{"slug":"tmp488.tmp488.opp-lat1","id":"latin:ogl-pl:tmp488.tmp488.opp-lat1","title":"Breviarium In Psalmos","title_source":"Breviarium In Psalmos","author":"Hieronymus","genre":"poetry","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T21:04:43Z","cost_usd":0.100261},"source":{"registry_id":"latin:ogl-pl:tmp488.tmp488.opp-lat1","work_id":"tmp488.tmp488.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp488/tmp488/tmp488.tmp488.opp-lat1.xml"},"stats":{"passages":1120,"english_words":274468,"coptic_letters":0,"source_letters":1031368,"commentary_units":0,"commentary_kinds":0,"derived_notes":9,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp488/tmp488/tmp488.tmp488.opp-lat1.xml"}],"checks":{"work":"tmp488.tmp488.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":1120,"translated":1120,"commentary_passages":0,"commentary_units":0,"english_words":274468,"source_letters":1031357,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: poetry in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 1120 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"6 scriptural phrase match(es) noted: John 1:1; John 1:29; John 4:10; John 8:12; Psalm 118:22; Matthew 21:42; Psalm 118:24."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":1120},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"BREVIARIUM IN PSALMOS.\n\nPROLOGUS.\n\nProxime cum Origenis Psalterium, quod Enchiridion ille vocabat, stridis et necessariis interpretationibus annotatum, in commune legeremus: simul uterque deprehendimus nonnulla eum, vel perstrinxisse leviter, vel intacta penitus reliquisse: de quibus in alio opere latissime disputavit, quod scilicet non putaret rem magnam brevi sermone concludere. Igitur pro familiaritate quae inter nos est, studiose et sedule postulasti, ut quaecumque mihi digna memoria videbantur, signis quibusdam potius quam interpretationibus annotarem. Et quod solent hi facere, qui in brevi tabella terrarum et urbium situs pingunt, et latissimas regiones in modico spatio conantur ostendere: ita in Psalterii opere latissimo, quasi praeteriens aliqua perstringerem, ut ex paucis quae tetigissem, intelligantur et caetera quae omissa sunt, quam vim habeant atque rationem. Non quod putem a me posse dici quae ille praeteriit, sed quod ea quae in tomis vel homiliis ipse disseruit, vel ego digna arbitror lectione, in hunc angustum commentariolum referam. Psalterium Graecum est, et Latine organum dicitur, quod Hebraei nebel vocant. Psalmus dicitur, eo quod a psalterio nomen accepit, vel pro psallendo. Quamvis David omnes psalmos cantasset, tamen omnes psalmi in persona Christi pertinent, et qui praetitulati esse non videntur apud Hebraeos, pro uno psalmo habentur.","english":"ABRIDGED COMMENTARY ON THE PSALMS.\n\nPROLOGUE.\n\nRecently, when we were reading together in common the Psalter of Origen, which he himself called the Enchiridion, annotated with brief and necessary interpretations, we both perceived that he had either touched lightly on certain matters or left them entirely untouched; on these he disputed at great length in another work, namely because he did not think it a great matter to confine them in a brief discourse. Therefore, out of the familiarity that exists between us, you have earnestly and diligently requested that whatever seemed to me worthy of remembrance I should annotate with certain marks rather than with interpretations. And just as those are accustomed to do who paint the sites of lands and cities on a small tablet, and attempt to show the widest regions in a modest space, so too in the most extensive work of the Psalter I should, as it were, in passing touch on certain things, so that from the few things I have touched upon, the rest also which have been omitted may be understood—what force and reason they have. Not that I think I can say the things he passed over, but that those things which he himself discussed in his tomes or homilies, or which I judge worthy of reading, I may set down in this narrow commentary. The Psalterium is Greek, and in Latin it is called an organ, which the Hebrews call nebel. It is called a psalm because it takes its name from the psalterium, or from psallendo. Although David sang all the psalms, nevertheless all the psalms pertain to the person of Christ, and those which do not appear to have a title among the Hebrews are reckoned as one psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Nam per titulum intelligitur uniuscujusque psalmi intellectus. Quid est titulus, nisi a clavis? Ut ita dixerim, in domum non ingreditur nisi per clavem, ita et uniuscujusque psalmi intellectus per elavem, hoc est, per titulum intelligitur, in cujus persona cantatur, aut in persona Christi, aut in persona Ecclesiae, aut in persona prophetae.\n\nPSALMI INCIPIUNT EDISSERI.\n\nPSALMUS PRIMUS.\n\nBeatus vir qui non abiit in consilio impiorum. Quidam dicunt hunc psalmum, quasi praefationem esse Spiritus sancti: et ideo titulum non habere. Alii in eo quod primus sit, ordinis sui habere principium, et esse vitium eum primum dicere, ante quem nullus sit. Aliter: Apud Hebraeos, et primus et secundus unus est psalmus, quod in apostolorum quoque Actibus comprobatur. Denique quia abeatitudine coeperat, in beatitudine desinit, dicens: Beati omnes qui confidunt in eum. Aliter: Beatus qui non cogitavit, non fecit, non docuit mala. Aliter: Beatus qui non est Judaeus, gentilis, haereticus. Aliter: Tertullianus, in libro de Spectaculis, asserit hunc psalmum et de Joseph posse intelligi, qui corpus Domini sepelivit, et de his qui ad spectacula gentium non conveniunt. Et in via peccatorum non stetit. Non dixit, et in via peccatorum non ambulavit: hoc quippe impossibile est: quia nullus absque peccato, nec si unius quidem horae fuerit vita ejus.","english":"For through the title the understanding of each psalm is grasped. What is a title but a key? So to speak, one does not enter a house except through a key; thus also the understanding of each psalm is grasped through the key, that is, through the title, whether it is sung in the person of Christ, or in the person of the Church, or in the person of the prophet.\n\nTHE PSALMS BEGIN TO BE EXPOUNDED.\n\nPSALM ONE.\n\nBlessed is the man who has not gone away in the counsel of the impious. Some say that this psalm is, as it were, a preface of the Holy Spirit, and therefore has no title. Others say that, in that it is first, it has the beginning of its order, and that it is a fault to call it first, since there is none before it. Otherwise: among the Hebrews, the first and the second are one psalm, which is also confirmed in the Acts of the Apostles. Finally, because it began with blessedness, it ends in blessedness, saying: Blessed are all who trust in him. Otherwise: blessed is he who has not thought, not done, not taught evil. Otherwise: blessed is he who is not a Jew, a gentile, a heretic. Otherwise: Tertullian, in the book On the Spectacles, asserts that this psalm can be understood also of Joseph, who buried the body of the Lord, and of those who do not assemble at the spectacles of the gentiles. And he has not stood in the way of sinners. He did not say, and he has not walked in the way of sinners—for this is indeed impossible, since no one is without sin, not even if his life were but a single hour.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Nullum sine peccato dicit: sed in via peccatorum non stetit: hoc est, qui non perseveravit in delicto, sed per poenitentiam ad meliora conversus est. Et in cathedra pestilentiae non sedit. Pro pestilentibus in Hebraeo delusores habet, quod scilicet omnes discipulos perversus docter illudat. Unde Jeremias: Non sedi, ait, in consilio ludentium (Jerem. xv).\n\nSed in Lege Domini voluntas ejus. Tribus duo retulit, ut habeat voluntatem, et voluntati jungat et studium. Et in lege ejus meditabitur die ac nocte. Meditatio legis est, non solum in legendis Scripturis, sed etiam in his quae scripta sunt faciendo. Justus igitur, sive manducet, sive bibat, sive dormiat, in nomine Domini omnia faciens, meditatur legem ejus die ac nocte.\n\nEt erit tamquam lignum quod plantatum est, etc. Pro plantatum, transplantatum Aquila transtulit, Lignum autem cui vir beatus comparatur, sapientiam puto, de qua et Salomon loquitur, Lignum vitae est his qui sequuntur eam (Proverb. iii). Sapientia autem per Apostolum Christus Dei Filius declaratur. Christum, ait, Dei virtutem, et Dei sapientiam (I Cor. i), hoc est, Christo Filio Dei conformis utique factus corpori gloriae ejus. Quod fructum suum dabit in tempore suo. Dabit enim fructum non quocumque tempore, sed praescripto: illo scilicet cum devictis potestatibus principatibusque tradiderit regnum Deo Patri, conformatus claritati corporis sui.","english":"He says “without sin”: but “he did not stand in the way of sinners”—that is, he who did not persevere in wrongdoing, but through repentance turned to better things. “And he did not sit in the chair of pestilence.” For “pestilent men” the Hebrew has “mockers,” namely that the perverse teacher mocks all his disciples. Whence Jeremiah says: “I did not sit in the council of those who mock” (Jer. 15).\n\n“But his will is in the Law of the Lord.” He has set forth two things in three, so that he may have the will, and to the will join also zeal. “And in his law he will meditate day and night.” Meditation on the law is not only in reading the Scriptures, but also in doing what has been written. The just man, therefore, whether he eats or drinks or sleeps, doing all things in the name of the Lord, meditates on his law day and night.\n\n“And he will be like a tree that was planted,” etc. For “planted,” Aquila translated “transplanted.” But the tree to which the blessed man is compared I take to be wisdom, of which Solomon also speaks: “She is a tree of life to those who follow her” (Prov. 3). But wisdom is declared by the Apostle to be Christ, the Son of God. “Christ,” he says, “the power of God and the wisdom of God” (1 Cor. 1)—that is, having been made conformable to Christ the Son of God, certainly to the body of his glory. “That he will give his fruit in its time.” For he will give fruit not at any time, but at the appointed time: namely, when, having conquered the powers and principalities, he has handed over the kingdom to God the Father, having been made conformable to the brightness of his body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Quod autem se arborem Dominus dici voluit, ait: Aut facite arborem bonam et fructum ejus bonum (Matth. xii). Quod lignum ita dixit: Si in viridi ligno hoc faciunt, in arido quid fiet (Luc. xxiii).\n\nEt folium ejus non decidet. Verba doctrinae quae ad salutem gentibus proficiunt, juxta illud Apocalypsis: Et folia ligni hujus ad sanitatem gentium. Et omnia quoecumque fecerit, prosperabuntur (Apoc. xxii). Judaei hunc psalmum dictum esse existimant de Josia: quod solus inter profanos reges non abierit in consilio impiorum, sed secutus sit legem Dei. Verum hoc quod modo lectum est, et omnia quoecumque faciet prosperabuntur, non solum de Josia, sed de nullo sanctorum accipi potest, nisi forte in futuro saeculo. Melius igitur de co intelligimus homine, qui a Salvatore nostro assumptus est atque salvatus: non quo alium assumpsisse, alium assumptum esse testemur; sed quo unus atque idem Filius Dei et filius hominis, qui ante saecula Verbum semper fuit, ipse postea et carnem est dignatus assumere.","english":"But that the Lord wished himself to be called a tree, he says: Either make the tree good and its fruit good (Matthew 12). Which tree he spoke of thus: If they do this in the green wood, what will be done in the dry (Luke 23).\n\nAnd his leaf shall not fall. The words of teaching which profit the nations unto salvation, according to that of the Apocalypse: And the leaves of this tree for the healing of the nations. And all things whatsoever he shall do shall prosper (Apocalypse 22). The Jews think this psalm was spoken concerning Josiah: because he alone among the profane kings did not go in the counsel of the impious, but followed the law of God. But this which has just been read, and all things whatsoever he shall do shall prosper, can be understood not only of Josiah, but of none of the saints, except perhaps in the future age. Better, therefore, do we understand it of that man who was taken up and saved by our Savior: not that we testify that one was taken up and another saved; but that the one and the same Son of God and son of man, who before the ages was always the Word, himself afterwards deigned also to take up flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Non sic impii, non sic. Id quod secundo dicitur, non sic, in Hebraeis voluminibus non habetur: sed ne in ipsis quidem LXX interpretibus. Nam in exemplis Origenis in Caesariensi bibliotheca legens, semel tantum scriptum reperi. Inter impium et peccatorem hoc interest, qui impius est, negat Deum: qui peccator est, confitetur et peccat. Sicut justus vir comparatur ligno: sic impius comparatur pulveri. Qui justus est, ligno paradisi comparator: qui autem impius est, pulveri comparatur.\n\nSed tamquam pulvis, quem projicit ventus a facie Terrae. Pulvis licet de terra sit, tamen desinit esse terra. Tam infelix erit impius, ut nec terrenus quidem sit pulvis. Videtur quidem habere terrae substantiam, sed babet suam substantiam: nihil habet solidum, sed quod babet, ad poenam babet. Huc illucque dispergitur, numquam in uno loco est, quocumque ventus traxerit, illuc ejus impetus dirigitur. Sic et impius, qui semel Deum negaverit, quocumque ilium aura diaboli traxerit, illuc errore perducitur.","english":"Not so the wicked, not so. That which is said a second time, \"not so,\" is not found in the Hebrew volumes, nor indeed in the Septuagint translators themselves. For reading in the copies of Origen in the library at Caesarea, I found it written only once. Between the wicked man and the sinner there is this difference: the wicked man denies God, while the sinner confesses and sins. Just as the righteous man is compared to a tree, so the wicked man is compared to dust. The one who is righteous is compared to the tree of paradise; the one who is wicked is compared to dust.\n\nBut like dust, which the wind drives away from the face of the earth. Although dust comes from the earth, it nevertheless ceases to be earth. The wicked man will be so wretched that he is not even earthly dust. He seems indeed to have the substance of earth, but he has his own substance: he has nothing solid, but what he has, he has for punishment. He is scattered here and there, he is never in one place; wherever the wind has drawn him, there his impulse is directed. So too the wicked man, who has once denied God: wherever the breath of the devil has drawn him, there he is led by error.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Ideo non resurgunt impii in judicio: Non quia non resurgant, sed quia in judicio non resurgent:a jam enim de his praejudicatum est. Neque peccatores in concilio justorum. Si non resurgunt peccatores in concilio justorum, diversa est peccatorum justorumque resurrectio.\n\nQuia cognoscit Dominus viam justorum. Nihil aliud cognoscit Dominus, nisi quod notitia ejus dignum est. Cognoscit quippe Dominus eos qui ejus sunt: et si qui nescit, nescietur (Tim. ii). Et ad peccatores dicitur: Discedite a me, operarii iniquitatis, non novi vos (Luc. xiii). Viam autem justorum illum puto esse qui loquitur: Ego sum via (Joan. xiv). De quo et propheta dicit: Videte quae sit via bona. Et iter impiorum peribit (Jerem. vi). Quam clementer, non impii peribunt, sed impietas.\n\nPSALMUS II.\n\nQuare fremuerunt gentes, et populi meditati sunt Inania. Audacis est hunc psalmum interpretari velle post Petrum: immo de eo sentire aliud quam in Actibus apostolorum dixerit Petrus.","english":"Therefore the wicked do not rise again in judgment: not because they do not rise, but because they do not rise in judgment; for judgment has already been passed on them. Nor sinners in the council of the righteous. If sinners do not rise in the council of the righteous, the resurrection of sinners and of the righteous is different.\n\nBecause the Lord knows the way of the righteous. The Lord knows nothing other than what is worthy of his knowledge. For the Lord knows those who are his; and if there are any he does not know, they will not be known (Tim. ii). And to sinners it is said: Depart from me, workers of iniquity, I do not know you (Luc. xiii). But the way of the righteous I take to be him who says: I am the way (John xiv). Of whom the prophet also says: See what the good way is. And the path of the wicked shall perish (Jer. vi). How mercifully—not the wicked shall perish, but wickedness.\n\nPSALM II.\n\nWhy have the nations raged, and the peoples meditated empty things. It is the part of a bold man to wish to interpret this psalm after Peter—indeed, to think anything other than what Peter said of it in the Acts of the Apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Astiterunt reges terrae, et principes convenerunt in unum adversus Dominum et adversus Christum ejus. Non solum Herodes rex, sed etiam illi reges adversus Dominum constiterunt, quorum regna ei in puncto temporis diabolus ostendit.\n\nDirumpamus vincula eorum, et projiciamus, etc. Quatuor praecedentes versus vel angeli, vel prophetae sunt loculi, mirantes quare humana temeritas adversus Dei Filium consurrexerit. A quinio autem versiculo Dominus ipse respondit, cohortans populum gentilium, et omnes qui sibi ex Judaeis credituri sunt, ut legalia vincula dissolvant, et grave onus Legis abjiciant, quod non potuerunt portare patres eorum, sed sequantur eum cujus jugum suave est, et onus leve.\n\nQui habitat in coelis irridebit eos. Per humanae sermocinationis exempla, affectus Dei discimus: non quo ille quempiam derideat, sed quod nos derisu digna faciamus. Et Dominus subsannabit eos. Subsannatio proprie rugata fronte, et contracto naso exprimitur. Absit itaque hoc nos de Deo corporaliter existimare, quod etiam in gravibus viris quidam reprehensione dignum arbitrantur.","english":"The kings of the earth stood together, and the princes gathered as one against the Lord and against his Christ. Not only Herod the king, but also those kings stood against the Lord, whose kingdoms the devil showed him in a moment of time.\n\nLet us break their bonds, and cast away, etc. The four preceding verses are, as it were, the little chambers of either angels or prophets, marveling why human recklessness has risen up against the Son of God. But from the fifth verse the Lord himself answers, exhorting the people of the Gentiles, and all those from among the Jews who will believe in him, to dissolve the bonds of the law and cast off the heavy burden of the Law, which their fathers could not bear, and to follow him whose yoke is sweet and whose burden is light.\n\nHe who dwells in the heavens will laugh them to scorn. Through examples drawn from human speech we learn the affections of God: not that he laughs anyone to scorn, but that we do things deserving of scorn. And the Lord will mock them. Mockery is properly expressed by a wrinkled brow and a contracted nose. Far be it from us, then, to think this of God in a bodily way, which even in serious men some consider worthy of reproach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Tunc loquetur ad eos in ira sua. De ira Dei et Lactantius librum pulcherrimum scripsit, et ipse Origenes creberrime disputat, non tam iram esse, quam necessariam correptionem, ut patris in filium, medici in aegrotum, magistri in discipulum. Ira nutem patientibus videri potest, non quod Deus emendet iratus. Et in furore suo conturbabit eos. Sicut in Epistola ad Romanos: Revelatur, inquit, ira Dei (Rom. i), ut qui eam venturam intelligunt, studeant devitare: ita et in praesenti loco benigne, non ait, puniet: sed, turbabit, ut absque poenis qui turbatus est, corrigatur.\n\nEgo autem. Vox Christi. Constitutus sum rex, pro parte carnis dicitur. Ab eo, Deo patre. Super Sion, id est, super Ecclesiam. Sion, specula vitae interpretatur. Montem sanctum ejus, mons est Ecclesia, vel ipse Christus, ut illud: Et erit in novissimis diebus praeparatus mons domus Domini in vertice montium. Praedicans praeceptum Domini (Isa. ii). Hoc est doctrinam Evangelii.","english":"Then he will speak to them in his anger. Concerning the anger of God, Lactantius also wrote a most beautiful book, and Origen himself argues very frequently that it is not so much anger as a necessary correction, like that of a father toward a son, a physician toward a sick man, a teacher toward a pupil. But anger can seem to be present to those who suffer, not that God corrects in anger. And in his fury he will trouble them. As in the Epistle to the Romans: The anger of God, he says, is revealed (Rom 1), so that those who understand that it is coming may strive to avoid it; so also in the present passage he speaks kindly, not saying, \"he will punish,\" but \"he will trouble,\" so that one who is troubled may be corrected without punishments.\n\nBut I. The voice of Christ. I have been established as king, it is said with respect to the part of the flesh. By him, God the Father. Over Zion, that is, over the Church. Zion is interpreted as the watchtower of life. His holy mountain: the mountain is the Church, or Christ himself, as that passage: And it will be in the last days, the mountain of the house of the Lord prepared on the top of the mountains. Preaching the commandment of the Lord (Isa 2). This is the doctrine of the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Dominus dixit ad me, filius meus es tu: ego hodie genui te. Jesus Christus est heri et hodie, et in aeternum. Recte autem ei qui natus est in tempore, dicitur:\n\nPostula a me, et dabo tibi gentes haereditatem tuam. Ac si dicat: Dum Judaei te noluerunt recipere: omnes gentes tibi venient in haereditatem.\n\nReges eos in virga ferrea. In dura disciplina Romanorum. Vel per virgam ferream, disciplina intolerabilis: quia corda illorum tortuosa erant. Tamquam vas figuli confringes eos. Vas figuli antequam in testam fuerit obduratum, si dissipetur, reformabile est. Lege Jeremiam (Jerem. xix). Si autem semel testa fracta fuerit, nequaquam in integrum compingi potest. Verum quae apud homines impossibilia sunt, apud Deum sunt possibilia. Figulus, Christus: vas, homo, ut est illud: Sicut vas in manu figuli, sic vos in manu mea, dicit Dominus (Ibid. xviii). Aliter: Confringitur in poenitentiam hic, vel in die judicii in ignem.","english":"The Lord said to me, You are my son: today I have begotten you. Jesus Christ is yesterday and today, and forever. Rightly, then, to him who was born in time it is said:\n\nAsk of me, and I will give you the nations as your inheritance. As if he were saying: Since the Jews were unwilling to receive you, all the nations will come to you as an inheritance.\n\nRule them with a rod of iron. In the harsh discipline of the Romans. Or by the rod of iron is meant intolerable discipline, because their hearts were crooked. Like a potter's vessel you will shatter them. A potter's vessel, before it has been hardened into fired clay, if it is broken, can be re-formed. Read Jeremiah (Jer. 19). But once the clay vessel has been shattered, it can by no means be pieced back together whole. Yet what is impossible with men is possible with God. The potter is Christ; the vessel is man, as it is written: Like clay in the hand of the potter, so are you in my hand, says the Lord (Ibid. 18). Otherwise: he is shattered here for repentance, or on the day of judgment into fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Nunc reges intelligite. Reges saeculi omnes vel reges sancti apostoli, intelligite ista supra dicta. Erudimini. Hoc est, vosmetipsos, vel alios. Qui judicatis terram, sanctam Ecclesiam.\n\nServite Domino in timore. Timore dixit, ut elationem eis tolleret: quia reges eos appellarat. Et exsultate ei. Ut eos iterum confortaret, ut illud: Gaudete et exsultate, cum tremore: ut cum tremore essent, id est, tremore corporis, et timore animae.\n\nApprehendite disciplinam, ne quando irascatur Do- Minus. Pro eo quod in Graeco dicitur,: in Hebraeo legitur nescu bar, quod interpretari potest, adorate filium. Apertissima itaque de Christo prophetia, et ordo praecepti, Adorate Filium; ne forte irascatur Dominus, hoc est, Pater. Et pereatis de via justa. Judaeis qui noluerunt adorare Filium, iratus est Dominus, et perierunt de via recta. Via justa, vel recta, Christus est. In via sumus, quando mandata Dei implemus. De via perimus, quando ab eis declinamus.","english":"Now therefore, understand, you kings. All you kings of the world, or you holy kings, the apostles, understand these things spoken above. Be instructed. That is, instruct yourselves, or others. You who judge the earth, that is, the holy Church.\n\nServe the Lord in fear. He said \"in fear\" to take away their pride, because he had called them kings. And rejoice in him. To strengthen them again, as it is said: Rejoice and exult with trembling; that they might be with trembling, that is, with trembling of the body and fear of the soul.\n\nTake hold of discipline, lest at some time the Lord be angry. For what is said in Greek, in Hebrew is read as nescu bar, which can be interpreted as \"worship the Son.\" So this is a most clear prophecy concerning Christ, and the order of the command: Worship the Son, lest perhaps the Lord be angry, that is, the Father. And you perish from the just way. The Lord was angry with the Jews who were unwilling to worship the Son, and they perished from the right way. The just or right way is Christ. We are in the way when we fulfill the commandments of God. We perish from the way when we turn aside from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"In brevi ira ejus. Hoc est, in exitu uniuscujusque hominis. Vel brevi ira in die judicii, ut illud: Cum enim dixerint homines, pax et securitas, tunc veniet eis repentinus interitus (I Thess. v). Beati omnes qui confidunt in eum. Non in hominibus, neque in semetipsis, sed in Deum. Iste psalmus, ut praefati sumus, in beatitudinem terminatur, unde superior incipit, et ideo apud Hebraeos pro uno habentur.\n\nPSALMUS III.\n\nPsalmus David, quando fugit a facie Absalom filii sui. Iste psalmus posterior est sequentibus plurimis, qui ad Saulis videntur historiam pertinere. Ante siquidem David a Saul est passus insidias, quam Absalom adversus eum arma corriperet Sed quia propositum ei erat, ut non tantum de se referret quae passus est, quam ut per exemplum sui omnes homines institueret, ideo primis secunda praeposuit, ut tentationum ordinem doceat. Siquidem ante propter peccata corripimur, et postea propter virtutem probamur. In David vero tentationum ordo mutatus est. Sub Saul persecutione, innocens fuit: sub Absalom, manifestissime criminis reus tenetur, Uria interfecto. Lege quinquagesimi psalmi titulum, et intelliges eum juxta ordinem priorem esse quem tertium.","english":"In a brief moment of his anger. That is, at the departure of each man from this life. Or the anger is brief on the day of judgment, as that saying: For when men shall say, Peace and security, then sudden destruction shall come upon them (1 Thess 5). Blessed are all who trust in him. Not in men, nor in themselves, but in God. This psalm, as we said before, ends in blessedness, from which the one above begins, and therefore among the Hebrews they are counted as one.\n\nPSALM 3.\n\nA psalm of David, when he fled from the face of Absalom his son. This psalm is later than many that follow it, which seem to belong to the history of Saul. For David suffered the plots of Saul before Absalom took up arms against him. But because his purpose was to instruct all men by his example, not so much to recount what he himself suffered, he therefore placed the second things before the first, so that he might teach the order of temptations. For first we are corrected because of sins, and afterward we are tested because of virtue. But in David the order of temptations was changed. Under Saul's persecution he was innocent; under Absalom he is held most manifestly guilty of a crime, having killed Uriah. Read the title of the fiftieth psalm, and you will understand that it is, according to the former order, the one that is third.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Domine, quid multiplicati sunt, qui tribulant me, multi exsurgunt adversum me. Potest hic psalmus et ad David, et ad Christum, et per eum, ad omnes sanctos pertinere.\n\nExaudivit me de monte sancto suo. Montem sanctum puto unigenitum esse Filium Dei, ad quem in novissimis diebus populi confluituri sunt. Isaia et Michaea hoc ipsum vaticinantibus. Sed et de Ecclesia intelligitur, quia non potest civitas abscondi super montem posita.\n\nEgo dormivi, et soporatus sum, et exsurrexi, quia Dominus suscepit me. Quasi somnus, inquit, et locus ejus persecutio.\n\nNon timebo millia populi circumdantis me. Et David potest hoc de Absalom, et exercitu ejus dicere: et Dominus de Judaeis frementibus adversum se, et clamantibus: Tolle, tolle, crucifige eum (Joan. xxix).\n\nQuoniam tu percussisti omnes adversantes mihi sine causa. Percutit Dominus, et vineas alienigenarum in grandine, et Salvator, qui pro nobis factus est omnia, percussus a Patre scribitur: Percutiam pastorem, et oves dispergentur (Zach. xiii).Pro sine causa autem, maxilla legitur in Haebraeo, id est, lechi. Et quia maxillam praemiserat, consequenter infertur. Dentes peccatorum contrivisti. Respondeant ergo amici solius historiae, quomodo Deus maxillam percutiat, et confringat dentes peccatorum, pugilum contra se more certantium. Dentes peccatorum contrivisti. Principes Judaeorum: dentes, vel haeretici doctores, vel verba ipsorum.","english":"O Lord, how many are they that trouble me, many rise up against me. This psalm can pertain both to David and to Christ, and through him to all the saints.\n\nHe has heard me from his holy mountain. I consider the holy mountain to be the only-begotten Son of God, to whom in the last days the peoples shall flow together, with Isaiah and Micah prophesying this very thing. But it is also understood of the Church, because a city cannot be hidden set upon a mountain.\n\nI slept, and was drowsy, and I arose, because the Lord took me up. As a sleep, he says, and its place was persecution.\n\nI will not fear the thousands of the people surrounding me. Both David can say this concerning Absalom and his army, and the Lord concerning the Jews raging against him and crying out: Take him away, take him away, crucify him (John 19).\n\nFor you have struck all who oppose me without cause. The Lord strikes, both the vineyards of the foreigners with hail, and the Savior, who for us was made all things, is written to have been struck by the Father: I will strike the shepherd, and the sheep will be scattered (Zechariah 13). But for \"without cause,\" the Hebrew reads \"jaw,\" that is, lechi. And because he had mentioned the jaw beforehand, consequently there is added: You have crushed the teeth of sinners. Let the friends of the bare history therefore answer how God strikes the jaw and breaks the teeth of sinners, in the manner of boxers contending against him. You have crushed the teeth of sinners—the princes of the Jews; the teeth are either heretical teachers or their words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Domini est salus. Hoc est, non ab homine, sed a Deo. Ipse solus potest, et per ipsum a morte in vitam transire. Et super populum tuum. Hoc est, populum Christianum. Benedictio tua. Populo credentium benedictionem infundit: transmittens cis Spiritum sanctum, vel in futuro quando dicturus erit: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. xxv).\n\nPSALMUS IV.\n\nIn finem in carminibus, psalmus David. In finem, id esi, in Christo. Finis enim Legis Christus ad justitiam omni credenti. In carminibus, hoc est, in laudibus. Psalmus David, hoc est, laus Christi.\n\nCum invocarem exaudivit me Deus justitiae meae. Incongruum est hoc de David accipere, ut qui in superiori psalmo propter occisionem Uriae pene est interfectus a filio, nunc audeat dicere: Exaudivit me Deus justitiae meae. Totus itaque psalmus ad Christum, et per Christum ad justos referendus est. Horum simile quid etiam Jacob loculus est, dicens: Exaudiet me cras justitia mea (Genes. xxx).","english":"Salvation is the Lord's. That is, not from man, but from God. He alone can do it, and through him pass from death to life. And upon your people. That is, the Christian people. Your blessing. He pours blessing upon the people of believers, sending them the Holy Spirit, or in the future when he will say: Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world (Matthew 25).\n\nPSALM 4.\n\nUnto the end, in songs, a psalm of David. Unto the end, that is, in Christ. For Christ is the end of the Law unto righteousness for everyone who believes. In songs, that is, in praises. A psalm of David, that is, the praise of Christ.\n\nWhen I called, the God of my justice heard me. It is incongruous to take this of David, so that he who in the previous psalm was nearly killed by his son because of the killing of Uriah should now dare to say: The God of my justice heard me. The whole psalm, therefore, must be referred to Christ, and through Christ to the righteous. Jacob also said something similar to this, saying: My justice will hear me tomorrow (Genesis 30).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"In tribulatione mea dilatasti mihi. Miserere mei, et exaudi orationem meam. Licet mihi auxilium tuleris, et in tribulatione mea dilatasti mihi: tamen ego misericordia tua semper indigeo.\n\nUt quid diligitis vanitatem, et quaeritis mendacium. Diapsalma. Verbum sela, LXX interpretes, Symmachus et Theodotio, diapsalma transtulerunt. Aquila vero, semper; et puto aut musici cujusdam soni esse signaculum, aut certe perpetuitatem eorum quae praedicta sunt, indicari, ut ubicumque sela, hoc est, diapsalma, sive, semper apponitur, ibi sciamus non tantum ad praesens tempus, verum ad aeternum, vel quae sequuntur, vel quae praecesserint, pertinere.\n\nQuae dicitis in cordibus vestris, et in cubilibus vestris Compungimini. Quod in die cogitando peccatis, nocte expiate per lacrymas.\n\nSacrificate sacrificium justitiae, et sperate in Domi- No. Sacrificium Deo immolate justitiam, et consequenter sperabitis in Domino.","english":"In my tribulation you have enlarged me. Have mercy on me, and hear my prayer. Although you have brought me help, and in my tribulation you have enlarged me, nevertheless I always stand in need of your mercy.\n\nWhy do you love vanity, and seek after lying? Diapsalma. The word sela, the Seventy interpreters, Symmachus, and Theodotion translated as diapsalma. Aquila, however, rendered it as always; and I think it is either the mark of some musical sound, or certainly that the perpetuity of the things that have been foretold is indicated, so that wherever sela, that is, diapsalma, or always, is set down, we may know that not only to the present time, but to eternity, either the things that follow or the things that have gone before pertain.\n\nWhat you say in your hearts, and in your beds be pierced with compunction. That is, sins committed in the day by thinking, at night be atoned for by tears.\n\nSacrifice a sacrifice of righteousness, and hope in the Lord. Sacrifice righteousness to God, and consequently you will hope in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Signatum est super nos lumen vultus tui, Domine. In cujus facie lumen Domini signatum est, iste revelata facie gloriam Domini contemplatur. Tale signum et in gementium frontibus in libro Ezechiclis prophetae notari Dominus praecepit (Ezech. ix).\n\nA fructu frumenti, et vini eorum repleti sunt. Id quod in pluribus codicibus invenitur, et olei eorum, cum vetustum Origenis exemplum Psalterii revolverem, quod ipsius manu fuerat emendatum, nec in Hebraeo, nec in caeteris editionibus, nec apud ipsos Septuaginta interpretes reperi.\n\nPSALMUS V.\n\nIn finem pro ea quae haereditatem consequitur psalmus David. De Ecclesia quae in fine et consummatione mundi haereditatem consecutura est universis nationibus Christo credentibus, psalmus iste contexitur. Denique et ex persona ejus oratio ad Dominum dirigitur.\n\nVerba mea auribus percipe, Domine. Nullus habet hanc fiduciam nisi Ecclesia. Qui peccator est, non est ausus dicere: Verba mea auribus percipe, Domine; qui irascitur et maledicit, non est ausus dicere: Verba mea auribus percipe, Domine; sed optat ut Deus claudat aures suas. Intellige clamorem meum, etc. Clamor in Scripturis non vocis, sed cordis est. Denique ad Moysen dicitur: Quid clamas ad me (Exod. xiv)? cum Moyses ante non clamasset. Intellige clamorem meum. Et Apostolus: Clamantes in cordibus nostris, abba pater (Galat. iv).","english":"The light of your countenance, O Lord, is signed upon us. He on whose face the light of the Lord is signed contemplates the glory of the Lord with unveiled face. The Lord commanded such a sign to be marked also on the foreheads of those who groan, in the book of the prophet Ezekiel (Ezek. 9).\n\nThey are filled with the fruit of their grain and their wine. That which is found in many manuscripts, \"and their oil,\" when I was turning over an ancient copy of Origen's Psalter, which had been corrected by his own hand, I found neither in the Hebrew nor in the other editions nor even among the Septuagint translators themselves.\n\nPSALM 5.\n\nUnto the end, for her who obtains the inheritance, a psalm of David. Concerning the Church, which at the end and consummation of the world will obtain the inheritance among all the nations that believe in Christ, this psalm is composed. Finally, also from her person the prayer is directed to the Lord.\n\nGive ear to my words, O Lord. No one has this confidence except the Church. He who is a sinner has not dared to say: Give ear to my words, O Lord; he who is angry and curses has not dared to say: Give ear to my words, O Lord; but he wishes that God would close his ears. Understand my cry, etc. A cry in the Scriptures is not of the voice but of the heart. Finally, it is said to Moses: Why do you cry to me (Exod. 14)? although Moses had not cried out beforehand. Understand my cry. And the Apostle says: Crying out in our hearts, Abba, Father (Gal. 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Utique qui clamat, non in corde clamat, sed in lingua clamat. Et quomodo dicit Apostolus, clamantes in cordibus nostris? Quando igitur gemitus noster, et conscientia deprecatur, istum clamorem intelligit Deus. Unde dicit et Jeremias: Non sileat pupilla oculi mei (Thren. ii). Videte quid dicat: Non taceat pupilla oculi mei: et aliquando pupilla oculi clamat nd Deum. Utique si clamat, lingua clamat, non pupilla oculi. Sed quomodo clamamus in cordibus nostris, quando cum gemitu Dominum deprecamur: sic quando lacrymas ad Deum fundimus, eo tempore pupilla oculi nostri clamat ad Dominum. Rex meus, et Deus meus. Ille vere ausus est dicere, Rex meus et Deus meus, cui non regnat peccatum in mortali corpore. Rex meus et Deus meus, quia regnas io me, et non regnat peccatum: propterea Deus mens es. Tu es Deus meus: quia non est venter Deus meus: quia non est aurum Deus meus: quia non est libido Deus meus. Quoniam tu virtus es, et ego cupio habere virtutes, propterea tu es Deus meus, hoc est, virtus mea.","english":"Surely the one who cries out does not cry out in the heart, but cries out with the tongue. And how does the Apostle say, crying out in our hearts? When, then, our groaning and our conscience prays, God understands this cry. Whence Jeremiah also says: Let not the pupil of my eye be silent (Lam. 2). See what he says: Let not the pupil of my eye be silent: and at times the pupil of my eye cries out to God. Surely if it cries out, the tongue cries out, not the pupil of the eye. But just as we cry out in our hearts when we beseech the Lord with groaning, so when we pour out tears to God, at that time the pupil of our eye cries out to the Lord. My King and my God. He truly dared to say, My King and my God, in whom sin does not reign in his mortal body. My King and my God, because you reign in me, and sin does not reign: therefore you are my God. You are my God: because my belly is not my God: because gold is not my God: because lust is not my God. Since you are virtue, and I desire to have virtues, therefore you are my God, that is, my virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Mane exaudies vocem meam. Quidam simplicius interpretantur, hoc est, exsurgo diluculo ad orandum, et deprecor te. Et quae est ista interpretatio, qua dicitur, mane nos exaudit, vespere non exaudit, media nocte non exaudit. Sed videte quid dicat: Quamdiu in tenebris erroris sum, non me exaudit. Quando vero sol justitiae venerit in corde meo, tunc me exaudit: mane exaudies vocem meam. Non dixit, tertia hora, non dixit sexta hora, non dixit plena luce; sed videte quid dicat: Mane, statim ut tenebrae fugere coeperim, exaudis: statim in principio boni operis me exaudis, non quaeris finem. Est enim meum velle, tuum perficere. Mane astabo tibi. Videte ordinem, mane, non vespere, non in tenebris, sed mane. Mane astabo tibi: stabo constanter, et imitabor Moysen. Mane astabo tibi: tibi astabo, non aliis. Cum autem mane fuerit, et stetero, et libi stetero, tunc merebor te videre. Et videbo. Subauditur, te videbo, multi male legunt, et dicunt,: sed sciamus errorem esse; sic dicitur, hoc est, videbo, ut sic ordo quem diximus, incipiente luce virtutum in anima mea, quando stare tibi coepero, non sedere, non jacere, sed stare: et statues supra petram pedes meos, tunc per istos gradus merebor te videre. Quoniam tu es Deus non volens iniquitatem. Propterea non me exaudies plena luce, sed mane, quoniam non vis, Deus, iniquitatem.","english":"In the morning you will hear my voice. Some interpret this more simply, that is, I rise at dawn to pray, and I entreat you. But what kind of interpretation is this, by which it is said that he hears us in the morning but does not hear us in the evening, does not hear us at midnight? But see what he says: As long as I am in the darkness of error, he does not hear me. But when the sun of righteousness has come into my heart, then he hears me: in the morning you will hear my voice. He did not say the third hour, he did not say the sixth hour, he did not say in full light; but see what he says: In the morning, as soon as I have begun to flee the darkness, you hear; as soon as I am at the beginning of a good work, you hear me, you do not seek the end. For it is mine to will, yours to accomplish. In the morning I will stand before you. See the order: in the morning, not in the evening, not in darkness, but in the morning. In the morning I will stand before you: I will stand steadfastly, and I will imitate Moses. In the morning I will stand before you: I will stand before you, not before others. But when it is morning, and I have stood, and stood before you, then I will deserve to see you. And I will see. It is understood, I will see you. Many read this badly and say: but let us know that it is an error; it is said thus, that is, I will see, so that the order we have mentioned may hold, when the light of virtues begins in my soul, when I have begun to stand before you—not to sit, not to lie down, but to stand—and you will set my feet upon the rock, then through these steps I will deserve to see you. For you are God, who does not will iniquity. Therefore you will not hear me in full light, but in the morning, since you do not will iniquity, O God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Cum enim recedere coepero ab iniquitate, statim merebor exauditionem tuam.\n\nNeque habitabit juxta te malignus. Quando aliquis recedit a nobis qui malus est, gratulemur, hoc in nobis fit quod factum est et in Domino. Videte enim quid dicat Spiritus sanctus: Neque habitabit juxta te malignus, quae enim communicatio luci et tenebris? qui consensus Christo et Belial? quando ergo recedunt aliqui ex nobis, dicamus et nos: Exierunt ex nobis, sed non fuerunt ex nobis. Si enim fuissent ex nobis, mansissent utique nobiscum (I Joan. xii). Dicitur ad Deum: Non habitabit juxta te malignus. Si enim Deus ignis est, et ignis consumens, quicumque stipula est, quicumque lignum est, fugit ab igne, ne consumatur ab igne. Neque permanebunt injusti ante oculos tuos. Quando dicitur, neque permanebunt, ostenditur quod aliquando manserint. Manserunt autem aliquando injusti ante oculos Dei: manserunt Deo exspectante poenitentiam ipsorum; sed quoniam permanserunt injusti, propterea non permanserunt ante oculos Dei.","english":"For when I begin to withdraw from iniquity, I shall immediately deserve to be heard by you.\n\nNor shall the malignant dwell beside you. When someone who is evil withdraws from us, let us rejoice: what has happened in the Lord happens also in us. For see what the Holy Spirit says: Nor shall the malignant dwell beside you—for what fellowship is there between light and darkness? What agreement between Christ and Belial? When, therefore, some withdraw from us, let us also say: They went out from us, but they were not of us. For if they had been of us, they would surely have remained with us (1 John 2). It is said to God: The malignant shall not dwell beside you. For if God is a fire, and a consuming fire, whatever is stubble, whatever is wood, flees from the fire, lest it be consumed by the fire. Nor shall the unjust remain before your eyes. When it is said, nor shall they remain, it is shown that they once remained. But the unjust once remained before the eyes of God: they remained while God awaited their repentance; but because they persisted as unjust, therefore they did not remain before the eyes of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Odisti omnes qui operantur iniquitatem. Infelix est, quem odit Deus. Quis est ille quem odit Deus? qui operatur iniquitatem. Si enim omnes peccamus, et quicumque peccat, odio habetur a Deo, ergo odio habemur a Domino. Si autem odio habemur a Domino, quomodo gratia salvati sumus? Odisti emnes qui operantur iniquitatem. Non dixit qui operati sunt iniquitatem, sed qui operantur iniquitatem. Qui perseverant in peccato, illi odio habentur a Domino: qui autem dimiserunt, illi amantur a Domino: Perdes omnes qui loquuntur mendacium. Rem novam video. Qui malum operatur, odio habetur: qui mentitur, perit. Videamus quid sit plus, odio haberi a Domino, an perire. Infelix quidem est qui odio habetur a Domino, sed adhuc vivit. Qui autem loquitur mendacium et perit, jam esse desistit. Ergo infelicior est, qui mendacium loquitur, quam ille qui operatur iniquitatem, qui enim operatur iniquitatem, odio habetur: qui autem loquitur mendacium, perit. Os enim, quod mentitur, occidit animam (Sap. i). Et quomodo scriptum est: ut sit Deus verax, omnis autem homo mendax (Rom. iii). Si autem quicumque loquitur mendacium, jam perit, et occidit animam suam: omnes autem mentimur, ergo omnes peribimus?","english":"You have hated all who work iniquity. Unhappy is the one whom God hates. Who is this whom God hates? The one who works iniquity. For if we all sin, and whoever sins is held in hatred by God, therefore we are held in hatred by the Lord. But if we are held in hatred by the Lord, how have we been saved by grace? You have hated all who work iniquity. He did not say, who have worked iniquity, but who work iniquity. Those who persevere in sin are held in hatred by the Lord; but those who have abandoned it are loved by the Lord: You will destroy all who speak a lie. I see a new thing. The one who works evil is held in hatred; the one who lies perishes. Let us see which is worse, to be held in hatred by the Lord, or to perish. Unhappy indeed is the one who is held in hatred by the Lord, but he is still alive. But the one who speaks a lie and perishes has already ceased to be. Therefore the one who speaks a lie is more unhappy than the one who works iniquity; for the one who works iniquity is held in hatred, but the one who speaks a lie perishes. For the mouth that lies kills the soul (Wisdom 1). And how is it written: that God may be true, but every man a liar (Romans 3). But if whoever speaks a lie already perishes and kills his own soul, and we all lie, therefore shall we all perish?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Hoc autem quod dicit: Perdes omnes qui loquuntur mendacium, et ex consequentibus psalmi, et ex ipso ordine intelligere possumus, quia de haereticis dicit: Qui enim operatur iniquitatem, suam tantum animam occidit: qui autem haereticus est, et loquitur mendacium, tot occidit homines, quot induxerit.\n\nVirum sanguinum et dolosum abominabitur Do- Minus. Vir sanguinum, omnis haereticus est, quotidie animarum sanguinem fundit. Recte dixit dolosum: et homicida est, et dolosus.\n\nEgo autem in multitudine misericordiae tuae, introibo in domum tuam. Illi in iniquitate sua egrediuntur de domo tua, ego in tua misericordia ingrediar in domum tuam, Introibo in domum tuam, quae est Ecclesia.\n\nAdorabo ad templum, etc. Ipsa est domus quae et templum.\n\nDomine, deduc me in tua justitia. Ego autem cupio intrare in domum luam et volo intrare per viam tuam rectam; sed quoniam continuata semitis scandala ponunt inimici mei, et mihi in domum tuam ire cupienti, laqueos ponunt in itinere; propterea, quaeso te, ut dirigas pedes meos usque ad finem. Meum est pedes ponere in via tua: tuum est corrigere gressus meos: Propter inimicos meos dirige in conspectu tuo viam meam. Hoc est, viam tuam rectam fac propter inimicos meos, qui insidiantur mihi. Quae est autem ista via? Lectio Scripturarum, hoc est, ne in Scripturis tuis, per quas ingredi cupio in Ecclesiam tuam, corruam.","english":"But what he says, \"You will destroy all who speak falsehood,\" we can understand both from the following parts of the psalm and from the order itself, that he speaks of heretics. For one who works iniquity kills only his own soul; but one who is a heretic and speaks falsehood kills as many people as he leads astray.\n\nThe Lord will abhor the man of blood and deceit. Every heretic is a man of blood; daily he pours out the blood of souls. Rightly he called him deceitful: he is both a murderer and deceitful.\n\nBut I, in the abundance of your mercy, will enter into your house. They in their iniquity go out from your house; I in your mercy will enter into your house. I will enter into your house, which is the Church.\n\nI will worship toward your temple, etc. This is the same house that is also the temple.\n\nLord, lead me in your righteousness. But I desire to enter into your house and I wish to enter by your straight way; but since my enemies have placed continuous stumbling blocks in the paths, and lay snares on the road for me as I desire to go into your house; therefore, I ask you, direct my feet even to the end. It is mine to set my feet on your way; it is yours to correct my steps: Because of my enemies, direct my way in your sight. That is, make your straight way because of my enemies, who plot against me. But what is this way? The reading of the Scriptures—that is, lest in your Scriptures, through which I desire to enter into your Church, I fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Omnis enim qui male intelligit Scripturas, in via Dei corruit.\n\nQuoniam non est in ore eorum veritas. Describuntur haeretici, describitur vir sanguinarius et dolosus, quem abominabitur Dominus. Non est in ore eorum veritas. Non habent Christum veritatem in ore suo, quia nec in corde habent. Cor eorum vanum est. Melius habetur in Hebraeo. Vere enim insidiatur cor haereticorum omnibus quos decipit.\n\nSepulcrum patens est guttur eorum. Infelices sunt haeretici, qui sepulcra sunt dealbata, plena ossibus mortuorum. Sepulcrum patens est guttur eorum. Arius, Eunomius, et caeteri haeretici linguas sagittas habent: fauces suas sepulcrum habent. Sepulcrum patens est guttur eorum. Et recte dixit, patens quandocumque enim vult aliquis deceptus intrare, paratus est haereticus, et suscipit. Numquam haeretici claudunt os suum, sed semper aperiunt os suum. Linguis suis dolose agebant. Aliud in corde tenebant, aliud in sermone pollicebantur. Pietatem loquebantur, et impietatem celabant. Christum loquuntur, et occultant Antichristum. Sciunt enim quod nemo possit induci, si proferant Antichristum. Lucem proferunt, ut celent tenebras, ut per lucem ducant ad tenebras. Judica illos, Deus. Sciunt te judicem, sciant te respicere res humanas. Qui judicaturus in fine es, etiam in praesenti judica. Qui generaliter judicaturus es, nunc ex parte judica. Qui patrem sentire nolunt, sentiam judicem.","english":"For everyone who understands the Scriptures wrongly falls in the way of God.\n\nSince there is no truth in their mouth. The heretics are described, the bloodthirsty and deceitful man is described, whom the Lord will abhor. There is no truth in their mouth. They do not have Christ, the truth, in their mouth, because they do not have him in their heart either. Their heart is vain. It is better rendered in the Hebrew. For truly the heart of heretics lies in wait for all whom it deceives.\n\nTheir throat is an open sepulcher. Unhappy are the heretics, who are whitewashed sepulchers, full of the bones of the dead. Their throat is an open sepulcher. Arius, Eunomius, and the other heretics have tongues for arrows; they have their jaws for a sepulcher. Their throat is an open sepulcher. And rightly he said \"open,\" for whenever anyone deceived wishes to enter, the heretic is ready and receives him. Never do heretics close their mouth, but they always open their mouth. With their tongues they acted deceitfully. They held one thing in their heart, and promised another in their speech. They spoke piety, and concealed impiety. They speak of Christ, and hide the Antichrist. For they know that no one could be led in, if they brought forth the Antichrist. They bring forth light, in order to conceal the darkness, so that through light they may lead to darkness. Judge them, O God. They know that you are judge; let them know that you look upon human affairs. You who are to judge at the end, judge even in the present. You who are to judge universally, now judge in part. Those who refuse to feel the Father, let them feel the Judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Judica illos, Deus. Quare? qua de causa? Sequitur:\n\nDecidant a cogitationibus suis. Si enim in praesenti reddideris illis quod merentur, incipiunt recedere a malis cogitationibus suis: quamdiu te judicem non sentiunt, non liment. Decidant a cogitationibus suis. Egregie dixit, a cogitationibus suis. Quotidie enim haeretici immutant dogmata sua. Denique si vir ecclesiasticus de Scripturis eruditus contenderit contra eos, et Scripturis sanctis coarguerit eos, statim requirunt, quomodo aliud novum dogma reperiant. Non quaerunt quomodo salventur, sed quomodo Superent. Propterea nunc dixit. Decidant a cogitationibus suis, et te habeant unam cogitationem.\n\nSecundum multitudinem impietatum eorum expelle Eos. Non dixit, unde eos expellat: de coelo eos expellat, de terra eos expellat: unde cos expellat Scriptura non dicit: sed est, et. Debemus ergo legere: Secundum multitudinem impietatum eorum expelle eos. Quod dicit, hoc est: Ab impietatibus suis multis propter tuam misericordiam expelle eos, hoc est, non sint in multis impietatibus suis. Potest et aliter interpretari: Quoniam plurimum impii fuerunt et noluerunt decidere a cogitationibus suis, et impietates impietatibus augent, et quotidie congregant, et plures habent impietates, propterea expelle eos. Unde? Ab ea quae haereditatem consequitur. Tu expelle eos inde, ut quoniam fidem non habent Ecclesiae, ne versentur in ea.","english":"Judge them, God. Why? For what reason? It follows:\n\nLet them fall away from their own thoughts. For if you render to them in the present what they deserve, they begin to withdraw from their evil thoughts; as long as they do not feel you as judge, they do not cease. Let them fall away from their own thoughts. He spoke excellently: from their own thoughts. For daily the heretics change their doctrines. Finally, if a man of the church, learned in the Scriptures, contends against them and convicts them by the holy Scriptures, they immediately seek how they may discover some other new doctrine. They do not seek how they may be saved, but how they may prevail. Therefore he said now: Let them fall away from their own thoughts, and let them have you as their one thought.\n\nAccording to the multitude of their impieties, cast them out. He did not say from where he casts them out: let him cast them out from heaven, let him cast them out from the earth; the Scripture does not say from where he casts them out, but it is so. We ought therefore to read: According to the multitude of their impieties, cast them out. What he says is this: From their many impieties, by your mercy, cast them out, that is, let them not be in their many impieties. It can also be interpreted otherwise: Because they were exceedingly impious and refused to fall away from their own thoughts, and add impieties to impieties, and gather them daily, and have more impieties, therefore cast them out. From where? From that which obtains the inheritance. You cast them out from there, so that, since they do not have the faith of the Church, they may not dwell in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Quoniam irritaverunt te, Domine. Tu, Domine, per naturam dulcis es, sed quicumque peccatores sunt et haeretici, naturam tuae dulcedinis vitio suo vertunt in amaritudinem.\n\nEt laetentur omnes qui sperant in te. Illi pereant, et ecclesiastici laetentur. In aeternum exsultabunt. Hic, in aeternum, non de praesenti saeculo debemus dicere, sed de futuro. Denique non dixit, in saeculo exsultant, sed exsultabunt, de futuro dicitur. Hic enim tristitia est, ibi vero laetitia. Haeretici de praesenti rident, sed in futuro lugebunt. Nos vero in praesenti lugemus, ut in futuro rideamus. In aeternum exsultabunt. Quae erit exsultatio sanctorum virorum? Et inhabitabis in eis. Felices erunt qui Christum hospitem habere mcrebuntur: felices qui tabernaculum Christi erunt.\n\nEt gloriabuntur in te omnes qui diligunt nomen Tuum. Quicumque diligit Deum, gloriabitur in Domino. Qui diligent. Non dixit, qui timent, sed, qui diligent. Ubicumque enim timor est, ibi non est dilectio. Perfecta quippe dilectio foras mittit timorem. Quicumque enim diligunt nomen Domini, illi gloriabuntur. Gloriabuntur. Futura est beatitudo nostra: totum quod promittitur de futuro est. Alii regnent; alii possideant; alii glorientur. Nos hic sumus miseri, ut postea felices simus. Sequamur Christum Dominum nostrum. Qui dicit se in Christo credere, debet quomodo ille ambulavit, et ipse sic ambulare.","english":"Because they have provoked you, Lord. You, Lord, are sweet by nature, but whoever are sinners and heretics turn the nature of your sweetness into bitterness by their own fault.\n\nAnd let all who hope in you rejoice. Let those perish, and let the members of the Church rejoice. They will exult forever. Here, \"forever,\" we ought to speak not of the present age but of the future. Finally, he did not say, \"they exult in the age,\" but \"they will exult\"—it is said of the future. For here there is sorrow, but there joy. Heretics laugh in the present, but in the future they will mourn. We, however, mourn in the present, so that we may laugh in the future. They will exult forever. What will be the exultation of holy men? And you will dwell in them. Blessed will they be who are worthy to have Christ as their guest; blessed those who will be the tabernacle of Christ.\n\nAnd all who love your name will glory in you. Whoever loves God will glory in the Lord. Who love. He did not say, \"who fear,\" but \"who love.\" For wherever there is fear, there is not love. For perfect love casts out fear. For whoever love the name of the Lord, they will glory. They will glory. Our blessedness is future: everything that is promised is of the future. Some will reign; some will possess; some will glory. We are wretched here, so that we may be happy afterward. Let us follow Christ our Lord. Whoever says that he believes in Christ ought to walk just as he walked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Christus Dei Filius non venit ut ministraretur, sed ut ministraret. Non venit ut imperaret, sed ut serviret. Non venit ut lavarentur illi pedes, sed ut lavaret pedes discipulorum. Non venit ut caederet, sed ut caederetur. Non dedit alapam, sed accepit· Non crucifixit, sed crucifixus est. Non alios occidit, sed ipse passus est. Pauper fuit, ut nos divites faceret. Ille accepit pro nobis plagam, ut nos verberati non doleremus. Quotiescumque caedimur, praebeamus maxillam, dorsum opponamus, imitemur Christum. Qui caeditur, Christum imitatur: qui caedit, Antichristum. Hoc totum quare dico? Ut in praesenti saeculo quod sustinemus, pro Christo glorificemus nomen Domini. Dum loquimur, dum ambulamus, repente subtrahimur. Ego ipse qui vobis hodie loquor, die crastina qui de me futurum siti nescio. Si venerit levis febricula, ubi est ista vox? Ubi est superbia? Repente vertitur in cinerem. Quid gloriatur terra et cinis? Secundum corporis naturam, terra et cinis sumus. Terra es, et in terram ibis; et terra gloriatur contra factorem suum. Sequitur.","english":"Christ the Son of God did not come to be served, but to serve. He did not come to command, but to serve. He did not come for his own feet to be washed, but to wash the feet of his disciples. He did not come to strike, but to be struck. He did not give a slap, but received one. He did not crucify, but was crucified. He did not kill others, but himself suffered. He was poor, that he might make us rich. He received a blow for us, that we, though beaten, might not feel pain. Whenever we are struck, let us offer the cheek, let us turn our back, let us imitate Christ. He who is struck imitates Christ; he who strikes, Antichrist. Why do I say all this? That in the present age, whatever we endure, we may glorify the name of the Lord for Christ. While we speak, while we walk, we are suddenly taken away. I myself, who speak to you today, do not know what will become of me tomorrow. If a slight fever comes, where is that voice? Where is pride? Suddenly it is turned to ashes. Why does earth and ashes boast? According to the nature of the body, we are earth and ashes. You are earth, and to earth you shall go; and earth boasts against its maker. It follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Quoniam tu benedices justo. In futurum ergo differtur beatitudo.\n\nDomine, ut scuto bonae voluntatis, etc. Apud saeculum aliud est scutum, aliud corona: apud Deum vero ipse est scutum, ipse est et corona, quasi scutum protegit, quasi Deus coronat, ipse est scutum nostrum, ipse est et corona nostra: et ob hoc dicit: Domine, ut scuto bonae voluntatis tuae coronasti nos. Protexisti nos scuto tuo, et protectio tua corona nostra fuit, hoc est, corona nostra scutum tuum fuit, id est, nostra victoria. Corona enim victoria interpretatur. Gratias agamus Deo, et deprecemur illum, ut in bona voluntate sua ipse sit scutum et corona nostra, ut numquam recedamus ab eo, ut sequamur illum, et dicamus cum Jeremia: Et post te subsequens non laboravi, Domine, ut scuto bonae voluntatis tuae coronasti nos (Thren. i). Scuto protegimur, et cum perfecti fuerimus, coronamur.","english":"For you will bless the righteous. Therefore blessedness is deferred to the future.\n\nO Lord, as with the shield of your good will, etc. In the world, a shield is one thing and a crown another; but with God, he himself is both shield and crown—as a shield he protects, as God he crowns; he himself is our shield, he himself is also our crown. And for this reason he says: O Lord, as with the shield of your good will you have crowned us. You have protected us with your shield, and your protection has been our crown—that is, our crown has been your shield, that is, our victory. For \"crown\" is interpreted as \"victory.\" Let us give thanks to God and beseech him that in his good will he himself may be our shield and crown, that we may never withdraw from him, that we may follow him, and say with Jeremiah: And after you, following, I have not labored, O Lord, as with the shield of your good will you have crowned us (Lam. 1). By the shield we are protected, and when we have been made perfect, we are crowned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"PSALMUS VI.\n\nIn finem pro carminibus pro octava psalmus David. Iste et undecimus psalmus, pro octava inscriptionem habent, resurrectionis, et poenitentiae, ac per hoc salutis nostrae mysterium continentes. In quo humanum genus postulat, ut corrigamur quidem et judicemur a Deo, sed non in ira et in furore ojus. Longum est de sacramento hujus numeri plura exempla revocare. Octo animae ingressae sunt in Arcam Noe, quae in diluvio salvatae sunt. Octavus filius Jesse David fuit, qui et desperatur a patre, et a Deo solus eligitur. Octavo die circumciduntur primogenita, et immunda esse desistunt. Zacharias quoque pater Joannis octava die circumcisionis filii sui loquitur. Et post dies octo sive sex (utrumque enim in diversis evangelistis legitur) Dominus transformatur in monte, ut sic octonarius in sexto numero contineatur, quomodo nunc in sexto psalmo, inscriptio ponitur ogdoadis.","english":"PSALM 6.\n\nUnto the end, for the songs, for the octave, a psalm of David. This psalm and the eleventh have the inscription \"for the octave,\" containing the mystery of the resurrection and of repentance, and through these of our salvation. In it the human race asks that we be corrected indeed and judged by God, but not in his wrath and fury. It would be long to recall more examples of the sacrament of this number. Eight souls entered the Ark of Noah, who were saved in the flood. David was the eighth son of Jesse, who was despaired of by his father and alone chosen by God. On the eighth day the firstborn are circumcised, and they cease to be unclean. Zacharias too, the father of John, speaks on the eighth day of his son's circumcision. And after eight days—or six (for both are read in different evangelists)—the Lord is transfigured on the mountain, so that the number eight is thus contained in the number six, just as now in the sixth psalm the inscription of the ogdoad is placed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Domine, ne in furore tuo arguas me, etc. Poenitentiae psalmus est, et non emendari refutat et corripi, sed in furore et in ira, quia infirmus sit, et turbata sint ossa ejus. Et aliquando prius furor est, et postea ira; sed maxime unum est. Tamen furor in praesenti, ira in futuro.\n\nMiserere mei, Domine. Vox Ecclesiae. Miserere mei, quia miser sum. Et ipse misericordiam Dei invenit, qui se miserum confitetur. Quoniam infirmas sum, sana me, Domine. Ac si dicat: infirmus sum pro peccato: sana me, quia medicus es. Ego sum aegrotus, tu es medicus. Ego habeo infirmitatem, tu habes sanitatem. Ego sum infirmus per peccatum, tu sana per misericordiam.\n\nQuoniam conturbata sunt omnia ossa mea. Ac si Dicat: omnes virtutes, quae ossa appellavit, in primo homine transgressae sunt, sive perditae. Anima mea exinde turbata est. Per poenitentiam ut emendemur.","english":"O Lord, do not rebuke me in your fury, etc. This is a psalm of repentance, and it does not refuse to be corrected and reproved, but rather in fury and in wrath, because he is weak and his bones are troubled. And sometimes fury comes first, and wrath afterward; but for the most part they are one. Yet fury refers to the present, wrath to the future.\n\nHave mercy on me, O Lord. The voice of the Church. Have mercy on me, for I am wretched. And he himself finds the mercy of God who confesses himself wretched. For I am weak, heal me, O Lord. As if he were saying: I am weak because of sin; heal me, for you are the physician. I am the sick man, you are the physician. I have weakness, you have health. I am weak through sin, you heal through mercy.\n\nFor all my bones are troubled. As if he were saying: all the virtues, which he called bones, were transgressed, or lost, in the first man. My soul has been troubled thereafter. Through repentance, that we may be corrected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Et tu, Domine, usquequo. Subauditur, usquequo animam meam qu(??) est conturbata vehementer, non cripis, non corrigis, non emendas?\n\nConvertere, Domine, et eripe animam meam. Nisi animam nostram ante converterit, non eam potest eruere de periculo. Vel illud: Domine, qui avertisti vultum tuum a nobis, convertere et nos videre dignare, et erue animam nostram.\n\nQuoniam non est in morte qui memor sit tui. Non enim mortui laudabunt te, Domine, sed nos qui viventes sumus, quia non est Deus mortuorum, sed vivorum. In inferno autem quis confitebitur tibi? Non pro impossibili, sed pro raro posuit. In omnibus enim Dei judiciis delectatur sanctus, et laudat judicia ejus.\n\nLaboravi in gemitu meo. Miserere mei, quia haec et haec quae sequuntur, feci. Lavabo per singulas noctes lectum meum. Qui quotidie lacrymis stratum rigat, non potest in cogitatione ejus libidinum pompa surrepere. In lacrymis meis stratum meum rigabo. Quanta multitudo lacrymarum, ut stratum ejus lacrymis rigatum sit.","english":"And you, O Lord, how long? What is understood is: How long will you not rescue, not correct, not amend my soul, which is greatly troubled?\n\nTurn, O Lord, and deliver my soul. Unless he has first turned our soul, he cannot deliver it from danger. Or this: O Lord, who have turned your face away from us, turn back and deign to look upon us, and deliver our soul.\n\nFor there is no one in death who remembers you. For the dead will not praise you, O Lord, but we who are alive, because he is not the God of the dead but of the living. But in hell who will confess to you? He set this down not as an impossibility but as a rare thing. For the saint delights in all God's judgments and praises his judgments.\n\nI have labored in my groaning. Have mercy on me, because I have done these things and the things that follow. Every night I will wash my bed. He who each day soaks his couch with tears cannot have the pomp of lust creep into his thoughts. In my tears I will soak my bed. How great a multitude of tears, such that his bed is soaked with tears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Turbatus est a furore oculus meus. Ubi sunt amici litterae? Certe oculus iste corporeus ibi ab ira non conturbatur, nisi forte in tantam rabiem extollimur, ut vultus quoque nostri et ora mutentur. Ille itaque turbatur oculus: qui si scandalizatus fuerit, eruetur. Non autem ait: Ab ira mea turbatur oculus meus: sed, ab ira tua. O Deus, per quem supplicia mihi timeo praeparata: turbata est mens mea, et totum cordis mei principale contremuit. Inveteravi in omnibus inimicis meis. Non nova adversum me inimici bella gerunt, meus hostis antiquus est. Aliter: Pubertatem ejus hominis qui renovatur de die in diem, non possum consequi: quia veterem hominem cum vitiis et concupiscentiis ejus inimicis meis adversum me porto pugnantibus.\n\nDiscedite a me omnes qui operamini iniquitatem. Postquam ipse misericordiam consecutus est, caeteros docet, vel cohortatur, ut a se abeant. Non enim vult iniquorum habere consortium. Simul autem et illud notandum est, quod jam superius diximus: quod non eos qui operati sunt iniquitatem; sed qui operantur, a se jubeat recedere.","english":"My eye is troubled by fury. Where are the friends of the letter? Surely that bodily eye is not troubled there by anger, unless perhaps we are lifted up into such great rage that even our countenance and face are changed. Therefore that eye is troubled which, if it has been made to stumble, will be plucked out. But he did not say: By my anger my eye is troubled; but, By your anger. O God, through whom I fear the punishments prepared for me: my mind is troubled, and the whole principal part of my heart has trembled. I have grown old among all my enemies. The enemies do not wage new wars against me; my enemy is ancient. Otherwise: I cannot attain the maturity of that man who is renewed from day to day, because I carry the old man with his vices and desires as my enemies fighting against me.\n\nDepart from me, all you who work iniquity. After he himself has obtained mercy, he teaches or exhorts the others to depart from him. For he does not wish to have the company of the wicked. At the same time, that point must also be noted which we have already said above: that he commands not those who have worked iniquity, but those who are working it, to withdraw from him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Convertantur et erubescant valde velociter. Non contra inimicos, sed pro inimicis orat: ut convertontur et erubescant a peccatis suis: et erubescant non leviter, sed vehementer: nec recrastinato tempore, sed cito.\n\nPSALMUS VII.\n\nPsalmus David, quem cantavit Domino pro verbis Chusi filii Jemini. Plerique, et maxime ni qui Hebraei sermonis scientiam non habent, hunc psalmum arbitrantur eo tempore esse cantatum, quo Chusi filius Arachi, amicus David, destruxit consilium Achitophel: et ad eum nuntios misit, ne in eremo ultra sederet, sed procul fugeret, ne opprimeretur a filio. Verum sciendum est vehementer errare. Primum, quod nomen Chusi per samech litteram scriptum est: hic vero per sin. Deinde quod numquam David qui Joab et caeteris ducibus exercitus sui praeeperat, dicens: Parcite puero Abessalon (II Reg. xviii), de morte filii loqueretur: Concepit dolorem, et peperit iniquitatem: Lacum aperuit et effodit eum, et incidit in foveam quam fecit: maxime qui, morte ejus audita, operuit caput suum, et ejulans clamaret: Filius meus Abessalon, filius meus Abessalon. Ad extremum quod illic Chusi, amicus David, filius Arachi scriptum est: hic vero filius Jemini. Sciendum itaque Chusi interpretari, AEthiopem: et totum psalmum contra Saul esse conscriptum, qui persequebatur eum: et in foveam quam foderat, ipse indicit.","english":"Let them be turned back and be greatly ashamed very quickly. He prays not against enemies but for enemies: that they be turned back and be ashamed of their sins: and be ashamed not lightly, but vehemently: and not after delaying for a time, but quickly.\n\nPSALM VII.\n\nA psalm of David, which he sang to the Lord concerning the words of Chusi the son of Jemini. Many, and especially those who do not have knowledge of the Hebrew language, think that this psalm was sung at the time when Chusi the son of Arachi, the friend of David, destroyed the counsel of Achitophel: and sent messengers to him, that he should no longer sit in the wilderness, but flee far away, lest he be overwhelmed by his son. But it must be known that they err greatly. First, because the name Chusi is written with the letter samech: but here with sin. Then, because David, who had commanded Joab and the other leaders of his army, saying: Spare the boy Absalom (II Kings 18), never spoke of the death of his son: He conceived sorrow, and brought forth iniquity: He opened a pit and dug it out, and he fell into the pit which he made: especially he who, when the death of his son was heard, covered his head, and crying out wailed: My son Absalom, my son Absalom. Finally, because there Chusi, the friend of David, is written as the son of Arachi: but here as the son of Jemini. It must therefore be known that Chusi is interpreted as Ethiopian: and that the whole psalm was written against Saul, who was persecuting him: and he himself fell into the pit which he had dug.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Quem AEthiopem vocat, propter sanguinarios, et tetros, et crudeles mores. Jemini vero, familia, quod ad tribum pertineat Benjamin, de qua Saul ortus est, Regnorum libri testimonio sunt, in quibus Scriptura commemorate: Et erat vir de filiis Benjamin, et nomen ejus Cis, filius Abihel, filii Sareth, filii Bechor, filii Aphi, filii viri Jemini, vir potens, et huic filius, et nomen ejus Saul (I Reg. ix). Semei quoque ille qui lapides et pulverem in David jaciebat, de familia Saul, hoc est, Jemineus fuit: sicut in eisdem libris scribitur: Egrediebatur vir de propinquitate domus Saul, et nomen ei Semei, filius Gera (II Reg. xvii): de quo postea David loquens inducitur: Ecce filius meus qui egressus est de ventre meo, quaerit animam meam: et quanto magis nunc filius Jemini? Aquila hunc locum ita interpretatus est. Pro ignoratione David, qui cecinit Domino pro verbis AEthiopis: Symmachus iu hunc modum: Pro ignoratione David, quod cecinit Domino pro verbis Chusi filii Jemini. Haec omnia latius exsecutus sum, quia eruditissimi viri putaverunt hunc psalmum non contra Saul, sed contra Abessalon esse compositum, quod pro parte non esse monstravi.","english":"Whom he calls the Ethiopian, because of his bloodthirsty, foul, and cruel ways. But Jemini means family, in that it pertains to the tribe of Benjamin, from which Saul arose, as the books of Kings bear witness, in which the Scripture records: And there was a man of the sons of Benjamin, and his name was Cis, the son of Abihel, the son of Sareth, the son of Bechor, the son of Aphi, the son of a man of Jemini, a mighty man, and this man had a son, and his name was Saul (1 Kings 9). Semei also, that one who threw stones and dust at David, was of the family of Saul, that is, a Jeminite: as is written in the same books: There came out a man from the kindred of the house of Saul, and his name was Semei, the son of Gera (2 Kings 17): concerning whom David is afterward introduced as speaking: Behold, my son who came forth from my womb seeks my life: and how much more now the son of Jemini? Aquila interpreted this passage thus: For the ignorance of David, who sang to the Lord for the words of the Ethiopian: Symmachus in this manner: For the ignorance of David, because he sang to the Lord for the words of Chusi the son of Jemini. I have set forth all these things at greater length because very learned men have thought that this psalm was composed not against Saul but against Absalom, which I have shown to be partly not the case.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Domine Deus meus, in te speravi, etc. Non speravi in gladio meo: non speravi in virtute mea; sed speravi in auxilio tuo.\n\nNe quando rapiat ut leo animam meam, etc. Hoc convenit Sauli, Abessalon non convenit. Quomodo enim poterat Abessalon leonem vocare, de quo dicit: Parcite puero meo Abessalon? Si ibi illum puerum vocat, et quasi infantulum et ignorantem: quomodo hic leonem vocat? Hoc inierim secundum historiam, et multa sunt quae dicantur, et totus psalmus in persona Saul interpretari potest. Caeterum quia nobis curae est, non solum secundum historiam, sed et secundum spiritualem intelligentiam interpretari: Chusi istum AEthiopem non alium, nisi diabolum interpretamur. Quaeritur, iste Chusi quomodo filius sit Jemini: quomodo diabolus AEthiops filius est dextrae? Quod AEthiops, vitio suo est: quod filius dextrae est, creatus a Deo: recte de isto dicitur: Ne quando rapiat ut leo animam meam. Adversarius noster diabolus quasi leo rugiens, circuit quaerens quem rapiat.","english":"O Lord my God, in you have I hoped, etc. I have not hoped in my sword, I have not hoped in my own strength, but I have hoped in your help.\n\nLest at any time he seize my soul like a lion, etc. This fits Saul; it does not fit Absalom. For how could Absalom call him a lion, concerning whom he says: Spare my child Absalom? If there he calls him a child, and as it were an infant and ignorant, how does he here call him a lion? I have entered into this according to the history, and there are many things that may be said, and the whole psalm can be interpreted in the person of Saul. But because it is our care to interpret not only according to the history, but also according to the spiritual understanding: we interpret this Chusi, this Ethiopian, as none other than the devil. It is asked how this Chusi is a son of Jemini: how is the devil an Ethiopian, a son of the right hand? That he is an Ethiopian is by his own fault; that he is a son of the right hand is because he was created by God. Rightly is it said of him: Lest at any time he seize my soul like a lion. Our adversary the devil, like a roaring lion, goes about seeking whom he may seize.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Domine Deus meus, si feci istud. Ecce vir princeps mundi istius: et in me non invenit quidquam. Si est iniquitas in manibus meis. Quia peccatum non fecit, nec dolus inventus est in ore ejus.\n\nSi reddidi retribuentibus mihi mala. Saul bis in manus ejus traditus est, quem noluit interficere, dicens: Non tangam Christum Domini (I Reg. xxiv). Hoc est ergo non restituere ei pro malis mala: qui sibi pro bonis mala restituebat. Si, inquit, inimicis meis mala reddidi pro malis, non resurgam: et si pro malis mala quaesivi, illi pro bonis mala restituent. Decidam merito ab inimicis meis inanis. In Hebraeo pro inani recam scribitur. Unde intelligimus id quod in Evangelio continetur: Qui fratri suo dixerit, raca et fatue (Matth. v), quam habeat interpretatio nem.\n\nPersequatur inimicus animam meam, etc. Novissima animae inimica destructa est mors. Et conculcet in terra vitam meam. Non potest conculcari, quia non fecit supra dicta. Et gloriam meam in pulverem deducat. Si, inquit, inimicis meis mala reddidi pro malis, non resurgam.","english":"O Lord my God, if I have done this. Behold, the prince of this world: and he found nothing in me. If there is iniquity in my hands. Because he committed no sin, nor was deceit found in his mouth.\n\nIf I have repaid those who repay me evil. Saul was twice delivered into his hands, whom he did not wish to kill, saying: I will not touch the Lord's anointed (1 Kings 24). This, then, is not to render evil for evil to him: who was rendering evil for good to himself. If, he says, I have rendered evil to my enemies for evil, I shall not rise again: and if I have sought evil for evil, they will render evil for good. Let me fall deservedly from my enemies empty. In the Hebrew, for empty, recam is written. Whence we understand that which is contained in the Gospel: Whoever shall say to his brother, raca and fool (Matthew 5), what interpretation it has.\n\nLet the enemy persecute my soul, etc. The last enemy of the soul, death, has been destroyed. And let him trample my life on the earth. It cannot be trampled, because he did not do the things said above. And let him bring my glory down to the dust. If, he says, I have rendered evil to my enemies for evil, I shall not rise again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Exsurge, Domine, in ira tua. Quoniam te non senserunt per beneficia, sentiant per iracundiam. Et exaltare in finibus inimicorum meorum. Pro inimicis rogat, ut in inimicorum finibus exaltetur. Cum inimici esse cessaverint, tunc tu, Domine, exaltaberis in eis.\n\nEt exsurge, Domine Deus meus, in praecepto quod Mandasti, etc. Hoc nos dicimus: hoc credentes loquimur. Semper enim personae mutantur in Psalmis. Multum est nunc si velimus dicere in quot, quantae personae mutentur. Exsurge, Domine Deus meus, in praecepto quod mandasti: hoc nos dicimus, pro nobis passus es, crucifixus es: exsurge, et salva nos. Propterea exsurge, ut credat in te plurima multitudo. Cum ergo exsurrexeris, quid aliud deprecamur, nisi revertere ad patrem?\n\nEt propter hanc in altum regredere. Pro qua? pro synagoga populorum. Quod mortuus es, pro nobis mortuus es: quod resurrexisti, nobis resurrexisti, quod ascendisti ad Patrem, nobis ascendisti. Et propter hanc in altum regredere. Nemo ascendit in coelum, nisi qui de coelo descendit, filius hominis, qui est in coelis.","english":"Arise, O Lord, in your anger. Since they did not perceive you through your benefits, let them perceive you through your wrath. And be exalted in the borders of my enemies. He prays for his enemies, that he may be exalted in the borders of his enemies. When they have ceased to be enemies, then you, O Lord, will be exalted in them.\n\nAnd arise, O Lord my God, in the commandment that you commanded, etc. This we say: believing this, we speak. For in the Psalms the persons are always changing. It is much now if we wish to say in how many, how great persons are changed. Arise, O Lord my God, in the commandment that you commanded: this we say, you suffered for us, you were crucified: arise, and save us. Therefore arise, that a very great multitude may believe in you. When therefore you have arisen, what else do we entreat, except return to the Father?\n\nAnd on account of this, go back on high. On account of what? On account of the synagogue of the peoples. That you died, you died for us: that you rose again, you rose again for us, that you ascended to the Father, you ascended for us. And on account of this, go back on high. No one ascends into heaven, except the one who descended from heaven, the Son of Man, who is in the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Judica me, Domine, secundum justitiam meam, etc. Hoc David dicere non potest: hoc proprie Salvatori convenit, qui non peccavit.\n\nConsumetur nequitia peccatorum, et diriges justum. Non potest mea justitia dirigi, nisi illorum iniquitas impleta fuerit, videlicet Judaeorum.\n\nNisi conversi fueritis, gladium suum vibrabit. Iste locum duplicem recipit intelligentiam. Mulli enim putant de Deo dictum, ut dicatur ad peccatores. Et quid dicit? Nisi conversi fueritis, gladium suum vibrabit: hoc est, nisi egeritis poenitentiam, Dominus vos gladio suo percutiet. Sed videamus si consequentia aptari possint personae Domini. Arcum suum tetendit, etc. Hoc potest dici de Deo. Et in illum paravit vasa mortis. Hoc difficile est: Dominus enim non habet vasa mortis, sed vasa vitae. Sed et hoc potest intelligi super persona Salvatoris. Hoc vero quod sequitur:","english":"Judge me, O Lord, according to my righteousness, etc. David cannot say this; it properly belongs to the Savior, who did not sin.\n\nThe wickedness of sinners will be consumed, and you will direct the righteous. My righteousness cannot be directed unless the iniquity of those men has been fulfilled, namely of the Jews.\n\nUnless you are converted, he will brandish his sword. This passage admits a twofold understanding. For many think it is said of God, that it is spoken to sinners. And what does it say? Unless you are converted, he will brandish his sword: that is, unless you do penance, the Lord will strike you with his sword. But let us see whether the following words can be fitted to the person of the Lord. He has bent his bow, etc. This can be said of God. And for that one he has prepared vessels of death. This is difficult: for the Lord does not have vessels of death, but vessels of life. But this too can be understood concerning the person of the Savior. But what follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Ecce parturiit injustitiam, etc. Hoc est, ut haeretici in contemptum Dei concitarentur.\n\nLacum aperuit, etc. Quo eos perderet. Et incidit in foveam quam fecit. In fovea enim mortis quam patefecerat, ipse prior periit: sicut de Ario scriptum est: hoc est, nisi conversi fueritis, nisi egeritis poenitentiam, semper diabolus paratum habet arcum, emittit sagittas, quibus nos percutiat. Quorum enim corda ardent libidine, vitiis, et passionibus: isti victi sunt a diabolo. Sagittas suat ardentibus effect. Pulchre dixit, ardentibus: non dixit, arsuris: hoc est, qui arsuri sunt sagittis ipsius: sed quorumcumque corda ardere viderit, illos perculit. Dicit enim Apostolus ardentes habere diabolum sagittas (Ephes. vi). Ecce parturiit injustitiam, concepit dolorem, et peperit iniquitatem. Diabolus sic concipit, sic parturit, sic nutrit, sic exaltat. Lacum aperuit, et effodit eum, et incidit in foveam quam fecit. Diabolus ipse est lacus, ipse est fovea. Lacum aperuit. Sed quoniam non potest aquam continere secundum Jeremiam: propterea lacus illius versus est in foveam. Omnia conciliabula haereticorum, foveae diaboli sunt. Sed quod superius praeterivimus: Scrutans corda et renes Deus, justum adjutorium meum a Deo: in Hebraeo ita scriptum est: Scrutans corda et renes Deus justus: ut postea consequatur: Adjutorium meum a Deo, qui salvos facit rectos corde. Numquid irascetur per singulos dies?","english":"Behold, he has labored with injustice, etc. That is, so that heretics might be stirred up to contempt of God.\n\nHe opened a pit, etc. Whereby he might destroy them. And he fell into the pit which he made. For in the pit of death which he had opened, he himself perished first: as it is written concerning Arius: that is, unless you are converted, unless you do penance, the devil always has his bow ready, he shoots arrows with which he may strike us. For those whose hearts burn with lust, vices, and passions: these have been conquered by the devil. He made his arrows for those who burn. Well did he say, for those who burn: he did not say, for those who will burn: that is, those who are to burn with his arrows: but whoever he has seen whose hearts burn, those he has struck down. For the Apostle says that the devil has burning arrows (Eph. 6). Behold, he has labored with injustice, he has conceived sorrow, and brought forth iniquity. Thus the devil conceives, thus he labors, thus he nourishes, thus he exalts. He opened a pit, and dug it out, and fell into the pit which he made. The devil himself is the pit, himself the snare. He opened a pit. But because he cannot hold water, according to Jeremiah: therefore his pit has been turned into a snare. All the conventicles of heretics are the snares of the devil. But what we passed over above: God searching hearts and reins, my just help from God: in the Hebrew it is written thus: God, the just searcher of hearts and reins: so that there follows afterward: My help from God, who saves the upright in heart. Will he be angry every single day?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Melius pro hoc in Hebraeo habetur: Comminatur in omni die, quod Aquila quoque transtulit. Et pulchre ait: Comminans et infrindens in omni die. Qui enim propter patientiam suam ita delicta non punit: quasi iratus et comminatus, diem ultionis exspectat, ut metu corrigat delinquentem. Exsequamur ordinem.\n\nConvertetur dolor ejus in caput ejus, etc. Quomodo si aliquis mittat in alium lapidem, et non sit cautus, et lapis venerit in caput ejus, suo vulnere vulneratur: sic et diabolus occiditur sua superbia, exaltatur, et corruit. Modo exaltare vult caput, et non potest: quoniam convertetur dolor ejus in caput ejus, et deprimet illum. Diabolus secundum regulam Scripturarum lectus est in Genesi: ipse est coluber, ipse serpens, qui loquebatur ad Evam: quoniam totus terrae haeret. Caetera animalia licet ambulent in terra (Gen. iii), tamen non omne corpus in terra jacens habent: licet habeant pedes in terra, tamen aliam partem corporis sursum habent. Caeterum diabolus, hoc est, serpens et coluber antiquus, secundum Isaiam lotus in terra est (Isai. xiv): et caput et reliquum corpus aequale habet. Revertetur dolor ejus in caput ejus et in verticem ipsius iniquitas ejus descendet. Vide quid dicat: et in caput ejus, et in verticem capitis. Cum autem iniquitas caput premit, et verticem premit, ubi est potentia diaboli? Iste finis diaboli.","english":"Better in the Hebrew is the reading for this: He threatens every day, which Aquila also translated. And well does he say: Threatening and breaking in every day. For he who because of his patience does not thus punish sins: as if angry and threatening, he awaits the day of vengeance, so that by fear he may correct the one who does wrong. Let us follow the order.\n\nHis sorrow will be turned upon his own head, etc. Just as if someone throws a stone at another, and is not careful, and the stone comes upon his own head, he is wounded by his own wound: so too the devil is killed by his own pride, is exalted, and falls. Now he wishes to exalt his head, and cannot: because his sorrow will be turned upon his own head, and will bring him down. The devil, according to the rule of the Scriptures, is read of in Genesis: he is the serpent, he is the snake, who spoke to Eve: because he is wholly fastened to the earth. Other animals, although they walk on the earth (Gen. 3), nevertheless do not have their whole body lying on the earth: although they have their feet on the earth, yet they have another part of the body upward. But the devil, that is, the serpent and ancient snake, according to Isaiah, is wholly on the earth (Isa. 14): and he has head and the rest of the body alike. His sorrow will be turned upon his own head, and his iniquity will descend upon his own crown. See what he says: both upon his head, and upon the crown of his head. But when iniquity presses upon the head, and presses upon the crown, where is the devil's power? This is the devil's end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Revertetur dolor ejus in caput ejus, et in verticem ipsius iniquitas ejus descendet.\n\nConfitebor Domino secundum justitiam ejus. Qui non permisit timentes se disperdi. Et psallam nomini Domini altissimi. Qui nos a lamentis tristitiae, in gaudia sempiterna perduxit.\n\nPSALMUS VIII.\n\nIn finem pro torcularibus, psalmus David. Tres pro torcularibus psalmi diversorum hominum praescribuntur: David, Asoph, filiorum Chore, et qui ad mysterium Ecclesiae pertinent: propterea octavum et octogesimum numerum tenent. Quod autem octogesimus, tertius extremas est psalmus, qui pro torcularibus praenotatur, hoc ostendit in Trinitate sacramentum resurrectionis Ecclesiae contineri.\n\nDomine Dominus noster. Prius nomen Domini apud Hebraeos quatuor litterarum est, jod, he, vau, he: quod proprie Dei vocabulum sonat: et legi potest iaho, et Hebraei, id est, ineffabile opinantur. Secundum vero adonai, omnium commune est, quod saepe et in hominibus ponitur. Quam admirabile est nomen tuum in universa terra. Quod pro nobis homo factus es, quod mortuus, quod resurrexisti, in cunctis gentibus est vulgatum.","english":"His sorrow will return upon his head, and his iniquity will descend upon his crown.\n\nI will confess to the Lord according to his righteousness. He who did not allow those who fear him to perish. And I will sing to the name of the Lord most high. He who led us from the lamentations of sorrow into everlasting joys.\n\nPSALM VIII.\n\nUnto the end, for the winepresses, a psalm of David. Three psalms are inscribed for the winepresses by different men: David, Asaph, the sons of Korah, and those which pertain to the mystery of the Church; for this reason they hold the eighth and eightieth number. But that the eightieth, the third from the end, is the psalm which is marked for the winepresses, this shows that the sacrament of the resurrection of the Church is contained in the Trinity.\n\nO Lord, our Lord. First, the name of the Lord among the Hebrews is of four letters: yod, he, vau, he, which properly sounds as the name of God, and can be read as iaho, and the Hebrews think it ineffable. But the second, adonai, is common to all, which is often applied even to men. How admirable is your name in all the earth. That you became man for us, that you died, that you rose again, has been made known among all nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Quoniam elevata est magnificentia tua super coelos. Quod post resurrectionem coelos cum triumpho gloriae conscendisti.\n\nEx ore infantium et lactentium perfecisti laudem. Licet per seniorum Prophetarum doctrinam, multa sint quae Domini contineant laudem: tamen hunc versiculum in Evangelio completum ipse Dominus esse declarat, clamantibus pueris: Osanna filio David (Matth. xxi). Propter inimicos tuos. Ad confusionem Judaeorum. Ut destruas inimicum et ultorem, Haereticum, qui Cum nequitia sua impugnat Ecclesiam, defendere eam tamen assimulat.\n\nQuoniam videbo coelos opera digitorum tuorum. Coelos Scripturas intelligimus sanctas: quae per Dei digitum, hoc est, per Spiritum sanctum sunt prolatae. Quoniam videbo coelos opera digitorum tuorum. Qui se visurum esse promittit, necdum praesentem videt. Videbo, inquit. Tunc enim etiam rationem operis ejus cursumque cognoscam. Aliter videt gubernator navim: aliter medicus aegrotantem, aliter picturam pictor, quam imperitorum rudes oculi. Lunam et stellas quae tu fundasti: Ecclesiam, vel doctores ejus.","english":"For your magnificence is lifted up above the heavens. Which after the resurrection you ascended into the heavens with the triumph of glory.\n\nOut of the mouth of infants and nursing babes you have perfected praise. Although through the teaching of the elder Prophets there are many things that contain the Lord's praise, nevertheless the Lord himself declares that this verse was fulfilled in the Gospel, when the children cried out: Hosanna to the son of David (Matt. 21). Because of your enemies. For the confusion of the Jews. That you may destroy the enemy and the avenger, the Heretic, who with his wickedness attacks the Church, yet pretends to defend it.\n\nFor I will see the heavens, the works of your fingers. By the heavens we understand the holy Scriptures, which were brought forth by the finger of God, that is, by the Holy Spirit. For I will see the heavens, the works of your fingers. He who promises that he will see, does not yet see them as present. I will see, he says. For then I will also come to know the reason and course of his work. In one way the helmsman sees the ship, in another way the physician sees the sick man, in another way the painter sees the painting, than do the untrained eyes of the ignorant. The moon and the stars which you have founded: the Church, or its teachers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Quid est homo quod memor es ejus? Quale meritum stat hominis, ut memor ejus factus, pro ejus redemptione suscipias carnem. Aut Filius hominis, quoniam visitas eum. Filius Dei, factus est Filius hominis: id est, Filius virginis Mariae: qui visitatavit corpus humilitatis nostrae, quod assumere est dignatus.\n\nMinorasti eum paulo minus ab angelis. In Hebraeo pro eo quod est, ab angelis, qui dicuntur malachim, Deum habet, hoc est Elohim. Hunc locum Apostolus in Epistola ad Hebraeos super Christo interpretatur. (Heb. ii). Gloria et honore coronasti eum. Gloria cum in ejus descensu inferi claruerunt; honore cum vicit mortem; corona, cum circumdatus sanctorum choro, triumphans rediit ex inferno. Et constituisti eum super opera, etc. Ut sint ei subjecta praeter cum qui illa sibi subjecit.\n\nOmnia subjecisti pedibus ejus. Cum ascenderet ad coelos. Oves et boves universas. Animas sanctas, fructum innocentiae operantes. Insuper et pecora campi. Inferioris meriti homines.","english":"What is man that you are mindful of him? What merit does man possess, that you should become mindful of him and, for his redemption, take up flesh? Or the son of man, that you visit him? The Son of God became the Son of man—that is, the Son of the virgin Mary—who visited the body of our lowliness, which he deigned to assume.\n\nYou made him a little lower than the angels. In the Hebrew, for what is rendered “than the angels,” which are called malachim, the text has “God,” that is, Elohim. The Apostle interprets this passage in the Epistle to the Hebrews as referring to Christ (Heb. 2). With glory and honor you crowned him. With glory, when at his descent the lower world was made bright; with honor, when he conquered death; with a crown, when, surrounded by the choir of the saints, he returned triumphant from the lower world. And you set him over the works, etc. That they may be subject to him, except him who subjected them to himself.\n\nYou subjected all things under his feet. When he ascended to the heavens. All sheep and oxen. Holy souls, producing the fruit of innocence. Moreover also the beasts of the field. Men of lower merit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Volucres coeli. Qui per superbiam, iniquitatem in excelso loquuntur. Et pisces maris, qui perambulant semitas maris. Qui per nimiam curiositatem non contemplantes coelestia: inter hujus saeculi fluctus putant esse vitam aeternam.\n\nDomine Dominus noster, quam admirabile est, etc. De beatitudine incipit, vel de laude et in laudem terminatur. Hoc admiratur Ecclesia, quomodo sancti voluntarii pro nomine Christi patiuntur, vel quomodo sumus omnes a Creatore mundi redempti.\n\nPSALMUS IX.\n\nIn finem pro absconditis filii, psalmus David. Licet Aquila pro absconditis filii, adolescentiam filii Posuerit: tamen sciendum in Hebraeo haberi, pro morte filii. Denique et Symmachus in hunc modum transtulit, pro victoria de morte filii. Totus igitur psalmus per tropologiam ad Christi pertinet sacramentum. Unde et Septuaginta interpretes, Christi passionem et resurrectionem, quae ignota prius mundo fuit, per verbum absconsionis celare voluerunt, ne a gentibus illo tempore facile nosceretur. Hic de isto filio quod superius dixit, non de illo filio secundum historiam David, id est Abessalon dicit: cujus opera non occulta, sed manifesta et mala fuerunt contra patrem: sed hoc de Unigenito Dei patris intelligitur. Scimus duos adventus, primum et secundum. In primo adventu, et manifestus et occultus venit. Manifestus carne, et occultus divinitate. Et in secundo adventu, et occultus et manifestus veniet.","english":"The birds of heaven: those who through pride speak iniquity on high. And the fish of the sea: those who walk through the paths of the sea, who through excessive curiosity, not contemplating heavenly things, think that eternal life lies among the waves of this world.\n\nO Lord, our Lord, how admirable is your name, etc. He begins from blessedness, or from praise, and concludes in praise. The Church marvels at this: how the saints suffer willingly for the name of Christ, or how we are all redeemed by the Creator of the world.\n\nPSALM IX.\n\nUnto the end, for the hidden things of the son, a psalm of David. Although Aquila rendered it \"for the hidden things of the son\" and \"the youth of the son,\" yet it must be known that the Hebrew has \"for the death of the son.\" Indeed Symmachus also translated it in this manner: \"for the victory concerning the death of the son.\" The whole psalm, therefore, pertains through tropology to the mystery of Christ. Hence the Seventy interpreters wished to conceal the passion and resurrection of Christ, which was previously unknown to the world, by the word \"hiding,\" lest it be easily known by the nations at that time. Here he speaks of that son whom he mentioned above, not of that son according to the history of David, that is, Absalom, whose works were not hidden but manifest and evil against his father; but this is understood of the Only-begotten of God the Father. We know two advents, the first and the second. In the first advent he came both manifest and hidden: manifest in the flesh, and hidden in the Godhead. And in the second advent he will come both hidden and manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Occultus, quia nescimus diem neque horam. Manifestus, quia videbit eum omnis oculus. Et alio modo occultus, quia nescimus occultum judicium Dei: hoc est, quia repudiati sunt Judaei, electae sunt gentes. Aliter: Videmus sanctos tribulari, et nescimus an pro probatione, an pro emendatione, ut ad melius crescat eorum gloria. Videmus alios tribulari, quorum poena hic incipit, et in futuro cum ipsis permanet. Videmus alios nec tribulari, nec injuriam pati: sed sanos corpore, laetitia temporali omnibus abundare. Isti tales periculosi sunt: quia credimus quod ipsos Deus non visitat, quia non sunt digni visitari, ut postmodum sine fine puniantur. Iste psalmus totus in persona Ecclesiae per prophetam de Antichristo cantatur.\n\nConfitebor tibi, Domine, etc. Vox Ecclesiae. Trina confessio hic sonat: id est, peccatorum, martyrum, confessorum: gratiarum actio, sive laus, ut in Evangelio: Confiteor tibi, Pater Domine coeli et Terrae (Matth. xi), et hic trina dilectio intelligitur: id est, diliges Dominum Deum tuum ex toto corde tuo: et ex tota anima tua, et ex totis viribus tuis (Matth. xxii). Narrabo omnia mirabilia tua. Quomodo dicit, se omnia mirabilia Dei narrare: quia nullus homo potest nec videre, nec comprehendere Deum? Nam omnia mirabilia Dei si narrare velimus impossibile est. Cur non possumus? quia alio loco dicit: Pronuntiabo omnia judicia (Psal. xviii).","english":"Hidden, because we do not know the day or the hour. Manifest, because every eye will see him. And in another way hidden, because we do not know the hidden judgment of God: that is, because the Jews have been rejected and the Gentiles chosen. In another sense: we see the saints afflicted, and we do not know whether it is for testing or for correction, so that their glory may grow toward something better. We see others afflicted, whose punishment begins here and remains with them in the future. We see others neither afflicted nor suffering injury, but sound in body, abounding in temporal joy above all. Such people are dangerous: because we believe that God does not visit them, since they are not worthy to be visited, so that afterward they may be punished without end. This whole psalm is sung in the person of the Church by the prophet concerning the Antichrist.\n\nI will confess to you, Lord, etc. The voice of the Church. A threefold confession sounds here: that is, of sins, of martyrs, of confessors: a giving of thanks, or praise, as in the Gospel: I confess to you, Father, Lord of heaven and earth (Matt. 11), and here a threefold love is understood: that is, you shall love the Lord your God with your whole heart, and with your whole soul, and with all your strength (Matt. 22). I will tell of all your wonderful works. How does he say that he tells all the wonderful works of God, since no man can either see or comprehend God? For if we wish to tell all the wonderful works of God, it is impossible. Why can we not? Because in another place he says: I will declare all your judgments (Ps. 18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Nec ipsum potest facere homo. Quomodo non potest? quia Dominus dicit: Omnia quacumque audivi a Patre meo, nota feci vobis (Joan. xv). Sed quare non narravit diem judicii, sed dixit: Non est vestrum nosse tempora vel momenta, quae Pater posuit in sua potestate (Actor. ii)? Sed in hoc solvitur haec quaestio, cum subjunxit, omnia judicia: postea dicit, oris tui: ac si dicat propheta vel unusquisque sanctus: Quantum me docuisti, tantum narrabo: quin si tantum narras quantum intelligis, omnia mirabilia Dei narras, quamvis in semetipsa plura sint. Vel narrabo omnia mirabilia tua, non illa tantum quod mortui resuscitantur, caeci illuminantur, vel caetera; sed et quod per te animae perditae, saluti insperatae redduntur.\n\nLaetabor et exsultabo in te. Laetabor, in spe, et exsultabo, in re: juxta illud Apostoli: Qui gloriatur, in Domino glorietur (II Cor. x), Et psallam nomini tuo, Altissime. Psallum, opere compleam, nomini tuo. Nomen Patris Filius est, Altissimus ipse est Deus. Vel, psallam nomini tuo: hic laus cum opere.","english":"Man cannot do this himself. How can he not? Because the Lord says: All things whatsoever I have heard from my Father, I have made known to you (John 15). But why did he not tell the day of judgment, but said: It is not for you to know the times or moments which the Father has placed in his own power (Acts 1)? But this question is resolved in this, when he added, all judgments: afterward he says, of your mouth: as if the prophet or any holy man were saying: As much as you have taught me, so much will I tell: indeed, if you tell as much as you understand, you tell all the wonderful works of God, although in themselves there are more. Or I will tell all your wonderful works, not only those in which the dead are raised, the blind are enlightened, or the rest; but also that through you lost souls are restored to unhoped-for salvation.\n\nI will be glad and exult in you. I will be glad, in hope, and I will exult, in reality: according to that saying of the Apostle: He who glories, let him glory in the Lord (2 Cor 10), And I will sing to your name, Most High. I will sing, I will fulfill in deed, to your name. The name of the Father is the Son, the Most High himself is God. Or, I will sing to your name: here praise is with deed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"In convertendo inimicum meum retrorsum. Qualem inimicum, id est, diabolum: quia Dominus dixit: Vaderetro, Satana (Marc. viii). Ante adventum Christi diabolus dux itineris mortis fuit: sed postea retro Ecclesiam sequens, est quasi canis. Unde alibi dicit: Tu conteres caput illius, et ille calcaneum tuum observabit (Genes. iii): hoc est, finem vitae uniuscujusque. Mulier Ecclesia, serpens diabolus. Infirmabuntur et peribunt a facie tua. Impii utique ab impietate sua peribunt. Vel sicut superius dixit singulariter, ita et hic pluraliter, id est, omnes satellites suos insimul comprehendit, qui perituri sunt in dic judicii. Quare infirmabuntur? quia prius fortes erant propter peccata nostra: sed modo infirmitas Dei nos fecit fortes et illos infirmos: ut dicit Apostolus: Quod infirmum est Dei, fortius est hominibus (I Cor. i).\n\nQuoniam fecisti judicium meum. Vox Ecclesiae, ac si dicat: Aperte gentes elegisti, et Judaeos reprobasti. Quando dicit, judicium meum: hic apparet quod Ecclesia ex gentibus venit. Et causam meam. Ac si dicat Ecclesia. Causasti pro me contra adversarios, et vindicasti me; et fecisti causam meam bonam. Sedisti super thronum. Thronus Graecum est, Latine sedes: quia unusquisque sanctus sedes Dei Est: ut ipse ait. Coelum mihi sedes est (Isai. lxvi). Et alibi: Anima justi sedes est sapientiae (Sap. vii).","english":"In turning my enemy backward. What kind of enemy, that is, the devil: because the Lord said: Get behind me, Satan (Mark 8). Before the coming of Christ the devil was the guide of the road of death: but afterward, following the Church from behind, he is like a dog. Whence elsewhere it says: You will crush his head, and he will watch your heel (Genesis 3): that is, the end of each one's life. The woman is the Church, the serpent the devil. They will be weakened and will perish from your face. The impious, certainly, will perish from their own impiety. Or just as he said above in the singular, so here also in the plural, that is, he comprehends all his attendants together, who are to perish on the day of judgment. Why will they be weakened? Because previously they were strong on account of our sins: but now the weakness of God has made us strong and them weak: as the Apostle says: What is weak in God is stronger than men (1 Corinthians 1).\n\nBecause you have made my judgment. The voice of the Church, as if she were saying: Openly you have chosen the nations, and rejected the Jews. When he says, my judgment: here it appears that the Church comes from the nations. And my cause. As if the Church were saying: You have pleaded for me against my adversaries, and you have vindicated me; and you have made my cause good. You have sat upon the throne. Thronus is Greek, in Latin sedes: because each saint is a seat of God: as he himself says: Heaven is my seat (Isaiah 66). And elsewhere: The soul of the just is the seat of wisdom (Wisdom 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Dicit unus thronus ex ipsis, id est, Paulus: An experimentum ejus quaeritis, qui in me loquitur Christus (II Cor. xiii)? Qui judicas aequitatem. Hoc est, justitiam: judicasti juste tu Pater, causam meam, ut me resuscitares: quia injuste me tradiderunt morti.\n\nIncrepasti gentes. Per praedicatores, qui idola adorabant, ligna et lapides. Et periit impius. Diabolus qui in ipsis lignis vel lapidibus adoratur: vel per praedicationem Apostolicam increpatae sunt gentes, et ab impio factus est prius. Nomen eorum delesti in aeternum. Id est, memoriam eorum. Non memorabitur in his ultra nomen impietatis: quia credentes in te acceperunt nomen tuum novum, quod benedicetur in terris.\n\nInimici defecerunt frameae in finem. Quasi dicat: arma diaboli, quae erant peccatoribus membra sua, per quos diabolus alios persequebatur, defecerunt. Vel aliter: Inimici defecerunt framea, quasi dicat, de framea, quod est verbum Dei, in futuro judicio deficient, quando per ipsum verbum judicandi erunt. Et civitates eorum destruxisti. Id est peccatores. Quot sunt vitia peccatorum, tantae et civitates, hoc est, munitiones, in quibus diabolus regnabat: ac si dicat: Defecerunt per tuos praedicatores.","english":"One of them, that is, Paul, says: Do you seek a proof of him who speaks in me, Christ (2 Cor 13)? You who judge equity. That is, justice: you have judged justly, you, Father, my cause, that you might raise me up: because they unjustly handed me over to death.\n\nYou have rebuked the nations. Through the preachers, who used to worship idols, wood and stones. And the impious one has perished. The devil, who is worshiped in those very woods or stones: or through apostolic preaching the nations were rebuked, and he who was first was made from the impious one. You have blotted out their name forever. That is, their memory. The name of impiety will no longer be remembered among them: because those who believe in you have received your new name, which will be blessed on earth.\n\nThe enemies' swords have failed at the end. As if he were saying: the weapons of the devil, which were the members of sinners, through whom the devil used to persecute others, have failed. Or otherwise: the enemies' sword has failed, as if he were saying, from the sword, which is the word of God, they will fail in the future judgment, when they are to be judged by that very word. And you have destroyed their cities. That is, the sinners. As many as are the vices of sinners, so many also are the cities, that is, the fortifications, in which the devil was reigning: as if he were saying: they have failed through your preachers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Periit memoria eorum cum sonitu. Sonus doctrinae illorum, vel haereticorum mala cum ipsis periit. Vel cum sonitu, id est, a praedicatione Evangelii. Et Dominus in aeternum permanent. Et ipse et sui sancti cum tumultuatione sua peribunt, in saecula Domino permanente, ut diximus, et suis sanctis.\n\nParavit in judicio, etc. Omne enim judicium dedit Filio. Paravit in judicio sedem suam: id est, Ecclesiam: de qua ipse judicabit orbem terrae, quod sunt omnes gentes. In aequitate judicabit populous. Quod est aequitas, hoc est et justitia, id est, Christus. Vel iterato scilicet adventu cum justis praemia, injustis infernum et poenam.\n\nEt factus est Dominus refugium pauperi. Inter pauperem et adversarium, hoc est, diabolum, judex erit Christus: qui judicabit inter Ecclesiam et adversarium, hoc est, diabolum. Unde et in Apocalypsi dicitur: Qui est accusator fratrum nostrorum. Vel illi pauperes, qui propter eum pauperes facti, divitias suas in cibos distribuunt pauperum. Adjutor in opportunitatibus. Adjutor est Ecclesiae suae. In tribulatione. Quando opportunum est, ut ait Apostolus. Fidelis Deus qui non patietur vos tentari supra id quod potestis: sed faciet cum tentatione etiam proventum, ut possitis sustinere: ne cum peccatoribus in supplicio damnemur aeterno (I Cor. x).","english":"Their memory perished with a sound. The sound of their teaching, or the evil of the heretics, perished together with them. Or \"with a sound,\" that is, from the preaching of the Gospel. And the Lord endures forever. And he and his saints will perish with their tumult, while the Lord endures forever, as we have said, and his saints.\n\nHe has prepared in judgment, etc. For he has given all judgment to the Son. He has prepared his seat in judgment: that is, the Church: from which he himself will judge the circle of the earth, that is, all nations. In equity he will judge the peoples. What is equity, this is also justice, that is, Christ. Or, that is, at his second coming, with rewards for the just, and hell and punishment for the unjust.\n\nAnd the Lord has become a refuge for the poor. Between the poor man and the adversary, that is, the devil, Christ will be judge: who will judge between the Church and the adversary, that is, the devil. Whence also in the Apocalypse it is said: Who is the accuser of our brethren. Or those poor, who for his sake have become poor, distribute their riches as food for the poor. A helper in opportune times. He is the helper of his Church. In tribulation. When it is opportune, as the Apostle says. God is faithful, who will not suffer you to be tempted beyond what you are able: but will make with the temptation also a way out, that you may be able to endure: lest we be condemned with sinners to eternal punishment (1 Cor 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Sperent in te. Id est, non in se, sed in te, et non in concupiscentiis saeculi. Qui noverant nomen tuum. Sive potentiam, sive magnificentiam tuam. Vel nomen tuum: id est, Filium tuum. Quare propter hoc quod sequitur: Quoniam non dereliquisti quaerentes te, Domine. Ideo sperant in te: ut illud: Si corpus occidunt, animam autem non possunt occidere. Tamen permittit illos tentari, sed non usquequaque.\n\nPsallite Domino. Id est, cantate Domino, praedicate, opere implete. Qui habitat in Sion. Sion, specula, id est, Jerusalem, hoc est, visio pacis: modo Ecclesia hic speculation: quia speculatur de futuro judicio Dei. Sed cum venerit ad Jerusalem coelestem, non erit tunc speculatio, sed visio. Unde dicit Paulus: Videmus nunc per speculum in aenigmate, tunc autem facie ad faciem (I Cor. xiii). Annuntiate inter gentes studia ejus. Vox prophetae admonet praedicatores ut praedicent. Annuntiate studia ejus: hoc est, praedicate mandata ejus. Forsitan illi dicent: Moriemur si ad gentes ambulaverimus: sed adjungit propheta:","english":"Let them hope in you. That is, not in themselves, but in you, and not in the desires of the world. Who knew your name. Whether your power or your majesty. Or your name: that is, your Son. Wherefore because of what follows: For you have not forsaken those who seek you, O Lord. Therefore they hope in you: so that that may be fulfilled: If they kill the body, but they cannot kill the soul. Nevertheless he permits them to be tempted, but not utterly.\n\nSing to the Lord. That is, sing to the Lord, preach, fulfill in deed. Who dwells in Zion. Zion, a watchtower, that is, Jerusalem, that is, the vision of peace: now the Church here is a watching: because it watches concerning the future judgment of God. But when it has come to the heavenly Jerusalem, there will then be no watching, but vision. Whence Paul says: We see now through a mirror in an enigma, but then face to face (1 Cor. 13). Declare among the nations his zeal. The voice of the prophet admonishes preachers to preach. Declare his zeal: that is, preach his commandments. Perhaps they will say: We shall die if we go to the nations: but the prophet adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Quoniam requirens sanguinem eorum. Et Dominus: Nolite timere: quia si occidunt corpus, animam non possunt occidere (Mat. x). Memoratus est Dominus: et non est oblitus orationem pauperis. Ac si dicat propheta: Non est oblitus vindicare sanguinem vestrum. Unde ipse Dominus dixit: Deus autem non faciet vindiciam electorum suorum clamantium ad se die ac nocte (Luc. xviii).\n\nMiserere mei, Domine. Vox Ecclesiae: Vide humilitatem meam de inimicis meis: qui exaltas me de portis mortis, etc. Portae mortis sunt studia parentum, qui colebant diversos deos daemoniorum. Ipsi erant portae mortis, quorum doctrina ad mortem ducebat. Aliter: Portae mortis, haereticorum doctrina, de quibus portis exaltata est Ecclesia: et missa est in portas filiae Sion, quae sunt portae vitae. Sicut per malam doctrinam quasi portas mortis intelligimus, quae nos ad interitum ducunt: ita et portas vitae intelligimus bonos praedicatores, qui nos per suam doctrinam ad vitam aeternam ducunt.","english":"Because he seeks their blood. And the Lord says: Do not fear, for if they kill the body, they cannot kill the soul (Matt. 10). The Lord has remembered, and he has not forgotten the prayer of the poor man. As if the prophet were saying: He has not forgotten to avenge your blood. Whence the Lord himself said: But will God not grant vengeance to his elect who cry out to him day and night (Luke 18).\n\nHave mercy on me, O Lord. The voice of the Church: See my humility from my enemies: you who lift me up from the gates of death, etc. The gates of death are the pursuits of the fathers, who worshipped various gods of demons. They themselves were the gates of death, whose teaching led to death. Otherwise: The gates of death are the teaching of heretics, from which gates the Church has been lifted up and sent into the gates of the daughter of Zion, which are the gates of life. Just as by evil teaching we understand, as it were, the gates of death, which lead us to destruction, so too by the gates of life we understand good preachers, who through their teaching lead us to eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Exsultabo in salutari tuo. Exsultabo, id est, gaudebo: In salutari tuo, in Christo tuo.\n\nInfixae sunt gentes in interitu quem fecerunt. Hoc est, in malis operibus quae fecerunt, ibi infixae sunt, de quibus judicandae sunt. In laqueo isto quem absconderunt, etc. Quia unusquisque laqueum quem alteri parat ad cadendum, ipse prius in eo cadet.\n\nCognoscetur Dominus judicia faciens. Cognoscetur, hoc est, ad judicium. In operibus manuum suarum comprehensus est peccator. Quia unusquisque peccator ipse sibi secum portat et funes, et vincula, et tormenta, unde sustineat mala. Nam ab aliis non est necesse praeparari unde torqueatur, cum ipse sibi praeparet quae ad poenam pertinent:\n\nConvertantur peccatores in infernum. Id est, quia ultra finem saeculi vivere volunt, convertantur in infernum. Omnes gentes quae obliviscuntur Deum. Hoc est, qui dicunt quod Deus obliviscatur, et non habeat curam de rebus suis, ipsi obliviscantur a Domino: quia non dicunt verum quod Deus obliviscatur creaturas suas; quia dicite.","english":"I will exult in your salvation. I will exult, that is, I will rejoice: in your salvation, in your Christ.\n\nThe nations are fixed in the destruction that they have made. That is, in the evil works that they have done, there they are fixed, concerning which they are to be judged. In this snare that they have hidden, etc. Because each one will first fall himself into the snare that he prepares for another to fall into.\n\nThe Lord will be known as he executes judgments. He will be known, that is, for judgment. The sinner has been caught in the works of his own hands. Because each sinner himself carries with him both cords and chains and torments, from which he may endure evils. For it is not necessary that things be prepared by others from which he may be tormented, since he himself prepares for himself the things that pertain to punishment.\n\nLet sinners be turned into hell. That is, because they wish to live beyond the end of the world, let them be turned into hell. All the nations that forget God. That is, those who say that God forgets and has no care for their affairs, let them themselves be forgotten by the Lord: because they do not say truly that God forgets his creatures; because you say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Quoniam non in finem oblivion, etc. Quia si differt, non aufert suum auxilium a sanctis suis.\n\nExsurge, Domine, non praevaleat homo. Vox Ecclesiae sonat contra Antichristum: Exsurge, in judicium: non praevaleat homo: id est, homo peccator Antichristus. Judicentur gentes in conspectu tuo. Duobus modis primum jam in praescientia Dei judicati sunt. Quare? Quia ad Ecclesiam non pertinent, sed ad Antichristum: quia dictum est: Qui autem non credit, jam judicatus est (Joan. iii).\n\nConstitue, Domine, legislatorem super eos. Id est, Antichristum, qui lator legis malae doctrinae est, ut ait Paulus: Noluerunt recipere veritatem, sed consenserunt iniquitati (I Thess. ii).\n\nSciant gentes quoniam homines sunt. Cum condemnatae fuerint, tunc cognoscent quia spem in homine posuerunt, et non in Deum, qui solus salvare potest.\n\nUt quid, Domine, recessisti longe? Quare elongas salutare tuum cum nos inflammati sumus ab exspectatione adventus tui? Unde Dominus dixit in Evangelio: Nisi breviati fuissent dies illi, non fieret salva omnis caro (Matth. xxiv). Despicis in opportunitatibus, etc. Tunc videntur despicere, quando opportunum tempus est Ecclesiae ut adjuvet, et non slatim occurrit illi in tribulatione. Quare? ut illam exerceat secundum suam voluntatem: quia quanto magis differt, tanto magis Ecclesia dilatatur in desiderio suo.","english":"For not in the end forgetfulness, etc. Because if he delays, he does not take away his help from his saints.\n\nArise, O Lord, let not man prevail. The voice of the Church sounds against the Antichrist: Arise, unto judgment: let not man prevail: that is, the sinful man, the Antichrist. Let the nations be judged in your sight. In two ways they have already been judged first in God's foreknowledge. Why? Because they do not belong to the Church, but to the Antichrist: because it has been said: But whoever does not believe has already been judged (John 3).\n\nAppoint, O Lord, a lawgiver over them. That is, the Antichrist, who is the bringer of the law of evil doctrine, as Paul says: They refused to receive the truth, but consented to iniquity (1 Thess. 2).\n\nLet the nations know that they are men. When they have been condemned, then they will know that they placed their hope in man, and not in God, who alone can save.\n\nWhy, O Lord, have you withdrawn far off? Why do you stretch out your salvation afar when we have been inflamed by the expectation of your coming? Whence the Lord said in the Gospel: Unless those days had been shortened, no flesh would be saved (Matt. 24). You despise in opportunities, etc. Then they seem to despise, when it is the opportune time for the Church that he should help, and he does not at once come to her aid in tribulation. Why? That he may exercise her according to his will: because the more he delays, the more the Church is enlarged in her desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Dum superbit impius, etc. Dum superbit impius, Antichristus: accenditur pauper, Ecclesia in tribulatione, a superbia ipsius Antichristi. Comprehenduntur in consiliis, etc. Ab ipsis enim cogitationibus suis alligantur, qui contra Deum sunt.\n\nQuoniam laudatur peccator in desideriis, etc. Ab adulatoribus, et non a justis laudatur peccator, tunc quando peccator peccatorem laudat, alius alium, dum se invicem laudant, occidunt.\n\nExacerbavit Dominum peccator. Ipse Antichristus. Secundum multitudinem irae suae. Quia flagella correptionis non accepit. Non quaeret. Ut se quasi Deum adorent: hoc est, non est dignus ut requiratur, sed ut puniatur.\n\nNon est Deus in conspectu ejus. Quia nihil ei dignum operatur. Inquinatae sunt viae illius, etc. Non enim per viam rectam graditur, quae est Christus.\n\nAuferentur judicia tua, etc. Quia non credit in se futurum esse judicium. Omnium inimicorum, et Christianorum utique, ad probandum qui eum sequi contemnunt.","english":"While the impious man is proud, etc. While the impious man, the Antichrist, is proud, the poor man, the Church in tribulation, is set aflame by the pride of the Antichrist himself. They are caught in their counsels, etc. For they are bound by their own thoughts, who are against God.\n\nBecause the sinner is praised in his desires, etc. The sinner is praised by flatterers, and not by the righteous, when the sinner praises the sinner, one another, while they praise each other in turn, they kill.\n\nThe sinner has provoked the Lord. The Antichrist himself. According to the multitude of his anger. Because he did not receive the scourges of correction. He will not seek. That they adore him as if he were God: that is, he is not worthy to be sought, but to be punished.\n\nGod is not in his sight. Because he does nothing worthy of him. His ways are polluted, etc. For he does not walk by the right way, which is Christ.\n\nYour judgments will be taken away, etc. Because he does not believe that judgment will come upon him. Of all his enemies, and certainly of Christians, to prove those who despise to follow him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Dixit enim in corde, etc. Semper enim seducam homines, ut in malis perseverantes, voluntati Dei resistant. Dixit enim, hoc est, Antichristus: quid dixit? Non movebor a generatione in generationem sine malo: id est, tanta mala faciam in una gente. ut antequam veniam ad alteram gentem, antea meam famam audiant et timeant. Aliter: Non movebor a generatione carnali in generationem spiritualem: id est, de terra cum corpore in coelum conscendam: sine malo, ac si dicat, sine ulla injuria. Cum voluerit ascendere ad montem Oliveti, Dominus cum interficiet spiritu oris sui. Voluit unus de membris suis Simon Magus coelum conscendere, sed interiit.\n\nCujus os maledictione et amaritudine plenum est. Ac si dicat: Qui se sua justitia jactat ut sit Deus, apud Deum maledictus est. Sub lingua ejus. Sub corde ejus. Labor et dolor. Dolor sibi csl, et aliorum temperat laborem et dolorem.","english":"For he said in his heart, etc. For I will always seduce men, so that, persisting in evils, they resist the will of God. For he said, that is, the Antichrist: what did he say? I shall not be moved from generation to generation without evil: that is, I shall do such great evils in one nation that, before I come to another nation, they may hear of my fame beforehand and fear. Otherwise: I shall not be moved from the carnal generation to the spiritual generation: that is, I shall ascend from earth with my body into heaven: without evil, as if he were to say, without any injury. When he wishes to ascend to the Mount of Olives, the Lord will slay him with the spirit of his mouth. One of his members, Simon Magus, wished to ascend into heaven, but he perished.\n\nWhose mouth is full of cursing and bitterness. As if he were to say: He who boasts of his own righteousness, that he may be God, is cursed before God. Under his tongue. Under his heart. Labor and sorrow. Sorrow is his own, and he tempers the labor and sorrow of others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Sedet in insidiis cum divitibus. Id est, diabolus insidiatur per membra sua in quibus praesidet, et aliis nocet. Ut interficiat innocentem. Id est, ut de innocentibus faciat nocentes, et sibi primum noceat.\n\nOculi ejus. Id est, oculi Antichristi. In pauperem Respiciunt. Hoc est, in Ecclesiam, quae est corpus Christi: ad nocendum respicit, et non ad adjuvandum. Insidiatur in occulto, sicut leo in cubili suo. Diabolus, et leo, et draco potest dici. Draco, quando occulte nocet: et leo, quando aperte persequitur. Ut rapiat pauperem. Id est, Christianum.\n\nRapere pauperem, dum attrahit eum. In laqueo suo humiliabit eum: inclinabit se, et cadet, etc. Videtur inclinare se quasi ad humilitatem, ut videatur quasi mitis et sanctus, et cum se inclinaverit, tunc casurus est: quia dum sperat longe se esse a morte, tunc repentinus ei superveniet interitus.","english":"He sits in ambush with the rich. That is, the devil lies in wait through his members, over whom he presides, and harms others. That he may kill the innocent. That is, that he may make the innocent guilty, and first of all harm himself.\n\nHis eyes. That is, the eyes of the Antichrist. They look upon the poor. That is, upon the Church, which is the body of Christ: he looks to harm, and not to help. He lies in ambush in secret, like a lion in his den. He can be called both devil and lion and dragon. A dragon, when he harms in secret; and a lion, when he persecutes openly. That he may seize the poor man. That is, the Christian.\n\nTo seize the poor man, while he draws him. In his snare he will humble him: he will bow down, and fall, etc. He seems to bow down as if to humility, so that he may appear as if gentle and holy, and when he has bowed himself, then he is about to fall: because while he hopes that he is far from death, then sudden destruction will come upon him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Dixit enim in corde suo, Oblitus est Deus: avertit faciem suam, ne videat usque in finem. Oblitus est: ac si dicat: Mea sunt omnia quamdiu saeculum fuerit, et in oblivione tradidit illa Deus: numquam usus est illis: sed mea sunt, quia ego Deus sum.\n\nExsurge, Domine. Hoc est, ad judicium. Ecclesia dicit contra Antichristum. Et exaltetur manus tua. Id est, potentia tua: dum Antichristus se taliter jactat omnia possidere sine fine. Ne obliviscaris pauperum in finem. Dum ille se dicit regnare usque in finem. Propter hoc superius dicit.\n\nIrritavit impius Deum. Id est, Antichristus. Dixit enim in corde suo, Non requiret Deus. Dicit Antichristus: Non curat Deus de isto praesenti.\n\nVides quoniam tu laborem et dolorem consideras. Propheta loquitur ad Deum: Quia Antichristus meditatur ut noceat, tu consideras, Ut tradas eos in manus tuas. Manus Dei illi dicuntur, qui justam vindictam Dei exercent super peccatores. Propter hoc manus, quia per illos vindicatur Deus. Aliter: Ut tradas eos in manus tuas, id est, in operibus suis: ut digni sint tradi, qui indigna gesserunt: quia ipsi sibi suis miseriis tradiderunt, et dimisit illos in omnes voluntates suas.","english":"For he said in his heart, God has forgotten: he has turned away his face, lest he see unto the end. He has forgotten: as if he were saying, All things are mine for as long as the world shall last, and God has handed them over to oblivion: he has never made use of them: but they are mine, because I am God.\n\nArise, O Lord. That is, unto judgment. The Church speaks against the Antichrist. And let thy hand be exalted. That is, thy power: while the Antichrist boasts in such a manner that he possesses all things without end. Do not forget the poor unto the end. While he says that he reigns unto the end. For this reason it is said above.\n\nThe impious one has provoked God. That is, the Antichrist. For he said in his heart, God will not require it. The Antichrist says: God does not care about this present world.\n\nThou seest that thou considerest labor and sorrow. The prophet speaks to God: Because the Antichrist meditates how he may do harm, thou considerest, That thou mayest deliver them into thy hands. The hands of God are said to be those who exercise God's just vengeance upon sinners. For this reason hands, because God is avenged through them. Otherwise: That thou mayest deliver them into thy hands, that is, into their own works: that they may be worthy to be delivered up, who have done unworthy things: because they themselves have delivered themselves up to their own miseries, and he has given them over to all their own wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Tibi enim derelictus est pauper. Id est, Ecclesia. Ac si dicat: Tua est ad salvandum. Pupillo tu eris Adjutor. Pupillus dicitur, qui non habet patrem: orphanus, qui nec patrem nec matrem habet. Pupillus dicitur, qui patrem diabolum non habet, ut in Evangelio: Nolite vocare vobis patrem super terram (Matth. xxiii). Et qui non habet matrem, id est, gentilitatem. Ac si dicat: ad istum eris adjutor.\n\nConterens brachium peccatoris. Ista ad Antichristum Pertinent: quia confringet Dominus fortitudinem ejus. Et maligni. Ipse est malignus. Quaeretur delictum ejus, nec invenietur. Hoc est, ad emendationem non esi dignus venire. Et aliter: Non invenietur, ut habeat peccatum: sed sit sicut Deus qui peccatum non habet, quantum apud ipsum.\n\nDominus regnabit in aeternum sine fine. Quia tunc regnum cum tranquillitate, ut Paulus ait: Cum tradiderit regnum Deo et Patri, quando erit Deus omnia in omnibus (I Cor. xv). Peribitis, gentes, de terra Illius.· Qui Antichristum receperunt, peribunt ab Ecclesia, hoc est, de Ecclesia: regnante Christo, gentes criminum a corpore humano depereunt.","english":"For to you the poor man has been left. That is, the Church. As if he were saying: It is yours to save. You will be a helper to the orphan. An orphan is one who has no father; a fatherless child is one who has neither father nor mother. He is called an orphan who does not have the devil as a father, as in the Gospel: Do not call anyone father on earth (Matthew 23). And who does not have a mother, that is, the Gentiles. As if he were saying: You will be a helper to this one.\n\nCrushing the arm of the sinner. These things pertain to the Antichrist: because the Lord will break his strength. And of the wicked man. He himself is the wicked man. His offense will be sought, and it will not be found. That is, he is not worthy to come to amendment. And otherwise: It will not be found, so that he may have sin: but let him be as God, who has no sin, as far as it depends on him.\n\nThe Lord will reign forever without end. Because then the kingdom will be with tranquility, as Paul says: When he has handed over the kingdom to God and the Father, when God will be all in all (1 Corinthians 15). You will perish, O nations, from his land. Those who received the Antichrist will perish from the Church, that is, out of the Church: with Christ reigning, the nations' crimes die away from the human body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Desiderium pauperum exaudivit Dominus. Id est, Ecclesiam suam exaudivit Dominus ut vindicetur. Exaudivit, ut eis tribueret regna coelorum. Praeparationem cordis eorum audivit auris tua. Hoc est, clementia tua. Aures Domini audire dicuntur, cum exaudire dignatur: id est, aeternam vitam, quam Ecclesia desiderat, cum eam ei dederit: ut quod quondam concupierat in ipse, tandem fruatur in specie.\n\nJudicare pupillo et humili. Hic enim dativo, non accusativo casu loquitur: hoc est, non ut pupillum judicet, sed ut judicetur pupillo et humili, ut accipiant vitam aeternam. Ut non apponat ultra magnificare se homo super terram. Ut ex hoc non erigatur Antichristus super electos Dei, neque tentet illos: quia oppressus regno Filii Dei, amplius nou erit. Nos quoque oremus Dominum, ut nos ab ejus operibus custodire dignetur illaesos: ut ab eo pupilli facti, patrem Christum Dominum cognoscentes, ipsum aequamur fide, ipsum retineamus corde, ipsum glorificemus in opera: quia ipsi est cum aeterno Patre et Spiritu sancto honor, et gloria in saecula saeculorum. Amen.","english":"The Lord has heard the desire of the poor. That is, the Lord has heard his Church, that she may be vindicated. He has heard, that he might grant them the kingdoms of heaven. The ear of your kindness has heard the preparation of their heart. That is, your mercy. The ears of the Lord are said to hear when he deigns to hear: that is, eternal life, which the Church desires, when he has given it to her, so that what she once longed for in hope, she may at last enjoy in sight.\n\nTo judge for the orphan and the humble. For here he speaks in the dative, not the accusative case: that is, not that he may judge the orphan, but that judgment may be given for the orphan and the humble, that they may receive eternal life. That man may no longer magnify himself upon the earth. That from this the Antichrist may not rise up against the elect of God, nor tempt them: because, crushed by the kingdom of the Son of God, he will be no more. Let us also pray the Lord, that he may deign to keep us unharmed from his works: so that, having become orphans through him, and knowing Christ the Lord as our Father, we may be made like him in faith, hold him in our heart, and glorify him in our works: for to him, with the eternal Father and the Holy Spirit, be honor and glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"PSALMUS X.\n\nIn finem, psalmus David. Decimus psalmus contra haereticos, et male credentes canitur.\n\nIn Domino confide. Vox Ecclesiae, contra haereticos, sive Christi contra daemones. Transmigra in montem sicut passer. Vult justum ad deserta migrare, ut ibi eum facilius elidat. Vel quia haeretici dolosi suut, de quibus ait propheta: Vae bis qui dicunt dulce amarum, et amarum dulce (Isai. v): ideo volunt ad se seducere justum, dicentes: Ad nos transmigra. Qui respondit eis: In Domino est spes mea. Quomodo, inquit, ad vestros monies, hoc est, ad vestram superbiam transmigrabo? Quod autem ait, sicut passer: saepe passerem loco prudentia poni legimus. Ideo isti dicunt: Transi ad nos sicut prudens, cum eorum prudentia sit stulta.\n\nQuoniam ecce peccatores intenderunt arcum. Id est, haeretici ora illorum contra Ecclesiam intenderunt arcum, potentiam verbositatis suae. Paraverunt sagittas suas: hoc est, verba. In pharetra, in semetipsis. Quia ipsi sunt pharetrae: ubi verba inania, et sententias venenosas quas de Scripturis sanctis conficiunt, occultas retinent. Ut sagittent in obscuro rectos corde. Numquam enim in luce pugnant, sed semper in tenebris. Quapropter justus aiebat: Lucerna pedibus meis, verbum tuum, Domine. Ut sagittent in obscuro rectos corde (Psal. cxviii). Ut cum viderint in Ecclesia imperitos quosque, vel simplices, laqueis dolosis ac occultis illiciant.","english":"PSALM 10\n\nUnto the end, a psalm of David. The tenth psalm is sung against heretics and those who believe wrongly.\n\nIn the Lord confide. The voice of the Church, against heretics, or of Christ against demons. Transmigrate to the mountain like a sparrow. He wishes the just man to migrate to the deserts, so that there he may more easily crush him. Or because heretics are deceitful, of whom the prophet says: Woe to those who call sweet bitter, and bitter sweet (Isa. 5): therefore they wish to seduce the just man to themselves, saying: Migrate to us. He answered them: My hope is in the Lord. How, he says, shall I migrate to your mountains, that is, to your pride? But as for what he says, like a sparrow: we often read that a sparrow is placed for prudence. Therefore these say: Pass over to us as one who is prudent, when their prudence is foolish.\n\nFor behold, sinners have bent the bow. That is, heretics have bent the bow of their mouths against the Church, the power of their wordiness. They have prepared their arrows: that is, words. In the quiver, in themselves. For they themselves are the quivers: where they keep hidden the empty words and venomous opinions which they fashion from the Holy Scriptures. That they may shoot in the dark at the upright of heart. For they never fight in the light, but always in darkness. Wherefore the just man used to say: Your word, O Lord, is a lamp to my feet. That they may shoot in the dark at the upright of heart (Ps. 118). That when they see any unlearned or simple persons in the Church, they may entice them with deceitful and hidden snares.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Quoniam quas tu perfecisti destruxerunt. Quid est quod fecisti? Ecclesiam tuam in unitate. Unde dicit: Ex ore infantium et lactentium perfecisti laudem (Ps. viii). Haeretici destruere volunt hoc et in se, et in aliis, quia unitatem scindunt. Aliter: Quem tu perfecisti, Christum de Spiritu sancto conceptum, Judaei occiderunt. Justus autem quid fecit? Cum calumniantur haeretici, et discordant inter se, hoc respondet Ecclesia in persona Ecclesiae. Inter vos discordamini, sed de vobis Christus non tacet: quia dixit: Pacem meam do vobis, pacem meam relinquo vobis (Joan. xiv). Et aliter: Quid fecit justus? Hoc est, redemit mundam, et seipsum dedit pro mundo.\n\nDominus in templo sancto suo. Ac si dicat propheta: Quamvis, vos haeretici, aversemini Ecclesiam, tamen Dominus in templo erit, hoc est, in Ecclesia. Dicit Apostolus: Vos estis templum Dei vivi (II Cor. vi). Dominus in templo sancto suo: In Ecclesia quam sibi exhibuit sanctam. Dominus in coelo sedes ejus. In coelo, hoc est, in sancto praedicatore. Unde dixit. Coelum mihi sedes est (Isai. lxvi), et anima justi, sedes sapientiae in anima justi, quae coelestia meditatur.","english":"Because they have destroyed what you have perfected. What is it that you have made? Your Church in unity. Hence it says: Out of the mouth of infants and nurslings you have perfected praise (Ps 8). Heretics wish to destroy this both in themselves and in others, because they tear apart unity. Otherwise: him whom you perfected, Christ conceived of the Holy Spirit, the Jews killed. But what did the righteous one do? When heretics slander and disagree among themselves, the Church answers this in the person of the Church. You disagree among yourselves, but Christ is not silent about you, for he said: I give you my peace, I leave you my peace (Jn 14). And otherwise: What did the righteous one do? That is, he redeemed the world and gave himself for the world.\n\nThe Lord in his holy temple. As if the prophet were saying: Although you heretics turn away from the Church, nevertheless the Lord will be in the temple, that is, in the Church. The Apostle says: You are the temple of the living God (2 Cor 6). The Lord in his holy temple: in the Church, which he presented to himself as holy. The Lord, his seat is in heaven. In heaven, that is, in the holy preacher. Hence he said: Heaven is my seat (Is 66), and the soul of the righteous, the seat of wisdom in the soul of the righteous, which meditates on heavenly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Oculi ejus in pauperem respiciunt. Oculi Christi aspectu divinitatis ad populum Christianum respiciunt. Ad quid respiciunt? Hoc est, ad adjuvandum. Palpebrae ejus interrogant filios hominum. Subtilitas divinitatis, id est, judicia Dei occulta, in quibus nos interrogat: quia per hoc cognoscit quid habet unusquisque, quia judicia Dei occulta sunt. Sicut Scriptura aliquando obscuratur, ut nos infirmitatem nostram cognoscamus: iterum allevamur, ne desperemus. Et alio modo: Per prospera et adversa inter- Rogat: quia per hoc probat Deus qualis quisque fuerit. Alio modo: Videmus unam gentem flagellari, et scimus pro qua causa flagellator: hic manifesta judicia sunt. Et alio modo: Videmus flagellari, et nescimus pro qua causa, et hic occulta judicia, per haec superius comprehensa.\n\nJustum et impium interrogat Dominus. Id est, probat. Qui autem diligit iniquitatem, odit animam suam. Hoc est, perdit illam.","english":"His eyes look upon the poor. The eyes of Christ look upon the Christian people with the gaze of divinity. For what do they look? That is, to help. His eyelids question the sons of men. The subtlety of divinity, that is, the hidden judgments of God, in which he questions us: because by this he knows what each one has, because the judgments of God are hidden. Just as Scripture is sometimes obscured, so that we may recognize our weakness: again we are lifted up, lest we despair. And in another way: through prosperity and adversity he questions: because by this God proves what sort each person has been. In another way: we see one nation scourged, and we know for what cause it is scourged: here the judgments are manifest. And in another way: we see it scourged, and we do not know for what cause, and here are the hidden judgments, through these things comprehended above.\n\nThe Lord questions the just and the impious. That is, he proves. But whoever loves iniquity hates his own soul. That is, he loses it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Pluet super peccatores laqueos: ignis, etc. Hoc secundum historiam facium fuit: quando Dominus pluit sulphur et ignem super Sodomam. Ut ait apostolus Judas, io exemplum ignis aeterni factum fuit. Pluet super peccatores. Duobus modis et haeretici pluunt mala doctrina. Et sicut una pluvia irrigat terram fecundam et aridam: sic et una praedicatio est a Deo, quae infundit terram bonam, id est, sanctos: et terram malam, peccatores, quibus pertinent ista quae sequuntur: Ignis, cupiditas, sulphur, putredo peccatorum, spiritus procellarum, spiritus tempestatis. Spiritus procellam in, poenam aeterni judicii, et verbera indicat peccatorum, quos ignis exurit, tempestas exanimat. Et prophetam dicit: In circuitu ejus tempestas valida. Pars calicis eorum (Ps. xl): Quare dixit partem? Quia unicuique pro parte sua, quasi de calice, id est, justam vindictam recipiet prout gessit miseriam suam: ut ait propheta: Reddet Deus unicuique secundum opera sua (Ps. lxi, Jerem. xxv).","english":"He will rain snares upon sinners: fire, and so on. This was done according to history, when the Lord rained sulfur and fire upon Sodom. As the apostle Jude says, it was made an example of eternal fire. He will rain upon sinners. In two ways even heretics rain down evil doctrine. And just as one rain waters the fruitful earth and the dry, so also there is one preaching from God, which pours upon the good earth, that is, the saints, and upon the bad earth, sinners, to whom belong these things that follow: fire, covetousness, sulfur, the rottenness of sins, the spirit of storms, the spirit of tempest. He indicates the spirit of storm unto the punishment of eternal judgment, and the lashes of sins, which fire burns up and tempest destroys. And he says through the prophet: Around him a mighty tempest. The portion of their cup: Why did he say portion? Because each one according to his portion, as it were from the cup, that is, will receive just vengeance according as he has borne his own misery, as the prophet says: God will render to each one according to his works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Quoniam justus Dominus, et justitias dilexit: aequitatem vidit vultus ejus. Quia unicuique quasi in speculo, cum venerit in conspectu ejus, videbit iniquitatem suam et ipse praevidet iniquitatem illorum. Vel praesentia Dei vidit sanctos ad regendum. Diligit enim justitiam: quia unumquemque secundum opus proprium judicat. AEquitatem vidit vultus ejus: ut sanctis praemia, peccatoribus tribuat poenam. Qui nos vocatione sua dignetur dignos efficere, et non secundum peccata nostra nobis supplicia interat, sed secundum magnam misericordiam suam veniam largiatur; quia ipsi est cum aeterno Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.\n\nPSALMUS XI.\n\nIn finem pro octava, psalmus David. Iste palmus de passione Christi cantatur. Pro octava, sicut superius diximus.\n\nSalvum me fac, Domine. Vox Christi nd Patrem pro parte carnis in passione. Quoniam defecit sanctus. Praeter te, non superest qui possit salvare. Quoniam diminutae sunt veritates a filiis hominum. Quare dixit veritates, dum non scimus qui est veritas, ut ait: Ego sum via et veritas (Joan. xiv). Sicut multae Ecclesiae et una Ecclesia, sic multae veritates: quia multorum justorum opera, et multi qui faciunt bonum. Sed quare diminutae?","english":"Because the Lord is just, and he has loved justices: his countenance has seen equity. For each one, as in a mirror, when he comes into his sight, will see his own iniquity, and he himself foresees their iniquity. Or, the presence of God has seen the saints for ruling. For he loves justice: because he judges each one according to his own work. His countenance has seen equity: so as to grant rewards to the saints and punishment to sinners. May he deign to make us worthy by his calling, and not bring punishments upon us according to our sins, but grant pardon according to his great mercy; because to him is honor and glory with the eternal Father and the Holy Spirit forever and ever. Amen.\n\nPSALM 11.\n\nUnto the end, for the octave, a psalm of David. This psalm is sung concerning the passion of Christ. For the octave, as we said above.\n\nSave me, Lord. The voice of Christ to the Father on behalf of the flesh in the passion. Because the holy one has failed. Apart from you, there remains no one who can save. Because truths have been diminished from the children of men. Why did he say truths, when we do not know who is the truth, as he says: I am the way and the truth (John 14). Just as there are many churches and one Church, so there are many truths: because the works of many just men, and many who do good. But why have they been diminished?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Quia ante adventum Christi, sive prophetae, sive patriarchae, tam bonae naturae, quam qui ex parte dejecti videbant servire, in multis modis diminuti errant: quia caput, id est, veritas, qui est Christus, nondum venerat. Membra diminuta erant, usquequo caput eorum, quod est Christus, advenit.\n\nVana locuti sunt, etc. Primum Petrus, quando Dixit: Et si oportuerit me mori tecum, non te negabo. Similiter et omnes discipuli dixerunt (Matth. xxvi): sed hi omnes vana locuti sunt, duro adimplere quod proposuerunt, non potuerunt. Et haeretici, mali doctores, qui doctrinam perversam docent, vana loculi sunt unusquisque ad proximum suum. Christus Dominus, qui haec loquitur, est omnium proximus: qui fecit misericordiam, ut morte sua alligaret vulnera nosira. Contra quem Judaei in vaniloquio exercebantur. Labia dolosa in corde et corde locuti sunt. Simmachus ita transtulit Labia lubrica, in corde aliud est, et loquitur. Labia dolosa, bilingues dicuntur, quia duabus linguis loquuntur: quia aliud dicunt, et aliud retinent. Sic labia dolosa qui de corde in corde loculi sunt mala: sectis quod conceperunt corde, protulerunt ore in opere.","english":"For before the coming of Christ, whether prophets or patriarchs, both those of good nature and those who, having been cast down in part, were seen to serve, had been diminished in many ways: because the head, that is, the truth, who is Christ, had not yet come. The members were diminished until their head, which is Christ, came.\n\nThey have spoken vain things, etc. First Peter, when he said: And even if it should be necessary for me to die with you, I will not deny you. Similarly all the disciples also said (Matt. 26): but all these spoke vain things, for they could not fulfill what they proposed. And the heretics, evil teachers, who teach perverse doctrine, have spoken vain things, each one to his neighbor. Christ the Lord, who speaks these things, is the neighbor of all: who showed mercy, so that by his death he might bind up our wounds. Against whom the Jews busied themselves in vain speech. They have spoken with deceitful lips in heart and heart. Symmachus translated it thus: Slippery lips, in the heart there is one thing, and it speaks another. Deceitful lips are called double-tongued, because they speak with two tongues: because they say one thing, and hold back another. Thus those with deceitful lips who have spoken evil from heart to heart: having cut off what they conceived in the heart, they brought it forth with the mouth in deed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Disperdat Dominus universa lubia dolosa. Numquid maledicendo dicit? Non: quia non est mos sanctorum maledicere, sed pronuntiando quod futurum est, dixit: non optando, et sed prophetando (Joan. viii). Qui sunt labia dolosa? Haeretici, et mali praedicatores. Et linguam magniloquam. Id est, qui superba loquuntur.\n\nQui dixerant, linguam nostram magnificabimus. Hoc est, qui semetipsos in invicem laudant, et opera sua magnificant. Labia nostra a nobis sunt. Ac si dicat: Doctores nostros ex nobis ipsis habemus, non aliunde. Plaudunt enim in vana verbositate, dicentes: Nos filii Abrahae sumus, et nemini umquam servivimus. Quis noster est Dominus? Ac si decant: Nullum habemus Dominum, quia omnia scimus.\n\nPropter miseriam inopum, et gemitum pauperum. Vox Patris est. Quis erat miser, nisi humanum genus in saeculo, quod in istam miseriam venit in qua gemebat in peccatis? Et gemitus erat in inferno, in illis qui in poenis habitabant. Nunc exsurgam, dicit Dominus. Hoc est, mittam Filium meum qui eos redimat, et illos qui in miseria sunt in mundo, vel eos qui in inferno commorantur. Quod ita factum est: Misit Deus Pater Filium suum ad nos miseros, ut nos liberaret, et illius paupertate divites essemus.","english":"May the Lord destroy all deceitful lips. Is he speaking by cursing? No; for it is not the custom of the saints to curse, but by declaring what is to come he spoke—not by wishing, but by prophesying (John 8). Who are the deceitful lips? Heretics and evil preachers. And the tongue that speaks great things—that is, those who speak proud things.\n\nWho had said, We will magnify our tongue. That is, those who praise one another and magnify their own works. Our lips are our own. As if he were saying: We have our teachers from ourselves, not from elsewhere. For they clap in empty wordiness, saying: We are the children of Abraham, and we have never been slaves to anyone. Who is our Lord? As if they were saying: We have no Lord, because we know all things.\n\nBecause of the misery of the needy and the groaning of the poor. This is the voice of the Father. Who was needy, if not the human race in the world, which came into that misery in which it groaned in sins? And there was groaning in hell, among those who dwelt in punishments. Now I will arise, says the Lord. That is, I will send my Son to redeem them—both those who are in misery in the world and those who dwell in hell. And so it came to pass: God the Father sent his Son to us in our misery, that he might free us, and that by his poverty we might be rich.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Ponam in salutari meo. Dixit, in salutari, et non dixit, quid ponam: subauditur, salutem gentium. Et adhuc quid ponam? Contra gemitum laetitiam: et contra paupertatem, divitias spirituales. Fiducialiter agam in eo. Vox Patris de Filio. Ac si dicat: Cum fiducia omnia facio per eum; quia divinitas firmavit humanitatem: ut scriptum est, libere egit.\n\nEloquia Domini, eloquia casta. Utriusque Testamenti doctrinam insimul comprehendit. Tunc casta sunt, si a bonis praedicatoribus incorruptibiliter et sine corruptione praedicentur. Tunc erit istud: si quando praedicant non parentum provocati amore, non potentum timore, non propter dona praesentia, non pro honore vano. Aliter: Qui nec audent addere aliquid amplius, nec minuere tam in veteri quam in novo Testamento, sed fideliter praedicant. Argentum igne examinatum. Hoc est, Spiritu sancto probatum. Non illi eloquia divina probant: sed Spiritus sanctus illos illuminat, qui ipsa praedicant: sicut in Isaia ille angelus, quando accepit calculum ab altari, et tetigit labia ejus, dicens: Ecce tetigi hoc labia tua, et auferetur iniquitas tua, et peccatum tuum mundabitur. Per argentum, vetus Testamentum: per aurum, novum. Sic est littera et spiritalis intellectus, quasi ex argento producatur aurum. Probatum terrae, hoc est. Ecclesia. Illa eloquia divina probata sunt per Spiritum sanctum, quem accepit Ecclesia.","english":"I will place in my salvation. He said, \"in my salvation,\" and did not say what I will place: there is understood, the salvation of the nations. And what else will I place? Joy against groaning: and spiritual riches against poverty. I will act with confidence in him. The voice of the Father concerning the Son. As if he were saying: With confidence I do all things through him; because the divinity strengthened the humanity: as it is written, he acted freely.\n\nThe words of the Lord, chaste words. He comprehends the teaching of both Testaments together. Then are they chaste, if they are preached by good preachers incorruptibly and without corruption. Then this will be: if when they preach they are not provoked by love of parents, not by fear of the powerful, not for the sake of present gifts, not for empty honor. Otherwise: those who dare neither to add anything more, nor to diminish, as much in the old as in the new Testament, but preach faithfully. Silver tested by fire. That is, approved by the Holy Spirit. He does not approve the divine words: but the Holy Spirit illuminates those who preach them: as in Isaiah that angel, when he received the coal from the altar, and touched his lips, saying: Behold I have touched these lips of yours, and your iniquity shall be taken away, and your sin shall be cleansed. By silver, the old Testament: by gold, the new. Thus it is the letter and the spiritual understanding, as if gold were produced from silver. Tested of the earth, that is. The Church. Those divine words have been approved through the Holy Spirit, whom the Church received.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Aliter: Probatum terrae, id est; Christus Dominus, qui venit in humanitate illa pro parte carnis, quam ex Maria accepit, quasi terram Dominus suscepit. Purgatum septuplum. Septem dona quae in Christo fuerunt: non ut ille purificaretur, sed qui ipsa dona accepturi erant, purificarentur.\n\nTu, Domine, servabis nos. Hoc est, in fide, Ecclesia rogat. Et custodies nos a generatione hac. Omnium malorum turbam simul comprehendit, haereticorum, dialecticorum, et reliquorum. Ab istorum generatione Dominus separavit Ecclesiam suam. Unde et in Evangelio: Haec omnia venient universae generationi illi, a sanguine Abel qui effusus est: vel a sanguine Zachariae filii Barachiae, quem occidederunt inter templum et altare (Matth. xxiii).\n\nIn circuitu impii ambulant. Cum transtulerint nos de praesenti saeculo in futurum, tunc impii foris ambulant: nec poterunt intrare cum sanctis, quos tu, secundum magnitudinem tuam, tua sollicitudine conservasti. In circuitu impii ambulant: quia in aeternam vitam non pervenient. Et aliter: Cum electi recepti fuerint, extra januam clamabunt: Domine, Domine, aperi nobis. Aliter: In circuitu eorum, et dicetur eis. Nescio vos: Secundum altitudinem tuam multiplicasti filios hominum. Filios Dei.","english":"Otherwise: “Proven earth,” that is, Christ the Lord, who came in that humanity in the part of the flesh which he received from Mary; the Lord took up, as it were, earth. “Purified sevenfold.” The seven gifts which were in Christ: not that he might be purified, but that those who were to receive those very gifts might be purified.\n\nYou, Lord, will keep us. That is, the Church asks this in faith. And you will guard us from this generation. He comprehended at once the whole crowd of all evils—of heretics, of dialecticians, and of the rest. From the generation of these the Lord separated his Church. Hence also in the Gospel: All these things will come upon that whole generation, from the blood of Abel which was shed, or from the blood of Zechariah the son of Barachiah, whom they killed between the temple and the altar (Matthew 23).\n\nThe impious walk around. When they have carried us over from the present world into the future, then the impious walk outside; nor will they be able to enter with the saints, whom you, according to your greatness, preserved by your care. The impious walk around: because they will not come to eternal life. And otherwise: When the elect have been received, they will cry outside the door: Lord, Lord, open to us. Otherwise: Around them, and it will be said to them: I do not know you. According to your height you have multiplied the sons of men. The sons of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Secundum multitudinem juxta abundantiam misericordiae tuae, quia multiplicatur Ecclesia, hoc est, de pietate et misericordia ipsius: cum in retributione futurae beatitudinis promissa tua percipientes, conformes effecti fuerint corpori gloriae tuae, in quo tibi est cum aeterno Patre, et Spiritu sancto, honor et gloria in saecula saeculorum. Amen.\n\nPSALMUS XII.\n\nIn finem, psalmus David. Duodecimus psalmus vocem continet animae fidelis, requirentis Deum.\n\nUsquequo, Domine, oblivisceris me in finem? Vox Ecclesiae. Ac si dicat: Quamdiu? Quare in finem dicit? quatuor elementis constat homo, igne, aere, aqua et terra. Terra inferior est ab his creaturis, quia finis creaturarum terra est: ideo dicit Ecclesia: Et si vilior sum, vilissima quasi terra, usquequo oblivisceris me? Non propterea, quia infima sum, et finis aliarum creaturarum: non propter hoc me obliviscaris in finem. Usquequo avertis faciem tuam a me, ut non habeam notitiam, neque illuminationem cogitationis tuae ante terminum vitae hujus.","english":"According to the multitude, according to the abundance of your mercy, because the Church is multiplied, that is, from his goodness and mercy: when in the recompense of future blessedness, receiving your promises, they have been made conformable to the body of your glory, in which there is to you with the eternal Father and the Holy Spirit honor and glory forever and ever. Amen.\n\nPSALM 12.\n\nUnto the end, a psalm of David. The twelfth psalm contains the voice of the faithful soul seeking God.\n\nHow long, O Lord, will you forget me unto the end? The voice of the Church. As if she were saying: How long? Why does he say \"unto the end\"? Man consists of four elements: fire, air, water, and earth. Earth is lower than these creatures, because earth is the end of creatures; therefore the Church says: Even if I am viler, as it were the vilest, like earth, how long will you forget me? Not for this reason, because I am the lowest and the end of other creatures—do not for this reason forget me unto the end. How long will you turn your face away from me, so that I may not have knowledge, nor the illumination of your thought, before the term of this life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Quamdiu ponam consilia in anima mea. Patior haec, inquit, quoadusque per spiritale consilium te requiram. Dolorem in corde meo per diem. Per illud scilicet lumen notitiae tuae quod diu perdideram, apponam dolorem super tenebras peccatorum meorum: hoc est, agam poenitentiam.\n\nUsquequo exaltabitur inimicus meus super me? Quamdiu ad te conversus non fuero, erigitur adversus me diabolus, qui est humani generis inimicus. Usquequo exaltabitur inimicus meus super me? Quasi dicat: Quamdiu habet adversarius dominationem Ecclesiae? Usque in finem. Respice, et exaudi me, Domine Deus Meus. Oratio Ecclesiae est, de tribus personis potest Intelligi: Respice in tribulatione, vel in auxilio: et exaudi in hoc quod deprecor.\n\nIllumina oculos meos. Id est, oculos cordis. Ne umquam obdormiam in morte. Scimus quia non potest homo dormire qui in tormento est, sed dormire pro nocte illa ponit. Unde superius ait: Mors sine morte, et defectus sine defectu. Et Dominus dormivit in navi, cum suscitatur a discipulis. Notandum, quod Dominus dormiebat, quando fides apostolorum titubabat. Unicuique Dominus pro fide sua vigilat, et per fidem excitatur. Et si non habetur fides, quasi dormire videtur. Unde dicit: Excita fidem tuam, et tunc suscitas Christum. Respice, et exaudi me, Domine Deus meus. Illumina oculos meos, ne umquam obdormiam in morte.","english":"How long shall I set counsels in my soul. I endure these things, he says, until through spiritual counsel I seek you. Sorrow in my heart by day. By that light, surely, of your knowledge which I had long lost, I will add sorrow upon the darkness of my sins: that is, I will do penance.\n\nHow long shall my enemy be exalted over me? As long as I have not turned to you, the devil, who is the enemy of the human race, is raised up against me. How long shall my enemy be exalted over me? As if he should say: How long does the adversary have dominion over the Church? Even to the end. Look upon me, and hear me, O Lord my God. This is the prayer of the Church, and it can be understood of three persons: Look upon me in tribulation, or in aid: and hear me in that which I entreat.\n\nEnlighten my eyes. That is, the eyes of the heart. Lest I ever sleep in death. We know that a man who is in torment cannot sleep, but he puts \"sleep\" for that night. Whence he said above: Death without death, and defect without defect. And the Lord slept in the ship, when he is awakened by the disciples. It must be noted that the Lord was sleeping when the faith of the apostles was wavering. The Lord watches for each one according to his faith, and is awakened through faith. And if faith is not held, he seems, as it were, to sleep. Whence he says: Awaken your faith, and then you awaken Christ. Look upon me, and hear me, O Lord my God. Enlighten my eyes, lest I ever sleep in death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Tu es enim lux vera quae illuminas omnem hominem venientem in hunc mundum. Tu enim illuminas oculos cordis nostri, no nos aeternae mortis obrepat somnus. Nequando dicat inimicus, etc. Nequando, hoc est, in futuro judicio, dicat inimicus meus, praevalui adversus eum: id est, seduxi eum ut deciperem. Ac si dicat: Si nos potest adversarius in somno infidelitatis invenire, tunc praevalet super nos.\n\nExsultabunt si motus fuero. Ipsi quorum pedes moti: quia in veritate Dei non steterunt, si meos pedes, hoc est, sensus, de fide catholica potuerint elongare: tunc exsultabunt: id est, gaudebunt, ut ait Propheta: Mei autem pene moti sunt pedes: sed ego in tua misericordia spero, ut stabiliar in fide.\n\nExsultabit cor meum in salutari tuo: In Domino Jesu Christo. Cantabo Domino, id est laudabo, et praedicabo. Qui bona tribuit mihi, hoc est, istius vitae praesentis subsidia, quibus subsistimus: ut, despectis pompis saeculi, spiritualia mente conspicerem. Aliter: Bona tribuit: virtutes Ecclesiae, id est, fidem, spem, et charitatem: et in futuro vitam aeternam. Psallam nomini tuo, Altissime: hoc est, quod canto et praedico, opere impleam. Merito ergo. Domine Jesu Christe, nomini tuo psallitur, quia dives pietate, et justis victoriam praestas, et peccatores ut ad te convertantur invitas: tibi gloria et honor cum aeterno Patre et Spiritu sancto in saecula saeculorum. Amen.","english":"For you are the true light that enlightens every man coming into this world. For you enlighten the eyes of our heart, lest the sleep of eternal death creep upon us. Lest at any time the enemy say, etc. Lest at any time—that is, in the future judgment—my enemy say, I have prevailed against him: that is, I have seduced him so as to deceive him. As if he were saying: If the adversary can find us in the sleep of unbelief, then he prevails over us.\n\nThey will exult if I am moved. Those whose feet were moved, because they did not stand in the truth of God—if they could draw my feet away, that is, my senses, from the catholic faith, then they will exult: that is, they will rejoice, as the Prophet says: But my feet were almost moved; but I hope in your mercy, that I may be established in faith.\n\nMy heart will exult in your salvation: in the Lord Jesus Christ. I will sing to the Lord, that is, I will praise and proclaim. Who has given me good things, that is, the supports of this present life by which we subsist: so that, despising the pomp of the world, I might behold spiritual things in my mind. Otherwise: He has given good things: the virtues of the Church, that is, faith, hope, and charity: and in the future, eternal life. I will sing to your name, O Most High: that is, what I sing and proclaim, I may fulfill in deed. Rightly, therefore, O Lord Jesus Christ, is your name sung, because, rich in mercy, you grant victory to the just and invite sinners to be converted to you: to you be glory and honor with the eternal Father and the Holy Spirit forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"PSALMUS XIII.\n\nTertius decimus psalmus non habet inscriptionem, sed redemptionem nostram ex Sion processuram esse pronuntiat. Et primo quidem contra impios loquitur, qui confidentes in divitiis saeculi, Deum qui has largitur, ignorant.\n\nDixit insipiens in corde suo. Pro eo quod est, insi- Piens, in Hebraeo nabal positum est. Unde et Abigail de viro suo Nabal ait in monte Carmelo: Vere secundum nomen suum insipiens est (I Reg. xxv). Non est qui faciat bonum, non est usque ad unum. Hunc psalmum de passione Christi referunt, quando omnes Dominum reliquerunt: in tantum ut Petrus quoque qui apostolorum fuit princeps negaverit. Qui dixerunt in corde suo, non est Deus. In corde dixerunt, non in ore. Quare? Quia non ausi sunt: ne forte deorum suorum numina violarent. Dixit insipiens, populus Judaicus: qui dicunt in corde, Non est Deus, non est Christus Filius Dei. Unus ex eis non solum pro Deo non habuit, sed nec prophetam credidit, dum dixit: Hic si esset propheta, sciret utique, quae et qualis esset mulier quae tangit eum, quia peccatrix est (Luc. vii). Et alter: Si Filius Dei est, descendat nunc de cruce, et credimus ei (Marc. xv).","english":"PSALM XIII.\n\nThe thirteenth psalm has no inscription, but declares that our redemption will come forth from Zion. And first indeed it speaks against the impious, who, trusting in the riches of the world, do not know the God who bestows them.\n\nThe fool has said in his heart. For what is \"fool\" in the Hebrew is set down as nabal. Whence also Abigail concerning her husband Nabal on Mount Carmel says: Truly according to his name he is a fool (1 Kings 25). There is none who does good, there is not even one. They refer this psalm to the passion of Christ, when all abandoned the Lord: to such an extent that Peter also, who was the prince of the apostles, denied him. Who have said in their heart, There is no God. They said it in the heart, not in the mouth. Why? Because they did not dare: lest perhaps they violate the numina of their gods. The fool has said, the Jewish people: who say in their heart, There is no God, there is no Christ the Son of God. One of them not only did not regard him as God, but did not even believe him to be a prophet, when he said: If this man were a prophet, he would surely know who and what manner of woman she is who touches him, for she is a sinner (Luke 7). And another: If he is the Son of God, let him now come down from the cross, and we will believe him (Mark 15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Corrupti sunt. Ab illa integritate bonae naturae degeneres. Abominabiles facti sunt. Id est, odibiles. In voluntatibus suis. Id est, in factis suis. Corrupti sunt et abominabiles facti sunt in voluntatibus suis. Si enim Dei notitiam habuissent, corrupti et abominabiles non fuissent. Non est qui faciat bonum, non est usque ad unum. Nisi quis cognoverit Christum, qui est unicus Patris, bonus prorsus esse non poterit. Non est qui faciat bonum, non esi usque ad unum. Hic apparet quod iste psalmus ad passionem pertinent: quia nullus de discipulis, neque Petrus qui caput Ecclesiae est: quia et ipse negavit: nullus de hominibus, quia totus mundus ad inferiorem partem declinaverat, praeter unum hominem, qui est Christus.\n\nDominus de coelo prospexit. Salutem generi humano dare. Vel, de coelo, id est, de sanctis. Super filios hominum. Quos sanctos suos faciat. Vel, de sancto suo. Super filios hominum: id est, super genus humanum: Ut videat, hoc est, ut videre sanctos suos faciat: per quos respicit, et in quibus habitat. Dominus de coelo prospexit super filios hominum: ut videat si est intelligens aut requirens Deum. Prospicit per animas sanctas, qaas saepe coelum diximus, ut videat si sit sapiens, qui Deum mente requirat: nam apud divinam potentiam nihil habetur obtectum.","english":"They are corrupted. Degenerate from that integrity of good nature. They have become abominable. That is, hateful. In their own wills. That is, in their own deeds. They are corrupted and have become abominable in their own wills. For if they had had knowledge of God, they would not have been corrupted and abominable. There is none who does good, there is not even one. Unless one has known Christ, who is the only-begotten of the Father, he cannot be altogether good. There is none who does good, there is not even one. Here it appears that this psalm pertains to the passion: because no one of the disciples, not even Peter who is the head of the Church—because he too denied—no one of men, because the whole world had turned aside to the lower part, except one man, who is Christ.\n\nThe Lord looked down from heaven. To give salvation to the human race. Or, from heaven, that is, from the saints. Upon the sons of men. Whom he may make his saints. Or, from his holy one. Upon the sons of men: that is, upon the human race: That he may see, that is, that he may make his saints to see: through whom he looks and in whom he dwells. The Lord looked down from heaven upon the sons of men: that he may see if there is one who understands or seeks God. He looks down through holy souls, which we have often called heaven, that he may see if there is a wise man who seeks God with his mind: for before the divine power nothing is held concealed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Omnes declinaverunt. Declinaverat totum genus humanum ad inferiorem partem. Simul inutiles facti sunt, et sibi, et aliis. Omnes declinaverunt, simul inutiles facti sunt. Non est qui faciat bonum, non est usque ad unum. Dicit enim haec de gentibus. Sed quia interponit omnes, adjungit Judaeos intelligendos, qui saepe se in volutabris atque idololatriis gentium miscuerunt.\n\nSepulcrum patens est guttur eorum. Ab hoc a versu usque ad eum, ubi dicit: Non est timor Dei in conspectu oculorum eorum, in Hebraeis codicibus non habetur. Quaeritur ergo quomodo Apostolus hoc usus sit testimonio in Epistola quam ad Romanos scripsit (Rom. iii). Respondemus Apostolum de Deuteronomio ac Psalterio, et caeteris Scripturarum locis hoc testimonium texuisse.\n\nIbi timuerunt timore: hoc quod sequitur, Ubi non erat timor: In Hebraeis voluminibus non habetur.","english":"All have turned aside. The whole human race had turned aside to the lower part. Together they became useless, both to themselves and to others. All have turned aside, together they have become useless. There is none who does good, not even one. For he says these things concerning the Gentiles. But because he interposes \"all,\" he adds that the Jews are to be understood, who often mingled themselves in the mire and idolatries of the Gentiles.\n\nTheir throat is an open sepulcher. From this verse up to the one where he says, There is no fear of God before their eyes, it is not found in the Hebrew manuscripts. It is asked, then, how the Apostle used this testimony in the Epistle which he wrote to the Romans (Rom. 3). We answer that the Apostle wove this testimony from Deuteronomy and the Psalter and other places of the Scriptures.\n\nThere they feared with fear: what follows, Where there was no fear: is not found in the Hebrew volumes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Sepulcrum patens est guttur eorum. Per seductiones suas in ora tamquam in sepulcra homines congesserunt. Nam et alibi simile huic ponitur: Nisi Dominus fuisset in nobis, forsitan vivos deglutissent nos (Ps. cxxiii). Linguis suis dolose agebant. Corrumpentes mores bonos colloquiis malis. Venenum aspidum sub labiis eorum. Quia, sicut aspides, ita obturant aures suas, ne praecepta divinae Legis exaudiant. Venenum enim, dolus iniquorum colloquiorum intelligitur.\n\nQuorum os maledictione et amaritudine plenum est. Benedictio adulationis maledictionem infert. Amaritudo enim ad id refertur: quia dulcia eloquia Dei, male sentiendo, in suam perniciem amara fecerunt. Quorum os maledictione et amaritudine plenum est: quia et sibi et aliis nocet eorum doctrina, et in futuro condemnat. Veloces pedes eorum ad effundendum sanguinem. Et corporaliter et spiritualiter occidunt, dum Christum, qui vita est animae, ab ipsa effundere desiderant.","english":"Their throat is an open sepulcher. Through their seductions they gathered men into their mouths as into graves. For elsewhere a similar thing is said: Unless the Lord had been in us, perhaps they would have swallowed us alive (Ps. 123). With their tongues they acted deceitfully. Corrupting good morals with evil conversations. The poison of asps is under their lips. Because, like asps, they thus stop their ears, lest they hear the precepts of the divine Law. For the poison is understood as the deceit of iniquitous conversations.\n\nTheir mouth is full of cursing and bitterness. The blessing of flattery brings a curse. For bitterness refers to this: because they made the sweet words of God bitter to their own destruction, by thinking evil. Their mouth is full of cursing and bitterness: because their teaching harms both themselves and others, and condemns them in the future. Their feet are swift to shed blood. They kill both bodily and spiritually, while they desire to shed Christ, who is the life of the soul, from the soul itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Contritio et in felicitas in viis eorum: contritio Corporis, infelicitas animae. In viis eorum, in operibus eorum. Semper peccatores in via sua infeliciter conteruntur. Quoniam viam pacis non Cognoverunt. Quae est Christus Dominus: nec per fidem, nec per operationem. Quare non cognoverunt? Propter hoc quod sequitur: Quia non est timor Dei ante oculos eorum. Non proposuerunt Deum ante sensus eorum, in memoria et sancto timore. Non est timor Dei ante oculos eorum. Non enim metuunt futurum judicium, ideo non observant mandata ejus.\n\nNonne cognoscent omnes qui operantur iniquitatem, venturam ultionem? Ac si dicat: Si modo non cognoscunt, cognoscent in judicio quando venturus est. Qui devorant plebem meam sicut cibum panis: haeretici populum Christianum. Sicut panis in omnes cibos currit, sine ipso saliari non potest, sed cum omnibus cibis sumitur: sic et haeretici numquam satiantur iniquitatibus suis, nisi de plebe Dei, vel de Ecclesia, quos possunt capere inde satiamur. Qui devorant plebem suam, populum ecclesiasticum, sicut cibum panis: quia non est panis vivus, nisi qui de coelo descendit. Dominum non invocaverunt. Si enim invocassent, salvi utique fuissent. Aliter: Deum non invocaverunt. Quare? Quia mulli invocant, sed non Deum, sed aliam rem quam desiderant habere pro Deo, non ipsum Deum.","english":"Contrition and unhappiness are in their ways: contrition of the body, unhappiness of the soul. In their ways, that is, in their works. Sinners are always wretchedly crushed in their own way. Because they have not known the way of peace. Which is Christ the Lord: neither through faith nor through works. Why did they not know it? For the reason that follows: Because the fear of God is not before their eyes. They did not set God before their senses, in memory and holy fear. The fear of God is not before their eyes. For they do not fear the coming judgment, and therefore they do not observe his commandments.\n\nWill not all who work iniquity know the vengeance that is to come? As if he were saying: If they do not know it now, they will know it in judgment when he is to come. Who devour my people as food of bread: the heretics devour the Christian people. As bread runs through all foods, without it nothing can be salted, but it is taken with all foods: so too heretics are never satisfied in their iniquities, unless they are satisfied from the people of God, or from the Church, those whom they can seize from there. Who devour his people, the ecclesiastical people, as food of bread: because there is no living bread except the one who descended from heaven. They have not called upon the Lord. For if they had called upon him, they would surely have been saved. Otherwise: They have not called upon God. Why? Because many call upon something, but not God, but another thing which they desire to have in place of God, not God himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Illic trepidaverunt timore, ubi non-erat timor. Et gentes suos timent deos, et ipsos potentes Judaei, quando de Christo dixerunt: Si dimittimus eum vivere, venient Romani, et tollent nostrum regnum et gentem. Illi trepidaverunt timore, ubi non erat timor: In idolis utique et vanis simulacrorum ritibus.\n\nQuoniam Dominus in generatione justa est. In populo Christiano. Et in Judaeis fuit: quia ex ipsis carnem sumpsit. Consilium inopis confudistis. Christum Judaei credere noluerunt: hoc est, de adventu mysterium incarnationis ejus credere noluerunt. Inops dicitur Christus, ut ait Paulus: Quia cum dives esset, inops factus est, ut illius inopia nos divites faceret (II Cor. viii). Consilium inopis confudistis: id est, Christi: non intelligentes eum a Deo processisse cum praeberet consilium, dicens: Poenitentiam agite. Quia Dominus spes ejus est. Pater utique, propter assumptam carnem: quia humanitas confortata est a divinitate.","english":"There they trembled with fear, where there was no fear. Both the nations fear their own gods, and the Jews fear their own powerful men, when they said concerning Christ: If we let him live, the Romans will come and take away our kingdom and our nation. They trembled with fear where there was no fear: certainly in idols and in the vain rites of images.\n\nFor the Lord is in the generation of the just. In the Christian people. And he was also among the Jews, because from them he took flesh. You have confounded the counsel of the poor man. The Jews were unwilling to believe in Christ: that is, they were unwilling to believe the mystery of his incarnation concerning his coming. Christ is called the poor man, as Paul says: Because though he was rich, he became poor, so that by his poverty he might make us rich (2 Cor 8). You have confounded the counsel of the poor man: that is, of Christ: not understanding that he came forth from God when he gave counsel, saying: Repent. Because the Lord is his hope. Certainly the Father, on account of the flesh he assumed: because his humanity was strengthened by his divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Quis dabit ex Sion salutare Israel? Quis nisi Deus qui est in Sion? Ille dedit salutem, ipsum Christum iu Ecclesia sancta. Aliter: Quis dabit ex Sion salutare Israel? Christus Dominus, quem habitatores illius terrenae Sion non crediderunt. Dum averterit Dominus captivitatem plebis suae. Jam redempti sumus de illa captivitate transgressionis, sed adhuc in captivitate vitae istius sumus. Et aliter: De parte Judaeorum: quod ipsa avertatur de captivitate tempore Eliae et Enoch, ut Paulus dixit: Cum plenitudo gentium subintraverit, tunc omnis Israel salvus flet. Aliter: Dum avertet Dominus captivitatem plebis suae, per propriam passionem. Latetur Jacob, et exsultet Israel. Ipse est Jacob qui et Israel: sed hic Jacob, et illic Israel. Hic supplantator vitiorum, et illic videns Deum facie ad faciem: quando erit Deus omnia in omnibus: qui, relictis saecularibus, mente Dominum contuetur. Qui nobis tribuere dignetur: ut nos actu Jacob effecti, supplantatis vitiis et vere Israelitae, ipsum mente videre, ipsum corde tenere mereamur, cui est cum aeterno Patre et Spiritu sancto, honor et gloria in saecula saeculorum. Amen.","english":"Who will give salvation to Israel out of Zion? Who but God, who is in Zion? He gave salvation, Christ himself, in the holy Church. Otherwise: Who will give salvation to Israel out of Zion? The Lord Christ, whom the inhabitants of that earthly Zion did not believe. When the Lord turns away the captivity of his people. We have already been redeemed from that captivity of transgression, but we are still in the captivity of this life. And otherwise: Concerning the portion of the Jews, that it may itself be turned away from captivity in the time of Elijah and Enoch, as Paul said: When the fullness of the nations has entered in, then all Israel will be saved. Otherwise: When the Lord turns away the captivity of his people, through his own passion. Let Jacob rejoice, and let Israel exult. He is the same Jacob who is also Israel; but here Jacob, and there Israel. Here the supplanter of vices, and there the one seeing God face to face, when God will be all in all; who, having left behind worldly things, beholds the Lord in mind. May he deign to grant us that, having been made Jacob in deed, with vices supplanted and truly Israelites, we may deserve to see him in mind and to hold him in heart, to whom with the eternal Father and the Holy Spirit be honor and glory forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"PSALMUS XIV.\n\nPsalmus David. Opportune quartus decimus psalmus lectus est: et secundum ordinem ita evenit, ut propemodum de industria lectus esse videatur, secundum ordinem lectus est psalmus. Ex dispensatione Dei puto facium esse: ut quod vobis proderat, in ordine exponendi hodie recitaretur. Quartus decimus psalmus lectus est, qui praescribitur, Psalmus David. David autem noster Christus est, ut saepe diximus. Deinde legimus in Exodo: quia quarta decima die agnus immolatur (Exod. xii). Quarta decima die immolatur, quando luna plena est, quando nihil deest de lumine. Videte ergo quod Christus non immolatur, nisi in perfecto et pleno lumine. Quoniam ergo quarta decima die immolandus est vobis agnus, nunc propheta miratur, et interrogat:\n\nDomine, quis habitabit in tabernaculo tuo? Vos qui vultis habitare in tabernaculo Domini, audite quae dicit Dominus: Domine, quis habitabit in tabernaculo tuo? Tabernaculum hic pro aeternitate accipimus, quamvis in aliis locis opera intelligatur: quia hic in tabernaculo praesenti, quod est Ecclesia, multi habitant corpore et non fide: quia hic dum inferiores sumus, quasi in tabernaculo consistimus, usquequo post victoriam in domum perveniatur. Aliter: Domine, quis habitabit in tabernaculo tuo? Quis, inquit, terrenus poterit templum Dei effici, et habitare in civilate viventis Dei? De qua Apostolus multa loquitur.","english":"PSALM 14.\n\nA Psalm of David. The fourteenth psalm has been read at the fitting time, and it has so come about in order that it might seem to have been read almost deliberately in sequence; the psalm has been read in sequence. I think this was done by God's dispensation: that what was profitable for you should be recited today in the order of exposition. The fourteenth psalm has been read, which is inscribed, A Psalm of David. But our David is Christ, as we have often said. Then we read in Exodus that on the fourteenth day the lamb is sacrificed (Exod. 12). On the fourteenth day it is sacrificed, when the moon is full, when nothing is lacking of light. See, therefore, that Christ is not sacrificed except in perfect and full light. Since, therefore, on the fourteenth day the lamb is to be sacrificed for you, now the prophet marvels and asks:\n\nLord, who shall dwell in your tabernacle? You who wish to dwell in the tabernacle of the Lord, hear what the Lord says: Lord, who shall dwell in your tabernacle? Here we take tabernacle for eternity, although in other places it is understood as works; because here in the present tabernacle, which is the Church, many dwell in body and not in faith; because here, while we are lower, we stand as it were in a tabernacle, until after victory we come to the house. Otherwise: Lord, who shall dwell in your tabernacle? Who, he says, being earthly, will be able to become a temple of God, and to dwell in the city of the living God? Of this the Apostle says many things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Aut quis requiescet in monte sancto tuo? Quis, ait, dignus erit conformis fieri imagini Filii Dei (Hebr. xii, Rom. ix), qui saepe mons dicitur? Hic lapis excisus de monte sine manibus: hic factus est mons magnus, hic implevit latitudinem orbis terrae (Dan. ii), in hoc sanctorum animae requiescunt. In hoc ergo nullus accipit requiem, nisi qui ingreditur sine macula, et operatur justitiam: qui immunis est ab omni labe peccati, et praecepta Dei inviolabiliter custodierit. Aliter: Aut quis requiescet in monte sancto tuo? Non prius in monte, et postea in tabernaculo: sed prius in tabernaculo, et ita in monte. Tabernaculum non est firma domus, tabernaculum non habet fundamentum: sed huc illucque mutatur, et cum transmigrante migrat: quia tabernaculum non habet fundamentum, sed est domus incerta: domus autem firma habet fundamenta. Mons pro vita aeterna ponitur.","english":"Or who will rest on your holy mountain? Who, he says, will be worthy to be made conformable to the image of the Son of God, who is often called a mountain? This is the stone cut out of the mountain without hands; this one became a great mountain, this one filled the breadth of the whole earth; in this mountain the souls of the saints rest. In it, therefore, no one receives rest except the one who enters without stain and works righteousness: the one who is free from every blemish of sin and has kept the commandments of God inviolably. Otherwise: Or who will rest on your holy mountain? Not first on the mountain and afterwards in the tabernacle, but first in the tabernacle and so on the mountain. A tabernacle is not a firm house; a tabernacle has no foundation, but is moved here and there and migrates with the migrant, because a tabernacle has no foundation but is an uncertain house; a firm house, however, has foundations. The mountain is put for eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Qui ingreditur sine macula. Hoc est, sine mortalibus peccatis, quia sine minutis esse non possumus. Unde dicitur: Si dicimus quia peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est. Vel aliter: Qui ingreditur sine macula. Videte quid praecipitur. Non dixit: qui pervenit od finem sine macula, sed qui adhuc in itinere est, et maculam non habet. Dicere aliquis potest: Non habeo maculam, non feci malum. Non sufficit nobis malum non facere nisi fecerimus et bonum. Denique sequitur: Et operatur justitiam. Non dixit, operatur castitatem, operatur sapientium, operatur fortitudinem. Et hae quidem virtutes optimae sunt. Sapientia nobis prodest, fortitudo nobis prodest, ut persecutionibus resistamus. Deinde temperantia et castitas nobis necessariae sunt, ne perdamus animas nostras. Justitia sola magna virtus est, et mater omnium. Dicat aliquis: Quomodo justitia major est exteris virtutibus? Caeterae virtutes habentem delectant: justitia non delectat habentem, sed alios. Si sapiens sum, sapientia me delectate: si fortis sum, fortitudo mea me delectate: si fuero castus, castitas mea laetitia mea est. Caeterum justitia non prodest habentibus, sed caeteris miseris non habentibus. Vel aliter: Et operatur justitiam, hoc est custodit mandata, ut illud: Si vis ad vitam venire, serva mandata (Matt. xix).","english":"Who enters without stain. That is, without mortal sins, because we cannot be without small ones. Hence it is said: If we say that we have no sin, we deceive ourselves, and the truth is not in us. Or otherwise: Who enters without stain. See what is commanded. He did not say: who has reached the end without stain, but who is still on the journey and has no stain. Someone can say: I have no stain, I have done no evil. It is not enough for us not to do evil unless we also do good. Finally it follows: And works justice. He did not say, works chastity, works wisdom, works fortitude. And these virtues are indeed excellent. Wisdom benefits us, fortitude benefits us, so that we may resist persecutions. Then temperance and chastity are necessary for us, lest we lose our souls. Justice alone is a great virtue, and the mother of all. Let someone say: How is justice greater than the other virtues? The other virtues delight the one who has them: justice does not delight the one who has it, but others. If I am wise, wisdom delights me: if I am strong, my fortitude delights me: if I am chaste, my chastity is my joy. But justice does not benefit those who have it, but the other wretched ones who do not have it. Or otherwise: And works justice, that is, keeps the commandments, as that saying: If you wish to come to life, keep the commandments (Matt. 19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Qui loquitur veritatem in corde suo. Multi loquuntur veritatem in labiis, sed non in corde, qui videntur vera dicere, sed cor cum labiis non consonant. Aliter: Qui loquitur veritatem in corde suo, ut vera de veritate cogitet, qui est Christus: nec se assertionibus haereticis misceat, quae falsae semper iuveniuntur ac vacuae. Unde Paulus dixit: Corde creditur ad justitiam; ore autem confessio fit ad salutem (Rom. x). Qui non egit dolum in lingua sua. Non protulit dolose doctrinam catholicam ad decipiendum; sed quae loculus est ore, complevit opere. Ille dolose agit, qui aliud cogitat et aliud dicit: sicut propheta ait: Prohibe linguam tuam a malo, et labia tua ne loquantur dolum (Psalm. xxxiii).\n\nNec fecit proximo suo malum. Qui facit misericordiam, ipse est proximus. Christus Dominus fecit misericordiam, ut nos sua passione redimeret: cujus doctrinam nullus in malum vertat, sicut haeretici faciunt. Proximus noster, omnis homo Christianus est. Quod libi non vis fieri, alii ne facias. Et alibi dicit: Diliges proximum tuum sicut teipsum. Et iterum dicit: Declina a malo, et fac bonum. Quidam putant proximum esse fratrem, aut vicinum, autcognatum, aut consanguineum. Sed Dominus noster docet in Evangelio in ea parabola, ubi quidam descendit de Jerusaiem in Jericho: Sacerdos transivit, Levita transivit, et non est misertus: Samaritanus transivit, et misertus est.","english":"Who speaks truth in his heart. Many speak truth with their lips but not in their heart—those who appear to say true things, but whose heart does not agree with their lips. Otherwise: Who speaks truth in his heart, so that he thinks true things concerning the truth, who is Christ; and does not mingle himself with heretical assertions, which are always found false and empty. Hence Paul said: With the heart one believes unto righteousness; but with the mouth confession is made unto salvation (Rom 10). Who has not practiced deceit in his tongue. He has not brought forth catholic doctrine deceitfully in order to deceive; but what he spoke with his mouth, he fulfilled in deed. That man acts deceitfully who thinks one thing and says another: as the prophet says: Restrain your tongue from evil, and your lips that they speak no deceit (Psalm 33). Nor has he done evil to his neighbor. He who shows mercy is himself a neighbor. Christ the Lord showed mercy, that he might redeem us by his passion: let no one turn his doctrine to evil, as the heretics do. Our neighbor is every Christian man. What you do not wish to be done to you, do not do to another. And elsewhere it says: You shall love your neighbor as yourself. And again it says: Turn away from evil, and do good. Some think the neighbor is a brother, or a neighbor in place, or a relative, or a blood relation. But our Lord teaches in the Gospel in that parable, where a certain man went down from Jerusalem to Jericho: the priest passed by, the Levite passed by, and did not show mercy; the Samaritan passed by, and showed mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Et interrogat postea Dominus, et dicit: Quis horum proximus fuit? Statim dicitur, qui bene fecit. Et infert Dominus: Ite, et vos similiter facile (Luc. x). Omnes ergo homines nobis proximi sunt, et nulii debemus malum facere. Et opprobrium non accepit, etc. Numquam a suis vicinis, quasi noxius accusatur. Timentes autem Dominum glorificat. Non divites glorificat, non potentes, sed eos tantum qui Dominum timent. Et opprobrium non accepit adversus proximos suos. Opprobrium detractionis de fratre tunc non accepit, si prius non credit illa antequam probet. Ac si dicat: Qui ista custodit quae superius dixit, ille est sine macula, et operatur justitiam. Et iste habitat in tabernaculo, et requiescet in monte sancto tuo, hoc est, in vita aeterna.\n\nAd nihilum deductus est in conspectu ejus malignus. In illius justi conspectu diabolus. Nam in Ecclesia quicumque malus est, in conspectu sancti pro nihilo computatur. Ad nihilum deductus est, quia apud talem sanctum pro nihilo habetur: dum angelus fuit, et refuga factus est; et sicut fuit factus ex nihilo, postea quam bona perdidit, redactus est ad nihilum. Et dum nihil est, fortissimi sancti non cum timent. Timentes autem Dominum magnificat. Vox Ecclesiae: Qui timent Dominum timore sancto, Dominus eos magnificat. Aliter ad sensum moralem: Timentes autem Dominum magnificat.","english":"And afterwards the Lord asks and says: Which of these was neighbor to him? Immediately it is said: He who did good. And the Lord adds: Go, and do likewise (Luke 10). All men, therefore, are our neighbors, and we ought to do evil to no one. And he did not accept reproach, etc. Never is he accused as harmful by his neighbors. But the Lord glorifies those who fear him. He does not glorify the rich, not the powerful, but only those who fear the Lord. And he did not accept reproach against his neighbors. He does not then accept the reproach of detraction concerning a brother if he does not first believe those things before he proves them. As if he were saying: He who keeps these things which were said above, that one is without blemish and works justice. And this one dwells in the tabernacle and will rest on your holy mountain, that is, in eternal life.\n\nThe malignant one is brought to nothing in his sight. In the sight of that just man, the devil. For in the Church, whoever is evil is counted as nothing in the sight of a saint. He is brought to nothing, because among such a saint he is held as nothing: while he was an angel, he was made a rebel; and just as he was made from nothing, after he lost the good things, he was reduced to nothing. And while he is nothing, the strongest saints do not fear him. But the Lord magnifies those who fear him. The voice of the Church: Those who fear the Lord with holy fear, the Lord magnifies them. Otherwise, according to the moral sense: But the Lord magnifies those who fear him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Scit enim in his habitare Deum, sicut ait Dominus: Qui vos diligit, me diligit (Joan. xiv).\n\nQui jurat proximo suo, et non decipit. Iste jam minor est a perfectione, et si bona facit, quia et si pro juramento non decipit, tamen vituperantur pro illo praecepto quo dicitur: Non jurare omnino, neque per coelum, neque per terram: sit autem sermo vester: Est, est: Non, non. Quia ista sententia perfectorum est, non jurare (Matth. v). Quia anima quando promittit Dei praecepta custodire, si proximus corpus est: tunc illum decipit, si hoc quod promittit, non observat. Qui pecuniam suam non dedit ad usuram. Etsi non peccet quis eo quod quantum dat, tantum Recipit: tamen perfectio non est: quia dictum est: Frange esurienti panem tuum (Isai. li). Et beatius est magis dare, quam accipere (Act. x). Usquequo ad ista pervenit, minor est a perfectione. Aliter: Pecunia Domini est praedicatio: multi nolunt illam donare, si exinde pretium non recipiunt. Tamen licet vicium et vestitum de ipsa praedicatione accipere (sicut sanctus Paulus dicit): amplius exinde nihil habere, sicut dicit: Qui Evangelium praedicant, de Evangelio vivere (I Cor. ix). Et Dominus ait: Dignus est operarius cibo suo (Matth. x). Sed qui plus requirere voluerit, in usuram reputatur. Unde Paulus dicit: Si vobis spiritualia seminavimus, magnum est si vestra carnalia metamus (I Cor. ix)?","english":"For he knows that God dwells in these, as the Lord says: He who loves you loves me (John 14).\n\nHe who swears to his neighbor and does not deceive. This one is already less than perfection, even if he does good, because although he does not deceive on account of his oath, nevertheless such people are censured on account of that precept which says: Do not swear at all, neither by heaven nor by the earth; but let your speech be: Yes, yes; No, no. For that sentence—not to swear—belongs to the perfect (Matthew 5). For the soul, when it promises to keep God's commandments, if the neighbor is the body, then it deceives him if it does not observe what it promises. He who did not give his money at interest. Even if a person does not sin by the fact that he receives as much as he gives, nevertheless it is not perfection, because it has been said: Break your bread for the hungry (Isaiah 58). And it is more blessed to give than to receive (Acts 20). Until one arrives at these things, he is less than perfection. Otherwise: money is the Lord's preaching; many are unwilling to give it freely if they do not receive a price from it. Yet it is permitted to take food and clothing from that same preaching (as Saint Paul says); to have nothing more from it, as he says: Those who preach the Gospel should live from the Gospel (1 Corinthians 9). And the Lord says: The worker is worthy of his food (Matthew 10). But whoever wishes to require more, it is reckoned as interest. Whence Paul says: If we have sown spiritual things for you, is it a great thing if we reap your carnal things (1 Corinthians 9)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Ac si dicat: Non est magnum adversus illa spiritualia quae vobis annuntiamus: Habentes autem victum, his contenti simus (I Tim. vi). Sicut enim visibilis pecunia prohibetur ad usuram dari, ne is qui commodat, magis spoliet: ita et verbum Dei, quod est magna pecunia, non tantum divitibus qui pascunt et munerant, verum etiam indigentibus et pauperibus gratis debet insinuari: Domino sic dicente: Gratis accepistis, gratis date (Matth. x). Et munera super innocentem non accepit, ut non conturbent judicium veritatis, munera offerentes. Et aliter: Ne similis Judae efficiatur: qui, accepto argenti pondere, vendidit innocentem. Sicut propheta dicit: Qui excutit manus suas ab omni munere, iste in excelsis habitabit (Isai. xxxiii).\n\nQui facit haec, non commovebitur in aeternum. Haec omnia sicut allegorice retineri: ita et secundum litteram exposita custodiri debent in moribus. Quae si quis irreprehensibiliter custodierit, non solum a commotione aeterni judicis securus erit, verum et etiam ipsum montem tabernaculumque coeleste possidere merebitur in Christo Jesu Domino nostro: cui est honor et gloria cum aeterno Patre et Spiritu sancto in saecula saeculorum. Amen.","english":"As if he were saying: It is no great thing to speak against those spiritual things which we announce to you: But having food, let us be content with these (1 Tim 6). For just as visible money is forbidden to be given at interest, lest the one who lends should rather despoil: so also the word of God, which is great money, ought to be imparted freely not only to the rich who feed and give gifts, but also to the needy and the poor: the Lord saying thus: Freely you have received, freely give (Matt 10). And he has not accepted gifts against the innocent, so that those offering gifts may not disturb the judgment of truth. And otherwise: lest one become like Judas: who, having received a weight of silver, sold the innocent. As the prophet says: He who shakes his hands free from every gift, this one shall dwell in the heights (Isa 33).\n\nHe who does these things shall not be moved forever. All these things, just as they are to be held allegorically, so also, having been expounded according to the letter, they ought to be kept in one's conduct. And if anyone keeps them without reproach, he will not only be secure from the disturbance of the eternal judge, but will even deserve to possess that very mountain and the heavenly tabernacle in Christ Jesus our Lord: to whom is honor and glory with the eternal Father and the Holy Spirit for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"PSALMUS XV.\n\nTituli inscriptio ipsi David. Tituli inscriptio in tumulis, et in sepulcris est, quae mortuorum corpora tenent. Pro quo Aquila et Symmachus, humilem et simplicem immaculatumque posuerunt: significantes psalmum ad Christum proprie pertinere dicentem: Discite a me quia mitis sum et humilis corde, et mansuetus (Matth. xi). Psalmus, ut diximus, regis nostri vocem, quam in assumpto homine profert, sine diminutione relinet deitatis missam a Patre. David, id est, ipse Christus. Iste psalmus ad passionem pertinet. Tres sunt tituli, qui scribuntur: unus, super tumulos mortuorum: alius, in liminibus civitatis, vel domorum: tertius, in victoria regis. Hic ergo de titulo victoriae regis dicit: sicut iste rex fuit, hoc est Christus, et fuit scriptum super caput ejus in pascha post victoriam, id est, post victum diabolum, redempto humano genere, tribus linguis: id est, Graece, Hebraice, et Latine. Unde et Pilatus dixit: Quod scripsi, scripsi. Et posuit super caput ipsius causam Christi: Hic est rex Judaeorum (Matth. xxvii).","english":"PSALM 15.\n\nThe inscription of the title for David himself. The inscription of the title is on mounds and in tombs, which hold the bodies of the dead. In place of this, Aquila and Symmachus put \"humble and simple and spotless,\" signifying that the psalm pertains properly to Christ, who says: Learn from me that I am gentle and humble in heart, and meek (Matt 11). The psalm, as we have said, contains without diminution of the deity the voice of our king, which he brings forth in the man he assumed, sent from the Father. David, that is, Christ himself. This psalm pertains to the passion. There are three titles that are written: one on the mounds of the dead; another on the thresholds of the city or of houses; the third on the victory of the king. Here, therefore, he speaks of the title of the king's victory: as this king was—that is, Christ—and it was written over his head at the passover after the victory, that is, after the devil was conquered and the human race redeemed, in three languages: that is, in Greek, Hebrew, and Latin. Whence Pilate also said: What I have written, I have written. And he placed over his head the charge against Christ: This is the king of the Jews (Matt 27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Conserva me, Domine, quoniam in te speravi. Vox Christi ad Patrem in passione, in persona hominis assumpti. Ac si dicat: A Patre, a quo exivi, in passione custodiar: quia tu es spes mea. Dixi Domino, Deus meus es tu. Ostendit se hominem in humilitate carnis, cum aequalis sit in omnipotentia majestatis: quia si dixisset. Dominus meus es tu: Filium minorem demonstrasset, Patrem majorem. Propterea dixit: Dixi Domino, Deus meus es tu: quia in divinitate aequalis est Patri. Quia bonorum meorum non indiges. Eamdem lineam et in Job scriptam legimus. Quid prodest, si tu simplicem facias viam tuam? Universa igitur bona quae Dominus secundum formam servi in carne monstravit: non Patri prosunt, sed generi humano. Quoniam bonorum meorum non eges. Vox Christi. Quae sunt bona Christi? Hoc est, incarnatio, passio, resurrectio, et redemptio nostra. Vel aliter: Bona sunt, coeli et quae in eis sunt, et terra bona, et quae in ea sunt, quae Deus creavit. Haec Pater nec postquam facta sunt, Indiguit: nec antea. Ista Patri non sunt opus, nec necessaria. Sed cui?","english":"Preserve me, O Lord, for I have hoped in you. The voice of Christ to the Father in his passion, in the person of the man he assumed. As if he were saying: By the Father, from whom I came forth, may I be guarded in the passion, because you are my hope. I said to the Lord, you are my God. He shows himself a man in the humility of the flesh, though he is equal in the omnipotence of majesty; because if he had said, \"You are my Lord,\" he would have shown the Son to be lesser and the Father greater. Therefore he said: I said to the Lord, you are my God, because in divinity he is equal to the Father. Because you do not need my good things. We read that same line written also in Job: What does it profit if you make your way simple? All the good things, therefore, which the Lord showed in the flesh according to the form of a servant do not benefit the Father, but the human race. Since you do not need my good things. The voice of Christ. What are the good things of Christ? That is, his incarnation, passion, resurrection, and our redemption. Or otherwise: the good things are the heavens and what is in them, and the good earth and what is in it, which God created. The Father did not need these even after they were made, nor before. These things are not a work to the Father, nor necessary. But to whom?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Sanctis qui in terra sunt ejus. Istis haec omnia sunt necessaria. In terra sunt ejus, id est, in Ecclesia. Mirificavit omnes voluntates suas inter illos. Christus per sanctos suos mysteria sua mirificavit: hoc est: magnificavit.\n\nMultiplicatae sunt infirmitates eorum: postea acceleraverunt. Gentes de quibus nunc Ecclesiam congrego: antequam idola eorum multiplicarentur, Deum naturaliter noverant. Sed postquam multiplicata sunt idola, quod Septuaginta infirmitates interpretati sunt: relinquentes ea, ad me celerrime sunt reversi.\n\nNon congregabo conventicula eorum de sanguinibus. Quia spiritualis est religio novi Testamenti. Nec memor ero nominum eorum per labia mea. Mutamur quippe in lavacro: et ex filiis hominum, vocamur Filii Dei. Nec memor ero nominum eorum per labia Mea. Vox Christi. Nec memor ero istorum apostolorum nominum, quae prius ante fidem habuerunt, quando infidelitatem habuerunt. Illa non recordabor: quia crescentibus meritis, nomina addita sunt nova, sicut Abraham, sicut et Sara, sicut Petro, et reliquis, quia antea servi peccati, sed postea amici: sicut Dominus dixit: Jam non dicam vos servos, sed amicos (Joan. xv). Et sanctus Paulus fuerat, quando dicebat: Fuimus aliquando et nos stulti, et increduli sicut et caeteri; sed misericordiam Dei consecuti sumus (Til. iii). Et iterum: Sed abluti estis; sed sanctificati estis (I Cor. vi).","english":"To the saints who are in his land. All these things are necessary for them. They are in his land, that is, in the Church. He has made all his wills wonderful among them. Christ through his saints has made his mysteries wonderful: that is, he has magnified them.\n\nTheir infirmities were multiplied: afterward they hastened. The nations from which I now gather the Church: before their idols were multiplied, they knew God by nature. But after their idols were multiplied—which the Seventy translated as infirmities—leaving them behind, they returned to me most swiftly.\n\nI will not gather their assemblies from bloodshed. Because the religion of the new Testament is spiritual. Nor will I remember their names by my lips. For we are changed in the laver: and from sons of men, we are called Sons of God. Nor will I remember their names by my lips. The voice of Christ. Nor will I remember the names of these apostles, which they had before the faith, when they had unfaithfulness. Those I will not recall: because as merits increase, new names have been added, as to Abraham, as also to Sarah, as to Peter, and the rest, because formerly they were servants of sin, but afterward friends: as the Lord said: I will no longer call you servants, but friends (John 15). And holy Paul had been such, when he said: We also were once foolish, and unbelieving like the rest; but we have obtained the mercy of God (Titus 3). And again: But you were washed; but you were sanctified (1 Cor 6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Dominus pars haereditatis meae. Vox Christi ad Patrem. Haereditas Christi, Ecclesia est, et Dominus est pars corporis sui. Pro parte hominis assumpti dicit: quia ille accepit de nostro humanitatem, et nos de suo immortalitatem. Et calicis mei. Quare dixit calicem? Quia per calicem accipit unusquisque juxta mensuram: sed Christus plusquam membra sua: ut ait Paulus: Qui est primogenitus in multis fratribus (Rom. viii). Tu es qui restitues haereditatem meam mihi. Hoc est quod in Evangelio dicitur: Nemo venit ad me, nisi Paler meus traxerit eum ad se (Joan. vi). Secundum historiam, Christi haereditas Judaei fuerunt, ad quos Christus venit. Sed tunc dissipata est, quando eum crucifixerunt: sed restituetur in futuro, cum plenitudo gentium subintraverit. Aliter: Restituet Deus Pater haereditatem Christi, quando electos suos, corpus sanctae Ecclesiae ad illam integritatem attraxerit, ut post resurrectionem acceptis corporibus suis, incorrupti et immortales vivant: quia illam immortalitatem in Adam perdiderunt.","english":"The Lord is the portion of my inheritance. The voice of Christ to the Father. The inheritance of Christ is the Church, and the Lord is the portion of his own body. He speaks as the portion of the man he assumed, because he received humanity from what is ours, and we immortality from what is his. And of my cup. Why did he say cup? Because through the cup each one receives according to his measure, but Christ more than his members, as Paul says: Who is the firstborn among many brothers (Rom 8). You are the one who will restore my inheritance to me. This is what is said in the Gospel: No one comes to me unless my Father has drawn him to himself (John 6). According to the history, the inheritance of Christ was the Jews, to whom Christ came. But then it was scattered, when they crucified him; but it will be restored in the future, when the fullness of the Gentiles has come in. Otherwise: God the Father will restore the inheritance of Christ when he has drawn his elect, the body of the holy Church, to that integrity, so that after the resurrection, having received their bodies, they may live incorrupt and immortal, because they lost that immortality in Adam.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Funes ceciderunt mihi in praeclaris. In optimis. Pro uno Israel, universi orbis haereditatem consecutus. Funes in haereditate dantur: quia quod dixit, ceciderunt mihi in praeclaris, tantumdem est, ac si dicat, in patriarchis, et prophetis atque apostolis: vel quoscumque advocaverit Pater, Christus secum recipit. Propterea dixit, in praeclaris, sanctis vel apostolis.\n\nBenedicam Dominum qui tribuit mihi intellectum, Vox capitis cum membris. Tribuit intellectum discernendi inter bonum et malum: inter sensum et litteram: inter Deum et proximum: inter lucem et tenebras. Benedicam Dominum qui mihi tribuit intellectum. Qui sapientia Dei est, non indiget ipsa sapientia: sed secundum illud accipiendum quod in Evangelio dicitur: Jesus proficiebat aetate, sapientia et gratia coram Deo et hominibus (Luc. ii). Insuper et usque ad noctem increpuerunt me renes mei. Noctem, tempus significat passionis: in quo interiori erudita est divinitate humana fragilitas. Insuper et usque ad noctem increpuerunt me renes mei. Delectationes carnales tunc me increpant, quando mihi suggerunt ut peccem, quando delectatur caro. Sed nisi tu fuisses a dextris, forsitan infirmarer.","english":"The cords have fallen for me in excellent places. In the best places. In place of one Israel, he has obtained the inheritance of the whole world. Cords are given in an inheritance: because what he said, \"they have fallen for me in excellent places,\" is as much as if he said, \"in the patriarchs and prophets and apostles,\" or whomever the Father has called, Christ receives with himself. Therefore he said, \"in excellent places,\" that is, in the saints or the apostles.\n\nI will bless the Lord who has given me understanding. The voice of the head with the members. He has given understanding to discern between good and evil: between the sense and the letter: between God and neighbor: between light and darkness. I will bless the Lord who has given me understanding. He who is the wisdom of God does not himself need wisdom: but it must be understood according to that which is said in the Gospel: Jesus advanced in age, wisdom, and grace before God and men (Luke 2). Moreover, even until night my reins reproached me. \"Night\" signifies the time of the passion, in which the human frailty was instructed by the divinity within. Moreover, even until night my reins reproached me. Carnal pleasures then reproach me, when they suggest that I sin, when the flesh takes delight. But unless you had been at my right hand, perhaps I would be weakened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Providebam Dominum in conspectu meo semper. Filius Patrem, Ecclesia Christum. Quoniam a dextris est mihi ne commovear. Ac si dicat: Si tu non fuisses a dextris, forsitan commotus essem de fide ad infidelitatem, de bono ad malum.\n\nPropter hoc laetatum est cor meum, etc. Propter resurrectionem laetatus sum, quia per eam liberatus est mundus. Aliter: Propter hoc laetatum est cor meum, et exsultavit lingua mea. Propter istud, quod me adjuvas, cor meum laetatur, lingua mea prodicat. Insuper et caro mea requiescet in spe. Vox Christi. Pro persona corporis requiescit in spe. Ac si dicat: Ecclesia, quae est caro mea, modo requiescit in spe. Id est, in spe resurrectionis: ut ubi caput praecessit, membra sequantur.\n\nQuoniam non derelinques animam meam in inferno. Non derelinques: quia propterea illuc descendit, ut electos suos exinde ejiceret, et diabolum ligaret. Diabolus antea se taliter jactabat, ut omnia regna mundi haberet, sed modo non solum illum tenere non potuit, sed potius a Christo ligatus perbibetur. Nec dabis sanctum tuum videre corruptionem. Quomodo dicit: Non dabis videre corruptionem: dum alibi dicit: Quae utilitas in sanguine meo dum descendero in corruptionem (Psalm. xxv)? Non de corruptione corporis Christi in sepulcro dicit; sed de caeterorum sanctorum.","english":"I was providing the Lord in my sight always. The Son provides the Father, the Church provides Christ. Because he is at my right hand, that I may not be moved. As if he were saying: If you had not been at my right hand, perhaps I would have been moved from faith to unbelief, from good to evil.\n\nBecause of this my heart has rejoiced, etc. Because of the resurrection I have rejoiced, because through it the world has been set free. Otherwise: Because of this my heart has rejoiced, and my tongue has exulted. Because of this, that you help me, my heart rejoices, my tongue declares. Moreover, even my flesh will rest in hope. The voice of Christ. In the person of the body he rests in hope. As if he were saying: The Church, which is my flesh, now rests in hope. That is, in the hope of the resurrection: so that where the head has gone before, the members may follow.\n\nBecause you will not abandon my soul in hell. You will not abandon: because for this reason he descended there, so that he might cast out his elect from there, and bind the devil. The devil beforehand boasted in such a way that he held all the kingdoms of the world, but now not only could he not hold him, but rather he is shown to have been bound by Christ. Nor will you give your holy one to see corruption. How does he say: You will not give to see corruption: when elsewhere he says: What profit is there in my blood when I descend into corruption (Psalm 25)? He does not say this of the corruption of Christ's body in the tomb, but of the other saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Notas mihi fecisti vias vitae. Vox capitis pro corpore. Viae vitae, mandatu Christi sunt: ut scriptum est: Si vis ad vitam ingredi, serva mandata (Matt. xix). Adimplebis me laetitia cum vultu tuo. Tunc erit plena laetitia, cum adunatum fuerit corpus Ecclesiae in regnum Dei: hoc est, cum tradiderit regnum Deo Patri suo: tunc erit Deus omnia in omnibus. Delectationes in dextera tua usque in finem. Dextera Patris, Filius est. Delectatio vitae aeternae in dextera: id est, in prosperitate quae Filio datur: usque in finem: ac si dicat, sine fine: quia finis legis Christus est ad justitiam omni credenti: quia plenitudo legis charitas, et finis praecepti charitas. Aliter: Delectationes in dextera tua usque in finem. In illa delectabili potentia tua qua tecum sancti sunt regnaturi, quae nullo fine concluditur. Unde eos deprecamur ut ab his nequaquam disjuncti, si non meremur vestiri gloria, non excludamur a venia. Tibi est enim cum aeterno Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.","english":"You have made known to me the ways of life. The voice of the head on behalf of the body. The ways of life are the commandments of Christ, as it is written: If you wish to enter into life, keep the commandments (Matt. 19). You will fill me with joy with your countenance. Then there will be full joy, when the body of the Church has been gathered into the kingdom of God: that is, when he has handed over the kingdom to God his Father: then God will be all in all. Delights at your right hand even to the end. The right hand of the Father is the Son. The delight of eternal life is at the right hand: that is, in the prosperity that is given to the Son: even to the end: as if he were saying, without end: because Christ is the end of the law for righteousness to everyone who believes: because love is the fullness of the law, and love is the end of the commandment. Otherwise: Delights at your right hand even to the end. In that delightful power of yours in which the saints will reign with you, which is concluded by no end. Therefore we beseech them that, in no way separated from these things, if we do not deserve to be clothed in glory, we may not be excluded from pardon. For to you, with the eternal Father and the Holy Spirit, be honor and glory for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"PSALMUS XVI.\n\nSextus decimus psalmus orationem continet personae Dominicae conjuncto sibi corpore, quod est Ecclesia. Oratio David. Ad tres personas intelligitur. Haec oratio in quatuor psalmis habetur. Iste psalmus cantatur ex persona Christi contra Judaeos: et ex persona Ecclesiae contra haereticos. Exponunt Hebraei, quod quando psalmum David cantavit, quia dixit: Exaudi, Domine, justitiam meam: pro ipsa praesumptione qua se exaudiri pro sua justitia jactabat, cecidisset in crimen.\n\nExaudi, Domine, justitiam meam. Juxta LXX, Deus justitiae, vel Deus justus natura. Nam, Exaudi, Deus, justitiam a meam: hic persona Christi datur intelligi. Exaudi, Deus, justitiam meam: vox Christi in passione, et vox Ecclesiae in tribulatione. Vel justitiam dicit Ecclesia suam, et non suam: Quid suam, si implet mandata Dei in opere. Non suam: quia a Deo datur, non a se. Exaudi, Deus, justitiam meam: quia tibi usque ad mortem obediens fui. Intende deprecationem meam. Differentia est inter orationem et deprecationem. Oratio sanctorum est pro devotis, ut perseverent in bono. Deprecatio, pro peccatis suis, vel aliorum. Totius est deprecatio.","english":"PSALM 16.\n\nThe sixteenth psalm contains the prayer of the person of the Lord together with the body joined to him, which is the Church. The prayer of David. It is understood as referring to three persons. This prayer is found in four psalms. This psalm is sung in the person of Christ against the Jews, and in the person of the Church against heretics. The Hebrews explain that when David sang the psalm, because he said, Hear, O Lord, my righteousness, for that very presumption by which he boasted that he would be heard on account of his own righteousness, he fell into sin.\n\nHear, O Lord, my righteousness. According to the Septuagint, O God of righteousness, or God righteous by nature. For, Hear, O God, my righteousness: here the person of Christ is to be understood. Hear, O God, my righteousness: the voice of Christ in his passion, and the voice of the Church in tribulation. Or the Church calls her righteousness her own, and not her own: her own, if she fulfills the commandments of God in deed; not her own, because it is given by God, not by herself. Hear, O God, my righteousness: because I have been obedient to you even unto death. Attend to my supplication. There is a difference between prayer and supplication. Prayer is that of the saints on behalf of the devout, that they may persevere in good. Supplication is for their own sins, or those of others. The whole is supplication.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Auribus percipe orationem meam. Hoc est, in hoc quod rogo, auribus percipe orationem meam. Orat enim non diminutio deitatis, sed infirmitas carnis. Non in labiis dolosis. Sed per puritatem quae tibi est placita.\n\nDe vultu tuo judicium meum prodeat. Non in labiis dolosis. Ac si dicat: Exaudi orationem meam, quia ex toto corde oro: non sicut illi qui in labiis dolosis, quia aliud loquuntur, et aliud habent in corde, sive haeretici, sive Judaei. De vultu tuo judicium meum prodeat, non in labiis dolosis. Vox Christi ad Patrem. Quia qui labia habent dolosa, me judicant, sed illos tu judica in futuro. Propheta non optando, sed pronuntiando dicit. Hoc ostendit quod facturus est Dominus in judicio. Oculi mei videant aequitatem. Oculi Christi, sancti praedicatores, videant, id est, intelligant, aequitatem, id est, aequalitatem, ut justitiam quam praedicant, opere impleant.","english":"Hear my prayer with your ears. That is, in this very thing that I ask, hear my prayer with your ears. For it prays not by a diminution of divinity, but by the weakness of the flesh. Not with deceitful lips. But through the purity that is pleasing to you.\n\nLet my judgment come forth from your face. Not with deceitful lips. As if he were saying: Hear my prayer, because I pray with my whole heart: not like those who have deceitful lips, because they speak one thing and hold another in their heart, whether heretics or Jews. Let my judgment come forth from your face, not with deceitful lips. The voice of Christ to the Father. Because those who have deceitful lips judge me, but do you judge them in the future. The prophet speaks not by wishing, but by declaring. This shows what the Lord is going to do in judgment. Let my eyes see equity. The eyes of Christ, the holy preachers, let them see, that is, understand, equity, that is, equality, so that the justice they preach they may fulfill in deed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Probasti cor meum, Deus, et visitasti nocte. Etiam in angustiis me probasti: quia tristis, et velut in quadam pressura sum noctis tenebrosae. Probasti cor meum, Deus. Vox Christi ad Patrem. Probasti Christum in passione, et Ecclesiam in tribulatione. Igne me examinasti. Id est, per ipsam tribulationem peccata mea confudisti. Et non est inventa in me iniquitas. Ut non loquatur os meum opera hominum. Qualia sunt opera hominum? Vanitates quas ipsi amant: vel diversa negotia, ista sunt hominum opera: sicut in Evangelio Dominus dicit (Matth. xxi). Quod si de verbo otioso redditur ratio: quanto magis de operibus hominum, quae ex ipso sensu studiose loquuntur.\n\nPropter verba labiorum tuorum ego custodivi vias Duras. Propter praedicationem et propter ea quae promittuntur in coelis, custodivi vias duras. Quomodo dicit hic duras, dum in Evangelio dicitur: Jugum meum suave esi, et onus meum leve (Matt. xi)? Suave est volentibus: durum est nolentibus. Quamvis durum videatur esse ad sanctos propter corporalem tribulationem, tamen suave est: quia habent spem vitae aeternae: Vel aliter: Propter verba labiorum tuorum ego custodivi vias duras. Ac si dicat: Timens futura supplicia, quae legis transgressoribus comminatus es, duris me laboribus exercui, et subjeci corpus animae potestati.","english":"You have tested my heart, God, and visited me by night. Even in distress you tested me, for I am sad and, as it were, in a kind of pressure of the dark night. You have tested my heart, God. The voice of Christ to the Father. You have tested Christ in his passion, and the Church in tribulation. You have examined me with fire. That is, through that very tribulation you have confounded my sins. And iniquity was not found in me. So that my mouth may not speak the works of men. What sort of works are the works of men? The vanities that they themselves love, or their various occupations—these are the works of men, as the Lord says in the Gospel (Matt. 21). For if an account is rendered for an idle word, how much more for the works of men, which they speak from their very thought with zeal.\n\nBecause of the words of your lips I have kept the hard ways. Because of the preaching and because of the things that are promised in heaven, I have kept the hard ways. How does he call them hard here, when in the Gospel it is said: My yoke is sweet and my burden light (Matt. 11)? It is sweet to those who are willing; it is hard to those who are unwilling. Although it may seem hard to the saints because of bodily tribulation, yet it is sweet, because they have the hope of eternal life. Or otherwise: Because of the words of your lips I have kept the hard ways. As if he were saying: Fearing the future punishments that you have threatened against transgressors of the law, I have exercised myself with hard labors and subjected the body to the power of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Perfice gressus meos in semitis tuis. Sensus meos in mandatis tuis perfice. Vox Ecclesiae. Quia a Deo est incipere, et a Deo est finire. Gressus, sensus. Ut non moveantur vestigia mea. Ab his quorum moti sunt pedes: id est, quicumque male fecerunt.\n\nEgo clamavi, etc. Quare dixit, clamavi? Quia credidit per fidem: propterea dixit, Ego clamavi. Inclina aurem tuam mihi, etc. Christus aurem inclinat, quando exaudire dignatur. Per similitudinem infirmi rogat, qui in lecto est, ut veniat medicus, et sanet infirmitates suas. Sic et genus humanum infirmum erat: quando jacebat in lecto: id est in peccato. Rogabat ut veniret verus medicus, qui est Christus in carne, et sanaret languores suos.\n\nMirifica misericordias tuas, Domine, etc. Numquid antea non fuerant mirificatae? Sed tunc mirificavit misericordias suas: quando per sanctos apostolos et sanctos suos infirmitates curabat.","english":"Make my steps perfect in your paths. Make my thoughts perfect in your commandments. The voice of the Church. For it is from God to begin, and from God to finish. Steps, thoughts. That my footsteps may not be moved. From those whose feet have been moved: that is, whoever have done evil.\n\nI have cried, etc. Why did he say, I have cried? Because he believed through faith: therefore he said, I have cried. Incline your ear to me, etc. Christ inclines his ear when he deigns to hear. By a likeness of the sick man who lies in bed, he asks that the physician come and heal his infirmities. So too the human race was sick: when it lay in bed: that is, in sin. It was asking that the true physician come, who is Christ in the flesh, and heal its sicknesses.\n\nMake wonderful your mercies, Lord, etc. Were they not made wonderful before? But then he made his mercies wonderful: when through the holy apostles and his saints he was healing infirmities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"A resistentibus dexterae tuae. Salvos facis a resistentibus dexterae tuae tripliciter: daemones, Deum: Judaei, Christum: haeretici, Ecclesiam. Custodi me, Domine, ut pupillam oculi. Vox Ecclesiae. Oculus inlelligitur corpus Ecclesiae, et pupilla humilitas Christi, per cujus exemplum vivimus, et videmus. Hoc supplicat Ecclesia, ut possit illam humilitatem observare quam Christus docuit. Quia si per pupillam non custoditur oculus, nequaquam videt. Quia oculi praedicatores intelliguntur, per pupillam sensus spiritualis. Hoc rogat corpus Christi quae est Ecclesia, ut custodiatur sensus praedicatorum, qui est oculus: ne rapiatur in infidelitate haereticorum.\n\nSub umbra alarum tuarum protege me. Umbra duabus rebus constat: lumine et corpore. Per lumen, divinitas: per corpus, humanitas intelligitur. Unde et Mariae dicitur: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi (Luc. i). Sub ista umbra protege me, ut me non rapiat milvus. Et sub duabus Testamentorum alis: id est. ipsorum doctrinis quibus vivitur, et custoditur, ac tegitur sicut gallina: quia per gallinam intelligitur sapientia Dei Patris. Quia sicut gallina sub alis pullos suos abscondit propter milvos: sic et sapientia divina, et duae alae, quae sunt duo testamenta, protegunt Ecclesiam a milvo: hoc est, a diabolo A facie impiorum qui me afflixerunt.","english":"From those who resist your right hand. You save from those who resist your right hand in three ways: the demons, God; the Jews, Christ; the heretics, the Church. Keep me, Lord, as the pupil of the eye. The voice of the Church. By the eye is understood the body of the Church, and by the pupil the humility of Christ, through whose example we live and see. The Church prays this, that she may be able to observe that humility which Christ taught. For if the eye is not guarded by the pupil, it does not see at all. For by the eyes the preachers are understood, and by the pupil the spiritual sense. The body of Christ, which is the Church, asks this, that the sense of the preachers, which is the eye, may be guarded, lest it be carried off into the unbelief of heretics.\n\nUnder the shadow of your wings protect me. A shadow consists of two things: light and a body. By the light, the divinity is understood; by the body, the humanity. Whence also it is said to Mary: The Holy Spirit will come upon you, and the power of the Most High will overshadow you (Luke 1). Under this shadow protect me, that the kite may not carry me off. And under the two wings of the Testaments: that is, their teachings, by which one lives, and is guarded, and is covered as by a hen: because by the hen the wisdom of God the Father is understood. For just as a hen hides her chicks under her wings because of the kites, so also the divine wisdom, and the two wings, which are the two Testaments, protect the Church from the kite: that is, from the devil. From the face of the wicked who afflicted me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Judaei Christum in passione, et haeretici Ecclesiam.\n\nInimici mei animam meam circumdederunt. Judaei Christum in passione. Animam dixi [F. dixit], non corpus: quia diabolus in anima intrinsecus nescit quid cogitet homo, nisi per exteriores motus intelligat, et in quo unumquemque delectari videt, diversas suggestiones infert. Istud ad Ecclesiam pertinet, Adipem suum concluserunt. Quid per adipem, nisi malitia Judaeorum designatur? Quae in veteri Testamento adipem manducare prohibetur: quia cor eorum incrassatum erat. Unde dixit in Cantico Deuteronomii: Incrassatus est dilectus, et recalcitravit (Deut. xxxii). Quare? Quia incrassatus erat de malitia, et recalcitravit: quia nolebat mandata Dei observare. Dilectos a Deo fuit populus Judaicus: quia manna divinum pluit iliis: quod ad nos pertinet, quin manducamus Christum. Sed Judaei contempserunt semetipsos; hoc est, obligaverunt se in malitia. Os eorum locutum est superbiam. Os impiorum: quia contra Christum, et contra Ecclesiam faciunt.","english":"The Jews [did so to] Christ in the passion, and the heretics to the Church.\n\nMy enemies have surrounded my soul. The Jews [did so to] Christ in the passion. I said soul, not body: because the devil in the soul does not know inwardly what a man thinks, unless he understands it through outward movements, and in whatever he sees each person take delight, he brings in various suggestions. This pertains to the Church: They have shut up their fat. What is designated by fat, if not the malice of the Jews? Which in the Old Testament is forbidden to eat fat: because their heart was made fat. Whence he said in the Song of Deuteronomy: The beloved grew fat, and kicked. Why? Because he had grown fat with malice, and kicked: because he was unwilling to observe the commandments of God. The Jewish people was beloved by God: because he rained divine manna upon them: which pertains to us, who eat Christ. But the Jews despised themselves; that is, they bound themselves in malice. Their mouth has spoken pride. The mouth of the impious: because they act against Christ, and against the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":96,"ref":"p96","source":"Projicientes me nunc circumdederunt me: oculos suos statuerunt declinare in terram. Quando Christus passus est, omnis terra tremuit, et sidera obscurata sunt, et petrae scissae sunt. Sed Judaei oculos in terram statuerunt, quia hominem solum existimaverunt, et divinitatem non intellexerunt. Vel oculos suos in terram statuerunt: quia de terrenis actibus cogitabant, sed de coelestibus non meditabantur.\n\nSusceperunt me sicut leo paratus ad praedam, etc. Sicut leo paratus esi ad praedam: sic susceperunt Jud(??)i Christum in passione. Et sicut catulus leonis. Leo, diabolus: catulus, filius ejus Antichristus. Vel aliud. Leo, diabolus: et filii ejus, Judaei. In absconditis, in eorum cordibus, quasi in obscuro. Diabolus, vel membra illius in quibus diabolus habitat, appellantur loca abscondita.\n\nExsurge, Domine, praeveni eos, etc. Vox Christi loquitur ad divinitatem, ut praeveniat animae suae, ne rapiatur a principe diabolo, quod ita et fecit. Praevenit eum, et alligavit, et ad infernum deduxit. Veniebat diabolus aliquid de suo requirere in Christo, sed in eo nihil invenit, ut dixit in Evangelio: Venit princeps hujus mundi, et in me non invenit quidquam (Joan. xiv). Et sancta Ecclesia rogat antequam supplantetur a diabolo, et in ejus insidiis, qui sunt haeretici: ut veniat catholicus noster, qui est Christus, et subvertat astutias inimici, id est, supplantet.","english":"Casting me down, they have now surrounded me; they have set their eyes to look down to the earth. When Christ suffered, all the earth trembled, and the stars were darkened, and the rocks were split. But the Jews set their eyes on the earth, because they judged him to be only a man, and did not understand his divinity. Or they set their eyes on the earth, because they thought about earthly deeds, but did not meditate on heavenly things.\n\nThey have taken me up like a lion ready for prey, etc. As a lion is ready for prey, so the Jews took up Christ in the passion. And like a lion's cub. The lion is the devil; the cub is his son, Antichrist. Or otherwise: the lion is the devil, and his cubs are the Jews. In hidden places, in their hearts, as in darkness. The devil, or his members in whom the devil dwells, are called hidden places.\n\nArise, O Lord, prevent them, etc. The voice of Christ speaks to the divinity, that it may come before his soul, lest it be seized by the prince of the devil, which it also did. It came before him, and bound him, and led him down to hell. The devil was coming to require something of his own in Christ, but found nothing in him, as he said in the Gospel: The prince of this world comes, and finds nothing in me (John 14). And the holy Church asks, before she is supplanted by the devil and by his snares, which are the heretics, that our catholic one, who is Christ, may come and overturn the cunning of the enemy, that is, supplant them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Erue animam meam ab impio, gladium tuum ab inimicis manus tuae. Oro, gladium manus tuae erue ab inimicis tuis, inimicus enim accepit potestatem ut propter peccata nos puniat. Quos tradidi Satanae, ut discant non blasphemare, ait Apostolo (I Tim. i). Erue animam meam ab impio. Vox Christi ad Deum Patrem loquitur: hoc est, erue animam meam a diabolo. Et vox Ecclesiae ad Christum hoc rogat, ut liberetur a diabolo, vel ab haereticis, et ab unoquoque homine malo. Frameam tuam ab inimicis manus tuae. Framea de Christo, et de Ecclesia intelligitur. Framea Dei Patris, anima Christi est, de qua facit justam vindictam. Diabolus framea ejus est, de qua framea vindictam facit in mundo.\n\nDomine, a paucis a terra divide eos, etc. Vox Ecclesiae. A paucis, a terra. Vult Ecclesia separari a carnalibus, et a zizania, et a paleis ante diem judicii: sed sine causa: quia a Deo accepit responsum, sicut Dominus dixit in Evangelio: Sinite utraque crescere usque ad messem (Mat. xiii): hoc est, usque in diem judicii. Quia hic Ecclesia commixta est cum peccatoribus: rogat pro iliis qui praedestinati sunt, ut veniant, et separentur ab illis qui non sunt praedestinati, ut dicitur: Multi vocali, pauci vero electi (Mat. xxii). Supplanta eos qui in impietate sunt; ut hic emendari debeant, aut in futuro supplantantur in vindicia. De absconditis tuis adimpletus est venter eorum.","english":"Deliver my soul from the wicked, your sword from the enemies of your hand. I pray, deliver the sword of your hand from your enemies, for the enemy has received power to punish us because of sins. \"Those whom I handed over to Satan, that they may learn not to blaspheme,\" says the Apostle. Deliver my soul from the wicked. The voice of Christ speaks to God the Father: that is, deliver my soul from the devil. And the voice of the Church asks this of Christ, that it be freed from the devil, or from heretics, and from every evil man. Your blade from the enemies of your hand. The blade is understood of Christ and of the Church. The blade of God the Father is the soul of Christ, by which he makes just vengeance. The devil is his blade, by which blade he makes vengeance in the world.\n\nLord, from a few divide them from the earth, etc. The voice of the Church. From a few, from the earth. The Church wishes to be separated from carnal people, and from the tares, and from the chaff before the day of judgment: but without cause: because it has received an answer from God, just as the Lord said in the Gospel: \"Let both grow until the harvest\": that is, until the day of judgment. Because here the Church is mingled with sinners: it asks on behalf of those who are predestined, that they may come and be separated from those who are not predestined, as it is said: \"Many are called, but few are chosen.\" Supplant those who are in impiety; so that here they must be corrected, or in the future they are supplanted in vengeance. Their belly is filled from your hidden things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Tripliciter hic intelligitur venter. Venter, castitas, intelligitur, ut dicit a Eucherius. Et angelorum venter repletus fuit mysteriis Dei antequam cecidissent, et Judaeorum venter de mysteriis legis, et haereticorum venter de mysteriis Ecclesiae.\n\nSaturati sunt filiis. Judaei saturati sunt: quia multiplicati sunt in procreatione filiorum, et in rebus saeculi. Quando dicit, saturati sunt porcina, hoc Judaeorum immunditiam designat. Dimiserunt reliquias suas parvulis suis. Hoc est illam justam vindictam quae illis debetur. Reliquerunt reliquias suas parvulis suis; hoc est, quando dixerunt: Sanguis ejus super nos, et super filios nostros (Mat. xxvii). Et haereticorum filii similiter condemnationem habebunt. Qui sunt reliquiae eorum? Ipsorum discipuli, qui de illa mala doctrina eorum regenerati sunt. Saturati sunt filiis, et reliquerunt residua parvulis Suis. Propter ambiguitatem verbi, quidum pro filiis, porcinam scriptum arbitrantur, quod Symmachus, Hebraeam exprimens veritatem, transtulit, saturabuntur filiis, et relinquent residua parvulis suis. Saturati sunt filiis, et dimiserunt reliquias suas, immunditiam, et iniquitatem: conculcantes margaritas sermonum tuorum. Et dimiserunt reliquias suas parvulis suis, clamantes: Sanguis ejus super nos et super filios nostros.","english":"Womb\" is understood here in three ways. The womb is understood as chastity, as Eucherius says. And the womb of the angels was filled with the mysteries of God before they fell, and the womb of the Jews with the mysteries of the law, and the womb of the heretics with the mysteries of the Church.\n\nThey are satiated with children. The Jews are satiated, because they were multiplied in the procreation of children, and in the things of the world. When he says, they are satiated with swine's flesh, this designates the uncleanness of the Jews. They have left their remnants to their little ones. This is that just vengeance which is owed to them. They left their remnants to their little ones; that is, when they said: His blood be upon us, and upon our children (Matthew 27). And the children of the heretics will likewise have condemnation. Who are their remnants? Their own disciples, who are reborn from that evil doctrine of theirs. They are satiated with children, and they left the residue to their little ones. Because of the ambiguity of the word, some think that \"swine's flesh\" is written in place of \"children,\" which Symmachus, expressing the Hebrew truth, translated: they shall be satiated with children, and they shall leave the residue to their little ones. They are satiated with children, and they have left their remnants, uncleanness, and iniquity: trampling underfoot the pearls of your words. And they left their remnants to their little ones, crying out: His blood be upon us and upon our children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Ego autem cum justitia apparebo in conspectu tuo. Vox Ecclesiae. Cum justitia: hoc est, mandata tua adimplere. Apparebo in conspectu tuo: hoc est, in praesentia tua in futuro. Satiabor. Coelesti refectione. Cum apparuerit gloria tua. Filius tuus, qui est salus, et vita, et Sanctorum omnium gloria: quia Christus et salus, et gloria dicitur. Ego autem in justitia apparebo, devicta mone. In conspectu tuo satiabor, coelos ascendens. Cum apparuerit gloria tua, sanctis et electis tuis qui per me crediderunt: quia meum est quod illis est praestitum. Nam ego in illis sum, et ipsi in me tecum. Nos vero a te redempti, Domine Jesu, tantam potentiam pietatemque cernentes, supplices exoramus, ut examinati divino igne, non simus humanorum operum detractores, sed in te stabiles fixique tuam gloriam jugiter extollamus in opere, proferamus in fide, laudemus in voce. Amen.","english":"But I shall appear with righteousness in your sight. The voice of the Church. With righteousness: that is, to fulfill your commandments. I shall appear in your sight: that is, in your presence in the future. I shall be satisfied. With heavenly refreshment. When your glory shall appear. Your Son, who is salvation, and life, and the glory of all the saints: because Christ is called both salvation and glory. But I shall appear in righteousness, with the world conquered. I shall be satisfied in your sight, ascending to the heavens. When your glory shall appear, to your saints and elect who have believed through me: because what has been granted to them is mine. For I am in them, and they in me with you. But we, redeemed by you, Lord Jesus, beholding such great power and loving-kindness, humbly beseech you that, tried by the divine fire, we may not be detractors of human works, but, steadfast and fixed in you, may we continually extol your glory in deed, proclaim it in faith, and praise it with our voice. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"PSALMUS XVII.\n\nIn finem, pro puero Domini David: quae locutus est Domino verba cantici hujus, in die qua eripuit eum Dominus de manu omnium inimicorum ejus, et de manu Saul. Tolus hic psalmus sub persona David ad Christum pertinet. David Christi typum tenet, qui est manu fortis, de cujus semine est noster David, qui est Christus. Puero Domini, hoc est, Dei Patris, sicut ait propheta. Magnum est tibi vocari filium meum· Etenim ecce ego, et pueri mei quos dedit milii Deus. Et propheta Isaias: Puer datus est nobis, filius natus est nobis. Quae loculus est Domino verba cantici hujus. Et David secundum historiam cantavit istud canticum cura persequeretur ab inimicis, et Christus, qui est caput nostrum, et ad Patrem cantavit in passione: Ecclesia in persecutione. Eripuit eum Dominus: hoc est, et David a persecutione Saul, et Christum in passione Deus Pater eripuit de manu inimicorum; hoc est, de manu Judaeorum, et de manu Saul. Saul appetitio interpretatur, quia contra voluntatem Dei expetierunt eum regem. Iste Saul typum diaboli gessit. Isti inimici membra diaboli sunt: id est, Judaei qui persecuti sunt Christum, et daemones, vel membra eorum qui persequuntur Ecclesiam.","english":"PSALM XVII.\n\nUnto the end, for the servant of the Lord David: the words of this canticle which he spoke to the Lord, on the day when the Lord delivered him from the hand of all his enemies, and from the hand of Saul. This entire psalm, under the person of David, pertains to Christ. David holds the type of Christ, who is mighty of hand, from whose seed is our David, who is Christ. For the servant of the Lord: that is, of God the Father, as the prophet says. It is a great thing for you to be called my son. For behold, I and my servants whom God gave to me. And the prophet Isaiah: A servant is given to us, a son is born to us. The words of this canticle which he spoke to the Lord. And David according to the history sang this canticle when he was being pursued by enemies, and Christ, who is our head, also sang to the Father in his passion: the Church in persecution. The Lord delivered him: that is, both David from the persecution of Saul, and God the Father delivered Christ in his passion from the hand of his enemies; that is, from the hand of the Jews, and from the hand of Saul. Saul is interpreted as demanding, because against the will of God they demanded him as king. This Saul bore the type of the devil. These enemies are members of the devil: that is, the Jews who persecuted Christ, and the demons, or the members of those who persecute the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Diligam te, Domine, virtus mea. Alii dicunt, fortitudo mea, sed unum est virtus, et fortitudo. Totus hic psalmus sub persona David, ad Christum pertinet: qui est vera fortitudo. Diligam te, virtus mea. Vox Christi. Virtus mea: hoc est, divinitas: virtus hominis assumpti. Et Ecclesia virtus Christi est, qui dicit: Diligam te, Domine. Si vox Christi est, cum sint unum, una et substantia divinitatis, quia dictum est: Una potestas, una voluntas, una majestas Patris, et Filii, et Spiritus sancti: quomodo dicit, diligam te, Domine. Pater dicitur eo quod habet filium, et Filius dicitur eo quod habeat patrem. Spiritus sanctus nec Pater est, nec Filius, sed dilectio quam habet Pater in Filio, et Filius in Patre. Unde Paulus apostolus dixit: Quia charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. v). Dominus firmamentum meum. Vox Christi, et vox Ecclesiae. Firmamentum, sicut ait propheta; turris fortitudinis a facie inimici (Ps. lx). Et refugium meum. Vox Christi, et vox Ecclesiae. Refugium Christi in Patre, et refugium Ecclesiae in Christo. Et liberator meus, in tribulatione.","english":"I will love you, O Lord, my strength. Others say, my fortitude, but strength and fortitude are one. This whole psalm, under the person of David, pertains to Christ, who is true fortitude. I will love you, my strength. The voice of Christ. My strength: that is, the divinity; the strength of the man assumed. And the Church is the strength of Christ, who says: I will love you, O Lord. If it is the voice of Christ, since they are one, and one also is the substance of the divinity, because it has been said: One power, one will, one majesty of the Father, and of the Son, and of the Holy Spirit: how does he say, I will love you, O Lord? He is called Father because he has a Son, and he is called Son because he has a Father. The Holy Spirit is neither Father nor Son, but the love which the Father has in the Son, and the Son in the Father. Whence the apostle Paul said: Because the love of God has been poured out into our hearts through the Holy Spirit who has been given to us (Rom. 5). The Lord is my firmament. The voice of Christ, and the voice of the Church. Firmament, as the prophet says; a tower of strength from the face of the enemy (Ps. 60). And my refuge. The voice of Christ, and the voice of the Church. The refuge of Christ in the Father, and the refuge of the Church in Christ. And my deliverer, in tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Deus meus, qui me creasti. Adjutor meus, de necessitatibus. Sperabo in eum, in ipsum totam spem ponam.\n\nProtector meus, qui me protegis, vel defendis. Et cornu salutis meae. Cornu salutis: quia infirmitatem nostram confortavit. Quia ante adventum Christi Ecclesia infirmata erat per peccatum, sed postea confortata per Christum, sicut ait propheta: Erexit cornu nobis salutis nostrae (Luc. i). Ac si dicat: Dedit nobis regnum forte, ut illud: Et fecit nos regnum Deo Patri suo (I Thess. ii). Non ergo in cornu illud superbiae, sed in cornu salutis tuae, adjutorium habere confido. Susceptor meus. Susceptus est Christus a Patre in humanitate, et Ecclesia suscipitur in fide.\n\nLaudans invocabo Dominum. Justi laudant: quit de omnibus malis liberavit eos, pro eo quod sequitur: Et ab inimicis meis salvus ero. Invocavi Dominum. Christus invocavit Deum Patrem. Ecclesia Christum. Et ab inimicis meis salvus ero, Christus a Judaeis, et Ecclesia ab haereticis.","english":"My God, who created me. My helper in necessities. I will hope in him; in him I will place my whole hope.\n\nMy protector, who protects or defends me. And the horn of my salvation. The horn of salvation: because he strengthened our weakness. For before the coming of Christ the Church was weakened through sin, but afterward she was strengthened through Christ, as the prophet says: He has raised up a horn of salvation for us (Luke 1). As if he were saying: He has given us a strong kingdom, as that passage: And he has made us a kingdom for God his Father (1 Thess 2). Not, therefore, in that horn of pride, but in the horn of your salvation, I trust to have help. My upholder. Christ was taken up by the Father in his humanity, and the Church is taken up in faith.\n\nPraising, I will call upon the Lord. The righteous praise him: because he delivered them from all evils, for what follows: And I will be saved from my enemies. I have called upon the Lord. Christ called upon God the Father. The Church calls upon Christ. And I will be saved from my enemies: Christ from the Jews, and the Church from the heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Circumdederunt me gemitus mortis. Vox Christi, et vox Ecclesiae. Circumdederunt Christum illi qui in inferno gemebant, qui in inferno erant, et Ecclesia similiter. Et torrentes iniquitatis conturbaverunt me. Torrentes aquas dicit quae pertranseunt. Torrens dicitur qui non de fonte neque de viva aqua, sed a pluviis, vel de montibus in valles descendit, et in mare vadit. Quid per torrentes, nisi universas gentes significat, quae per montem carnis in mare istud descendunt? Unde scriptum est: Generatio vadit et generatio venit (Eccles. i): Et aliter. Et torrentes iniquitatis conturbaverunt me. Turbae iniquorum, quae sicut torrentes in hyeme intumescunt, protinus defluentes.\n\nDolores inferni circumdederunt me. In die detrahentium, quae mortem infernalem operantur. Praevenerunt me laquei mortis. Praevenerunt Christum inimici in passione ante vindiciam crucis, laqueis mortis, quos mihi adversarii intendebant.","english":"The groans of death surrounded me. The voice of Christ, and the voice of the Church. Those who were groaning in hell, who were in hell, surrounded Christ, and the Church likewise. And the torrents of iniquity troubled me. He calls torrents the waters that pass through. A torrent is so called because it comes not from a spring nor from living water, but from rains, or descends from the mountains into the valleys, and goes into the sea. What is signified by the torrents, if not all the nations, which through the mountain of the flesh descend into that sea? Whence it is written: Generation goes and generation comes (Eccles. i): And otherwise. And the torrents of iniquity troubled me. The crowds of the wicked, which swell like torrents in winter, immediately flowing away.\n\nThe sorrows of hell surrounded me. On the day of those who slander, which work infernal death. The snares of death came upon me first. The enemies came upon Christ first in his passion, before the vengeance of the cross, with the snares of death, which the adversaries were stretching out against me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":104,"ref":"p104","source":"Et in tribulatione mea invocavi Dominum. Humanitas invocavit divinitatem, et Ecclesia Christum: non oris voce, sed cordis. Et ad Deum meum clamavi, et exaudivit de templo sancto suo vocem meam. Templum corpus dominicum, ubi exauditu est humanitas a divinitate, et Ecclesia similiter a Christo. In templo, in sancta Ecclesia. Et aliud. In corde meo quod sanctificavit: in quo templo sancto inhabitat. Et clamor meus in conspectu ejus introivit in aures ejus. Aures ejus: hoc est, vis auditionis. Vis fortitudo est, qua sancti fortiter deprecantur, quia dictum est, Regnum coelorum vim patitur, et violenti diripiunt illud.\n\nCommota est, et contremuit terra. Secundum historiam factum fuit: quando Moyses accipit legem in monte Sina. Terra tremuit, quod praefiguravit passionem Christi, quia in passione Christi omnis terra tremuit, quando nova lex data est populo Christiano. Aliter: Commota est terra, quando de infidelitate ad fidem venerunt, et credentibus terrenis, factum est coelum. Fundamenta montium conturbata sunt, et commota sunt. Hic montes superbi intelliguntur. Fundamenta eorum, daemones sunt: sicut et fundamenta sauctorum, prophetae et apostoli sunt. Unde dicit sanctus Paulus: AEdificati super fundamenta prophetarum, et apostolorum: Fundamenta montium conturbata sunt, et commota Sunt (Ephes. ii), eorum superbia qui in hoc mundo confidunt. Quoniam iratus est eis Deus.","english":"And in my tribulation I called upon the Lord. Humanity called upon divinity, and the Church upon Christ: not with the voice of the mouth, but of the heart. And I cried out to my God, and he heard my voice from his holy temple. The temple is the Lord's body, where humanity was heard by divinity, and the Church likewise by Christ. In the temple, in the holy Church. And another meaning: in my heart, which he sanctified, in which temple he dwells as in a holy place. And my cry entered into his ears in his sight. His ears: that is, the power of hearing. Power is the strength by which the saints pray mightily, because it is written, The kingdom of heaven suffers violence, and the violent take it by force.\n\nThe earth was moved and trembled. According to the history, this happened when Moses received the law on Mount Sinai. The earth trembled, which prefigured the passion of Christ, because in the passion of Christ all the earth trembled, when a new law was given to the Christian people. Otherwise: the earth was moved when they came from unbelief to faith, and for those who believed, earthly things became heaven. The foundations of the mountains were troubled and were moved. Here the mountains are understood as the proud. Their foundations are the demons, just as the foundations of the saints are the prophets and apostles. Whence the holy Paul says: Built upon the foundations of the prophets and apostles. The foundations of the mountains were troubled and were moved, that is, the pride of those who trust in this world. Because God was angry with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Hoc est, eis montibus, vel persecutoribus: dissipans spem mundialium voluptatum.\n\nAscendit fumus in ira ejus, etc. Fumus ex duabus rebus fit: ex igne et aqua. Per fumum, lacrymae excitantur, et per ignem compunctio cordis intelligitur, et per lacrymas, aqua. Carbones succensi sunt ab eo. Quid per carbones, nisi bonae naturae genus humanum, exstinctum per Adam, in adventu Christi illuminatum per baptismum sive per poenitentiam designatur? Exstinguuntur carbones ab aqua, quae est cupiditas: et illuminantur per gratiam, quae est Spiritus sanctus.\n\nInclinavit coelos et descendit. Hoc est, quod in alio psalmo ait: Descendit sicut pluvia in vellus (Psalm. lxxi): quia humilem se nobis, et in forma servi occultum praebuit, et latentem. Vel aliud: Coeli, angeli inclinati sunt, quando Gabriel ad Mariam venit, et descendit Christus, et venit in carnem. Vel aliter: Coeli, sancti apostoli, vel imitatores eorum. Inclinaverunt ab altitudine: hoc est, de contemplatione, ut doceant brutos, infirmos in Ecclesia propter compassionem proximorum. Vel ad conjugatos, ut sanctus Paulus ait; Vir reddat debitum uxori, et uxor similiter viro (I Cor. vii). Et caligo sub pedibus ejus. Invisibilem substantiam Dei, et judiciorum occulta significat. Vel aliud: Et caligo sub pedibus ejus.","english":"That is, upon those mountains, or persecutors, scattering the hope of worldly pleasures.\n\nSmoke went up in his anger, etc. Smoke is produced from two things: from fire and water. By smoke, tears are stirred up; by fire, compunction of heart is understood; and by tears, water. Coals were kindled by him. What is signified by coals but the human race of good nature, extinguished through Adam, enlightened at the coming of Christ through baptism or through penitence? Coals are extinguished by water, which is desire; and they are enlightened by grace, which is the Holy Spirit.\n\nHe bowed the heavens and came down. This is what he says in another psalm: He came down like rain upon the fleece (Psalm 71), because he offered himself to us as humble, and hidden in the form of a servant, and concealed. Or otherwise: the heavens, the angels, were bowed down when Gabriel came to Mary, and Christ came down and came into the flesh. Or otherwise: the heavens are the holy apostles, or their imitators. They bowed down from on high—that is, from contemplation—so that they might teach the unlearned and the weak in the Church, out of compassion for their neighbors. Or to the married, as the holy Paul says: Let the husband render the debt to his wife, and the wife likewise to her husband (1 Cor 7). And darkness under his feet. It signifies the invisible substance of God, and the hidden things of his judgments. Or otherwise: And darkness under his feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Caligo: hoc est, profunditas Scripturarum: quam dedit Deus pedibus suis, qui sunt sancti sui: id est, Ecclesiae suae: quia in sensu sanctorum ibi est profunditas Scripturarum, et Christus super illos praesidet.\n\nEt ascendit super Cherubim. Hoc est, super plenitudinem scientiae, Christus ascendit cum corpore suo super omnes angelos, et archangelos. Cherubim, interpretatur, plenitudo scientiae, quae est charilas: quia plenitudo legis est dilectio, hoc est charitas. Christus super hoc ascendit, sicut in Evangelio ipse Dominus dicit: Majorem charitatem nemo habet, quam ut animam suam ponat quis pro amicis suis (Joan. xv). Quod ita Christus fecit, qui animam suam pro amicis dedit. Et volavit, etc. Secundum historiam quod prius est, volavit super pennas ventorum: quia velocior est ventus omnibus creaturis, et Dominus velocior est vento, quia penetrat usque ad fines terrae, et omnia suaviter disponit. Quia ultra ventum ipse est, ideo velocior. Et ad moralem sensum: animam significare voluit vento. Sicut ventus iste invisibilis est, ita et anima. Ventus movet corpus, et(??)anima movet corpus similiter. Sed cur ventum appellavit animam? Hoc est, quia Deus insufflavit in Adam. Non quod corporalis sit Deus Pater: sed tunc insufflavit, quando animam dedit, ut ait, propheta: Tu, Domine, creas omnem flatum (Isai. lvii). Per haec intelligimus omnes animas a Deo esse creatas.","english":"Darkness: that is, the depth of the Scriptures, which God gave to his feet, which are his saints: that is, to his Church: because in the understanding of the saints there is the depth of the Scriptures, and Christ presides over them.\n\nAnd he ascended upon the Cherubim. That is, upon the fullness of knowledge, Christ ascended with his body above all angels and archangels. Cherubim is interpreted as the fullness of knowledge, which is charity: because the fullness of the law is love, that is, charity. Christ ascended upon this, just as in the Gospel the Lord himself says: No one has greater charity than that a man lay down his life for his friends (John 15). This Christ did, who gave his life for his friends. And he flew, etc. According to the historical sense, what comes first: he flew upon the wings of the winds: because the wind is swifter than all creatures, and the Lord is swifter than the wind, because he penetrates even to the ends of the earth, and disposes all things sweetly. Because he himself is beyond the wind, therefore he is swifter. And according to the moral sense: he wished the wind to signify the soul. Just as this wind is invisible, so too is the soul. The wind moves the body, and the soul moves the body similarly. But why did he call the soul wind? That is, because God breathed into Adam. Not that God the Father is corporeal: but he breathed then, when he gave the soul, as the prophet says: You, Lord, create every breath (Isaiah 57). Through these things we understand that all souls were created by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Et volavit: volavit super pennas ventorum: hoc est, virtutes sanctarum animarum, quia Christus velocior est vento, et levior quam anima, et praecelsior angelis et sanctis.\n\nPosuit tenebras latibulum suum, etc. Latibulum seipsum dixit in Scripturis. In circuitu ejus tabernaculum ejus. Christus in Maria quasi sponsus in thalamo, et corpus Mariae quasi tabernaculum. Tenebras dicit: eo quod nobis obscura est Incarnatio, vel Nativitas ejus. Tenebrosa aqua in nubibus aeris. Nubes prophetae sunt: et aqua, doctrina eorum, quia obscurae sunt Scripturae prophetarum. Quia sicut nubes pluviam portant, et terram aridam irrigant, sic et prophetae per eorum doctrinam irrigant corda arida.\n\nPrae fulgure in conspectu ejus nubes transierunt. Fulgura, illuminatio Spiritus sancti. Ipse nubes scilicet prophetae, transierunt in Judaeis ad gentes, Spiritu sancto gubernante. Per fulgura ignis, compunctio cordis intelligitur. Grando, et carbones ignis. In grandine, verbera: in igne, charitatis accensio ostenditur: quibus fidelium corda moventur ad cognoscendum Deum.","english":"And he flew: he flew upon the wings of the winds: that is, the powers of holy souls, because Christ is swifter than the wind, and lighter than the soul, and higher than the angels and the saints.\n\nHe placed darkness as his hiding place, etc. He called himself a hiding place in the Scriptures. His tabernacle is round about him. Christ in Mary is like a bridegroom in the bridal chamber, and Mary's body is like a tabernacle. He calls them darkness: because his Incarnation, or his Nativity, is obscure to us. Dark water in the clouds of the air. The clouds are the prophets: and the water is their teaching, because the Scriptures of the prophets are obscure. For just as clouds carry rain and water the dry earth, so too the prophets by their teaching water dry hearts.\n\nBefore the lightning in his sight the clouds passed away. The lightnings are the illumination of the Holy Spirit. The clouds themselves, namely the prophets, passed over from the Jews to the Gentiles, with the Holy Spirit guiding. Through the lightnings of fire, compunction of heart is understood. Hail, and coals of fire. In the hail, scourges are shown: in the fire, the kindling of charity: by which the hearts of the faithful are moved to know God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Et intonuit de coelo Dominus. Per sanctos suos Intonuit: quasi de coelo per justorum corda evangelizavit. Et Altissimus dedit vocem suam. Per evangelistas malitiam humanam disperdidit. Altissimus vocem suam dedit: hoc est, praedicationem, ut ait propheta: Vox tonitrui tui in rota (Psal. lxxvi), id est, praedicatio eorum in toto mundo.\n\nEt misit sagittas suas, et dissipavit eos. Misit verba sua sancta quasi sagittas, quae pleniter et malis, et bonis praedicant. Bonos remunerat Deus, si faciunt: et malos conterit, si audiunt, et non faciunt. Unde sanctus apostolus ait: Alii quidem sumus odor vitae in vitam, et alii odor mortis in mortem (II Cor. ii). Odor vitae sunt his, qui audiunt et faciunt: et odor mortis sunt his qui audiunt et non faciunt. Quia praedicatores nesciunt qui sunt praedestinati: tamen fiducialiter praedicant. Et fulgura multiplicavit, et conturbavit eos. Fulgura, miracula, atque claritas virtutis suae. Conturbavit illos. Per illa miracula apostolorum compuncti sunt, et illi qui dixerunt ad Petrum: Quid faciemus, viri fratres? Et ille: Poenitentiam, inquit, agite: et baptizetur unusquisque vestrum (Act. ii).","english":"And the Lord thundered from heaven. Through his saints he thundered: as if from heaven, through the hearts of the righteous he proclaimed the gospel. And the Most High gave his voice. Through the evangelists he scattered human malice. The Most High gave his voice: that is, preaching, as the prophet says: The voice of your thunder in the wheel (Ps. 76), that is, their preaching throughout the whole world.\n\nAnd he sent his arrows, and scattered them. He sent his holy words as arrows, which are preached fully to both the evil and the good. God rewards the good, if they do them; and he crushes the evil, if they hear and do not do them. Whence the holy apostle says: We are indeed to some the odor of life unto life, and to others the odor of death unto death (II Cor. 2). They are the odor of life to those who hear and do; and they are the odor of death to those who hear and do not do. Because the preachers do not know who are predestined; nevertheless they preach with confidence. And he multiplied lightnings, and troubled them. Lightnings: miracles, and the brightness of his power. He troubled them. By those miracles of the apostles they were pierced with compunction, even those who said to Peter: What shall we do, men and brothers? And he said: Do penance: and let each one of you be baptized (Acts 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Et apparuerunt fontes aquarum. Fontes apostoli, quasi aquis de uno fonte potati sunt. De uno fonte qui est Christus, satiati fuerunt apostoli, sicut in Evangelio dixit. Qui biberit aquam quam ego dabo ei non sitiet in aeternum (Joan. iv). Et aliter: Fontes aquarum, illi, qui per baptismi sacramentum facti sunt peccatoribus fons aquae vivae salientis in vitam aeternam. Et revelata sunt fundamenta orbis terrae. Prophetae atque apostoli super quos omnium Ecclesiarum fundamenta locantur. Revelata sunt fundamenta orbis terrae, secundum historiam, quando in passione velum templi scissum est desursum usque deorsum, et illa quae in templo erant apparuerunt. Et ad sensum de littera sensus spiritualis, quia quod ibidem latebat in figura, omnibus patuit per mysteria.\n\nAb increpatione tua, Domine, ab inspiratione spiritus irae tuae. Ab increpatione tua, Domine, cum dicers: Nisi vos filius liberaverit, moriemini in peccatis vestris (Joan. viii). Ab inspiratione spiritus irae tuae, promittens in his appropinquare regnum Dei.","english":"And the fountains of waters appeared. The fountains are the apostles, who drank as it were waters from one fountain. From the one fountain which is Christ, the apostles were satisfied, as he said in the Gospel: Whoever drinks of the water that I shall give him shall not thirst forever (John 4). And otherwise: the fountains of waters are those who through the sacrament of baptism have become for sinners a fountain of living water springing up unto eternal life. And the foundations of the earth were revealed. The prophets and apostles, upon whom the foundations of all the churches are laid. The foundations of the earth were revealed, according to the historical sense, when at the passion the veil of the temple was torn from top to bottom, and those things which were in the temple appeared. And according to the sense, from the letter to the spiritual sense, because what lay hidden there in figure was laid open to all through the mysteries.\n\nAt your rebuke, O Lord, at the blast of the spirit of your wrath. At your rebuke, O Lord, when you said: Unless the Son shall have set you free, you shall die in your sins (John 8). At the blast of the spirit of your wrath, promising in these things that the kingdom of God was at hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Misit de summo et accepit me. Vocando me. Et assumpsit me de multitudine aquarum. Adversantium populorum. Vel aliter: Misit de summo, et accepit me, et assumpsit me de multitudine aquarum. Deus Pater misit Filium suum, sicut dictum est: Verbum caro factum est, et habitavit in nobis (Joan. i). Misit sponsus ad sponsam: verum sponsum junxit sponsae: hoc est, carnem in utero virginis Mariae. Assumpsit me de multitudine aquarum: id est, de multitudine populi. Ecclesia collecta est. Aquae multae, populi multi.\n\nEripuit me de inimicis meis fortissimos. Deus Pater eripuit Christum a Judaeis, et Ecclesiam ab haeroticis. Et ab iis qui oderunt me, quia confortati sunt super me. Oderunt Judaei Dominum, et haeretici Ecclesiam. Quia confortati sunt super me, quasi vincere potuissent.\n\nPraevenerunt me. Ut superius diximus, ante vindictam crucis. Et factus est Dominus protector meus. Deus Pater Filium suum protexit, et Filius Ecclesiam suam.","english":"He sent from on high and took me, by calling me. And he took me up from the multitude of waters, that is, from the peoples opposing me. Or otherwise: He sent from on high and took me, and took me up from the multitude of waters. God the Father sent his Son, as it is said: The Word was made flesh, and dwelt among us (John 1). The bridegroom sent for the bride; he joined the true bridegroom to the bride, that is, flesh in the womb of the virgin Mary. He took me up from the multitude of waters, that is, from the multitude of the people. The Church has been gathered together. Many waters, many peoples.\n\nHe delivered me from my most powerful enemies. God the Father delivered Christ from the Jews, and the Church from the heretics. And from those who hated me, because they were strengthened against me. The Jews hated the Lord, and the heretics the Church. Because they were strengthened against me, as though they could have conquered.\n\nThey came before me. As we said above, before the vengeance of the cross. And the Lord became my protector. God the Father protected his Son, and the Son his Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Eduxit me in latitudine. Eduxit Ecclesiam de tribulatione, quasi de angustia: In latitudine: quae est spes futuri, vel remuneratio vitae aeternae. Salvum me fecit, quoniam voluit me. Vox Ecclesiae, qui me voluit, ut exhiberet sibi Ecclesiam. Quoniam voluit me. Voluntate propria, et non ex meo merito me vocavit, dicente Apostolo: Gratia estis salvati per fidem: et hoc non ex vobis (Ephes. ii).\n\nEt retribuet mihi Dominus secundum justitiam meam, et secundum innocentiam manuum mearum retribuet mihi. Quae autem sit justitia, et innocentia manuum ejus: audi quid sequitur: Quia, inquit, custodivi, ut viae Dei custodiantur, et nihil impie de eo cum haereticis sentiatur.\n\nQuia custodivi vias Domini. Id est, sua mandata. Nec impie gessi a Deo meo. Ut ad idolum converterem laudem.\n\nQuoniam omnia judicia ejus in conspectu meo sunt Semper. Quatuor sunt judicia Dei: duo de praesenti, et duo de futuro. In praesenti, prosperitas malorum, et tribulatio sanctorum. In futuro, remuneratio sanctorum, et condemnatio peccatorum. Ecclesia adhaeret Christo, quia Christus non fecit peccatum: nec Inventus est in ore ejus dolus. Et Ecclesia Christo adhaeret, quoniam omnia judicia ejus in conspectu meo sunt semper. Et justitias ejus non repuli a me. Sed amplexus sum eas.","english":"He led me out into a broad place. He led the Church out of tribulation, as if out of narrow straits: into a broad place, which is the hope of what is to come, or the reward of eternal life. He made me safe, because he willed me. The voice of the Church: he who willed me, that he might present to himself the Church. Because he willed me. By his own will, and not by my merit, he called me, as the Apostle says: You are saved by grace through faith: and this not of yourselves (Eph. 2).\n\nAnd the Lord will repay me according to my righteousness, and according to the innocence of my hands he will repay me. But what this righteousness and innocence of his hands is, hear what follows: Because, he says, I have kept, that the ways of God may be kept, and that nothing be thought impiously of him with the heretics.\n\nBecause I have kept the ways of the Lord. That is, his commandments. Nor have I acted impiously against my God. So as to turn praise to an idol.\n\nSince all his judgments are in my sight always. There are four judgments of God: two concerning the present, and two concerning the future. In the present, the prosperity of the wicked and the tribulation of the saints. In the future, the reward of the saints and the condemnation of sinners. The Church clings to Christ, because Christ did not commit sin: nor was guile found in his mouth. And the Church clings to Christ, since all his judgments are in my sight always. And I have not cast his righteousnesses away from me. But I have embraced them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Et ero immaculatus cum eo, et observabo me ab iniquitate mea. Perseverabo in illa innocentia, in qua vocatus sum. Et observabo me ab iniquitate mea: id est, non convertar ad illam iniquitatem ubi prius fui in infidelitate.\n\nEt retribuet mihi Dominus secundum justitiam meam, et secundum puritatem manuum mearum in conspectu oculorum ejus. Per oculos, aspectus divinitalis intelligitur: quia ipse aspicit quidquid operatur homo in mandatis Dei. In retributione beatorum, qui eam per altitudinem spei considero.\n\nCum sancto sanctus eris, cum eo qui a te sanctificatur. Et cum viro innocente, innocens eris, cum eo qui non corruperit vitiis vitam suam.\n\nEt eum electo, electus eris, cum illo quem praescitum scis. Et cum perverso, subverteris, cum haeretico, qui male inlelligendo pervertit divina eloquia: sicut alibi Judaeis ipse Dominus loquitur: Si incesseritis perverse coram me, incedam et ego perversus vobis. Cum sancto sanctus eris. Tu, Christe, sanctus natura es: quem tu sanctificaveris, ab illo cognosceris, quoniam tu sanctus es. Vox prophetae ad Christum: Quem tu innocentem feceris, ab illo cognosceris, quod tu innocens es: quia nulli noces, ideo innocens. Quem tu elegeris, ut sit electus: ab illo cognosceris quod electus es, ut Paulus dixit: Comprehendam autem a quo comprehensus sum (Philipp. iii).","english":"And I will be blameless with him, and I will keep myself from my own iniquity. I will persevere in that innocence in which I was called. And I will keep myself from my own iniquity: that is, I will not turn back to that iniquity in which I was formerly, in my unbelief.\n\nAnd the Lord will repay me according to my righteousness, and according to the purity of my hands in the sight of his eyes. By eyes is understood the gaze of the Godhead, because he himself beholds whatever a man does in the commandments of God. In the recompense of the blessed, which I contemplate through the height of hope.\n\nWith the holy you will be holy, with him who is sanctified by you. And with the innocent man you will be innocent, with him who has not corrupted his life by vices.\n\nAnd with the elect you will be elect, with him whom you know to have been foreknown. And with the perverse you will be perverted, with the heretic who by understanding badly perverts the divine utterances: as elsewhere the Lord himself speaks to the Jews: If you walk perversely before me, I also will walk perversely against you. With the holy you will be holy. You, O Christ, are holy by nature: whom you have sanctified, by him you are acknowledged, since you are holy. The voice of the prophet to Christ: whom you have made innocent, by him you are acknowledged, that you are innocent: because you harm no one, therefore you are innocent. Whom you have chosen, that he may be elect: by him you are acknowledged to be elect, as Paul said: That I may apprehend that for which I was apprehended (Philippians 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Perversi dicuntur, qui de rectitudine declinant ad perversitatem, ut diabolus, et Judas, et haeretici, et omnes superbi. Quoties Deus facit justam vindictam, reprehendunt illum, cum eligit pauperes, et reprobat potentes, cum elegit piscatores, sicut Petrum, et reliquit nobiles. Hoc perversum videtur esse apud perversos, ut propheta ait: Viae Domini rectae (Ose. xiv), sed viae vestrae perversae.\n\nQuoniam tu populum humilem salvum facies, quod superius diximus. Et oculos superborum humiliabis. Quoniam tu populum humilem salvum facies, poenitentiam agentem, et oculos superborum humiliabis: quia elati superbia, poenitentiam agere dedignantur.\n\nQuoniam tu illuminas lucernam meam. Quid est lucerna nisi intellectus animae? Sicut oculi corporis, si de lucerna exteriori non habent lumen, in tenebris non vident: ita et intellectus animae nisi illuminetur ab altero, hoc est a Christo, non videt: sicut in Evangelio dicit: Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum (Joan. i). Domine Deus meus, illumina tenebras meas. Hoc est ignorantiam cordis. Unde scriptum est: Si lumen quod in te est, tenebrae sunt, ipsae tenebrae quantae erunt (Matth. vi)? Et apostolus ait: Fuistis aliquando tenebrae, nunc autem lux in Domino (Ephes. v).","english":"They are called perverse who decline from uprightness into perversity, like the devil, and Judas, and heretics, and all the proud. As often as God executes just vengeance, they find fault with him, when he chooses the poor and rejects the powerful, when he chooses fishermen, such as Peter, and passes over the noble. This seems perverse to the perverse, as the prophet says: The ways of the Lord are straight (Hos. 14), but your ways are perverse.\n\nFor you will save a humble people, which we have said above. And you will bring low the eyes of the proud. For you will save a humble people, one that repents, and you will bring low the eyes of the proud: because those puffed up with pride disdain to repent.\n\nFor you illuminate my lamp. What is the lamp but the understanding of the soul? Just as the eyes of the body, if they have no light from an outward lamp, do not see in darkness, so too the understanding of the soul, unless it is illuminated by another, that is, by Christ, does not see: as it says in the Gospel: He was the true light, which enlightens every man coming into this world (John 1). Lord my God, enlighten my darkness. That is, the ignorance of the heart. Whence it is written: If the light that is in you is darkness, how great will that darkness itself be (Matt. 6)? And the apostle says: You were once darkness, but now you are light in the Lord (Eph. 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Quoniam in te eripiar a tentatione. Vox Ecclesiae. Nisi a Deo eripiar, per me nequaquam possum. Et in Deo transgrediar murum. Murum dicit Ecclesia peccata nostra: quem aedificamus, peccatis peccata augendo. Nisi a Deo destruantur illa peccata, non possumus per nos transire ad Deum.\n\nDeus meus, impolluta via ejus. Impolluta via: hoc est, incarnatio ejus: quia non est ex virili semine, sed de Spiritu sancto conceptus. Et aliter: Fides perfecta Ecclesiae, impolluta via ejus dicitur per quam Deus venit ad nos. Eloquia Domini igne examinata. Eloquia Domini, sua mandata, in hoc Deo sunt placita: non quod ipsa sint examinata ab igne, aut quod fuissent inquinata; sed qui illa acceperit, faciant eum ut aurum mundum, purificatum per ignem. Protector est omnium sperantium in se. Qui in eum credunt. Deus illos protegit, qui sancto timore illum timent.","english":"For in you I shall be delivered from temptation. The voice of the Church. Unless I am delivered by God, I can do nothing by myself. And in God I shall cross over the wall. The Church calls our sins a wall, which we build up, adding sins to sins. Unless those sins are destroyed by God, we cannot by ourselves pass over to God.\n\nMy God, his way is undefiled. The undefiled way: that is, his incarnation, because he was not conceived from a man's seed, but of the Holy Spirit. And otherwise: the perfect faith of the Church is called his undefiled way, by which God comes to us. The words of the Lord are tried by fire. The words of the Lord, his commandments, are pleasing in this God—not that they themselves are tried by fire, or that they had been defiled, but that they make the one who receives them like pure gold, purified through fire. He is the protector of all who hope in him. Those who believe in him. God protects those who fear him with holy fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Quoniam quis Deus praeter Dominum: aut quis Deus praeter Deum nostrum? Hic Trinitas intelligitur. Praeter Dominum, quod dixit, Deus Pater intelligitur. Praeter Deum nostrum: Filius: et tertia persona, id est, Spiritus sanctus: quia Deus Pater, Deus Filius, Deus Spiritus sanctus, unus est Deus.\n\nDeus qui praecinxit me virtute. Per similitudinem, sicut homo praecingit vestimenta sua, ut non noceant pedibus, qui sunt sensus: et manibus, quae sunt opera. Praecinxit: hoc est, ut restringant sinus cupiditatis, ut supra dixi, ne impediantur per cupiditatem. Vel aliter: Deus qui praecinxit me virtute: Spiritus sanctus qui nos armat adversus potestates iniquas, secundum Apostolum: Induite vos arma Dei, et gladium Spiritus sancti, ut possitis resistere diabolo (Ephes. vi). Conticescant nunc haeretici aspicientes hic Trinitatem expressam, et cognoscant Filium quem minorem Patre dicunt, primum a propheta praenuntiatum, non quasi priorem, sed nihil inferiorem. Et posuit immaculatam viam meam. Hoc est, fidem meam, ne ab ea violarer.","english":"For who is God besides the Lord: or who is God besides our God? Here the Trinity is understood. What he said, \"besides the Lord,\" is understood as God the Father. \"Besides our God\": the Son: and the third person, that is, the Holy Spirit: because God the Father, God the Son, God the Holy Spirit, is one God.\n\nGod who has girded me with virtue. By similitude, as a man girds his garments, so that they do not hinder his feet, which are the senses: and his hands, which are works. He has girded: that is, so that the folds of desire may be restrained, as I said above, lest they be hindered by desire. Or otherwise: God who has girded me with virtue: the Holy Spirit who arms us against iniquitous powers, according to the Apostle: Put on the armor of God, and the sword of the Holy Spirit, that you may be able to resist the devil (Eph. 6). Let the heretics now be silent, seeing the Trinity expressed here, and let them acknowledge the Son, whom they say is lesser than the Father, foretold first by the prophet, not as prior, but in no way inferior. And he has set my way immaculate. That is, my faith, lest I be violated from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Qui perfecit pedes meos tamquam cervorum. Sicut cervi calcant pedibus spinas, et transiliunt silvas: ita sancti calcant spinas, id est, peccata; transiliunt silvas, id esi, infidelitatem: et subeunt usque ad Deum, hoc est, usque ad altitudinem charitatis. Qui perfecit pedes meos tamquam cervorum, ad transilienda saeculi hujus impedimenta. Et super excelsa statuit me. Excelsa, sancta Ecclesia est: et Christus super excelsa, et excelsa super excelsa: id est, super sublime Ecclesiae. Super excelsa statuit me, spem meam in coelestibus collocavit.\n\nQui docet manus meas ad praelium. Opera mea adversus diabolum destructorem. Qui docet manus meas ad praelium, ad debellanda facinora. Et posuit ut arcum aereum brachia mea. Arcum aereum: id est, intentio, brachia, fortitudo: hoc est, ut non deficiant bene agere.\n\nDedisti mihi protectionem salutis tuae. Vox Ecclesiae ad Christum. Salutis: quia ipse est salus nostra, ut dicit: Domini est salus. Dedisti mihi protectionem salutis tuae: ne opprimar a malis. Et dextera tua suscepit me. Dextera Patris Christus est. Suscepit me, Ecclesiam per incarnationem. Disciplina tua correxit me in finem. Quem enim diligit Dominus, corripit. Erigimur ergo qui prius corrueramus, cum caesi a Domino fuerimus. Et doctrina tua ipsa me docebit. Necesse est dum sumus hic, sub doctrina esse.","english":"Who made my feet like those of deer. Just as deer tread thorns underfoot and leap over the woods, so the saints tread thorns underfoot, that is, sins; they leap over the woods, that is, unbelief; and they ascend all the way to God, that is, to the height of love. Who made my feet like those of deer, for leaping over the hindrances of this world. And he set me upon the high places. The high places are the holy Church: and Christ is above the high places, and the high places above the high places: that is, above the sublime things of the Church. He set me upon the high places, he placed my hope in heavenly things.\n\nWho teaches my hands for battle. My works against the devil, the destroyer. Who teaches my hands for battle, for warring down crimes. And he made my arms like a bronze bow. A bronze bow: that is, intention; the arms, strength: that is, that they not fail in doing good.\n\nYou gave me the protection of your salvation. The voice of the Church to Christ. Of salvation: because he himself is our salvation, as it says: Salvation is the Lord's. You gave me the protection of your salvation: lest I be oppressed by evils. And your right hand took me up. The right hand of the Father is Christ. He took me up, the Church, through the incarnation. Your discipline corrected me unto the end. For whom the Lord loves, he rebukes. We therefore are raised up who had first fallen, when we have been struck down by the Lord. And your teaching itself will teach me. It is necessary, while we are here, to be under teaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Unde Paulus nit: Omnis, inquit, doctrina in praesenti non videtur esse gaudii, sed moeroris, sed postea in futurum reddit fructum plurimum (Hebr. xii).\n\nDilatasti gressus meos subtus me. Sensus Ecclesiae: sub me, sub potestate Ecclesiae. Dilatasti gressus meos subtus me, in amplitudine charitatis tuae. Et non sunt infirmata vestigia mea. Vestigia, exemplo Ecclesiae, non sunt infirmata a successoribus: quia impressi sequentibus me. Hinc vox Christi po(??)t resurrectionem.\n\nPersequar inimicos meos, et comprehendam illos. Judaeos utique, qui ei injuste inimici sunt facti. Vel aliter: Persequar inimicos meos, affectus carnales. Et comprehendam illos, antequam ego comprehendar ab illis. Et non convertar donec deficient, etc. Non convertar pugnare contra illos: vel non convertar ab hac intentione donec deficiant, sive a malitia, sive a cogitationibus pravis. Affligam illos in multis matis, sicut jam factum tempore legimus Titi. Nec poterunt stare, quia iniqui, et superbi erecti fuerant. Cadent subtus pedes meos, sive ut adorent, sive ut conculcentur.","english":"Hence Paul says: Every discipline, he says, in the present does not seem to be of joy, but of sorrow, but afterward it yields a very great fruit for the future (Hebr. xii).\n\nYou have enlarged my steps under me. The sense of the Church: under me, under the power of the Church. You have enlarged my steps under me, in the breadth of your charity. And my footsteps have not been weakened. The footsteps, by the example of the Church, have not been weakened by successors: because they have been imprinted on those following me. Hence the voice of Christ after the resurrection.\n\nI will pursue my enemies, and I will overtake them. The Jews certainly, who have been made his enemies unjustly. Or otherwise: I will pursue my enemies, the carnal affections. And I will overtake them, before I am overtaken by them. And I will not turn back until they fail, etc. I will not turn back from fighting against them: or I will not turn back from this intention until they fail, whether from malice, or from depraved thoughts. I will afflict them with many evils, as we read was already done in the time of Titus. Nor will they be able to stand, because they were unjust, and the proud had been raised up. They will fall under my feet, whether that they may adore, or that they may be trampled underfoot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Praecinxisti me virtute ad bellum, contra mortem, sive ministros ejus. Praecinxisti me virtute, id est, fortitudine contra diabolum, vel contra ista supradicta vitia. Supplantasti insurgentes in me subtus me, illos qui super caput meum erigebantur.\n\nEt inimicos meos dedisti mihi dorsum. Noluerunt enim convertere faciem suam ad me. Et inimicorum meorum dedisti mihi dorsum. Inimici mei dorsum dant, quando confugiunt, et quando post me vadunt. Et odientes me disperdidisti. Omnes inimicos Ecclesiae: vel ipsa vitia et peccata disperdidit Deus. Et odientes me disperdidisti. Unusquisque enim in malitia sua dispersus est.\n\nClamaverunt, nec erat qui salvos faceret eos: ad Dominum, nec exaudivit eos. Quia indigni erant exauditione ejus. Clamabunt. Qui clamabunt? Impii daemones, et Judaei et haeretici clamabunt in futuro judicio: nec erit qui salvos faciat eos: quia quando clamavit Deus ad illos per prophetas, vel per reliquas Scripturas, audire noluerunt: propterea illi clamabunt, et non erit qui exaudiat eos, ut Salomon ait: Vocavi, et renuistis, extendi manum meam, et non fuit qui aspiceret (Prov. i). Despexistis omne consilium meum, et increpationes meas neglexistis. Propterea et ego in interitu vestro ridebo: cum vobis quod timebatis supervenerit. Subsannabo, cum irruerit super vos repentina calamitas. Tunc invocabitis me, et non exaudiam.","english":"You have girded me with strength for war, against death, or against its ministers. You have girded me with strength, that is, with courage against the devil, or against the aforementioned vices. You have supplanted those rising up against me beneath me, those who were lifting themselves up above my head.\n\nAnd you have given my enemies to me as a back. For they did not wish to turn their face to me. And you have given my enemies to me as a back. My enemies give their back when they flee, and when they go after me. And you have scattered those who hate me. All the enemies of the Church, or the vices and sins themselves, God has scattered. And you have scattered those who hate me. For each one has been scattered in his own malice.\n\nThey cried out, and there was no one who could save them: to the Lord, and he did not hear them. Because they were unworthy of his hearing. They will cry out. Who will cry out? The impious demons, and the Jews and the heretics will cry out in the future judgment: and there will be no one who can save them: because when God cried out to them through the prophets, or through the rest of the Scriptures, they were unwilling to hear: therefore they will cry out, and there will be no one who will hear them, as Solomon says: I called, and you refused, I stretched out my hand, and there was no one who looked (Prov. i). You despised all my counsel, and you neglected my reproofs. Therefore I also will laugh in your destruction: when what you feared has come upon you. I will mock, when sudden calamity has rushed upon you. Then you will call upon me, and I will not hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Et comminuam illos, ut pulverem ante faciem venti. Comminuam illos, id esit illos supradictos affectus carnales pro nihilo deducam. Et comminuam illos, ut pulverem ante faciem venti: quia aridi et sine imbre misericordiae fuerunt projecti, et comminuti sunt in superbia sua, et quasi pulvis campi dispersi. Ut lutum platearum delebo eos, in modum turbidi luti.\n\nEripe me de contradictionibus populi, constitues me in caput gentium. Vox Christi ad Patrem: Eripies me de contradictionibus populi Judaici, utique: quia cum aliqui dicerent, Verax est: illi contrario dicebant, Non; sed seducit turbam. Erue me de illis populis infidelibus qui mihi contradicunt. Tu erue a Judaeis infidelibus, et eorum caput, id est, gentium constitue.\n\nPopulus quem non cognovi servivit mihi. Id est, gentes quae me non cognoverunt neque per fidem, neque per legem, servient mihi. Populus quem non cognovi serviet mihi. Ignorabam enim eum, cum idolis serviret: nunc credens, cognitus ac serviens factus est mihi. In auditu auris obedivit mihi. Obaudierunt mihi auribus, quia non viderunt mirabilia, neque meam praesentiam corporalem. Postea audierunt, et crediderunt. Imbuentibus praedicatoribus accepit Ecclesia aurem spiritualem: qua intelligens custodiat praecepta divina.","english":"And I will crush them like dust before the face of the wind. I will crush them, that is, those aforementioned carnal affections I will bring to nothing. And I will crush them like dust before the face of the wind: because, dry and without the rain of mercy, they were cast out and crushed in their pride, and scattered like the dust of the field. Like the mud of the streets I will blot them out, after the manner of muddy mire.\n\nDeliver me from the contradictions of the people, you will establish me as the head of the nations. The voice of Christ to the Father: You will deliver me from the contradictions of the Jewish people, certainly: because when some said, He is truthful, those on the contrary said, No; rather he deceives the crowd. Rescue me from those unbelieving peoples who contradict me. Do you rescue me from the unbelieving Jews, and establish me as their head, that is, of the nations.\n\nThe people whom I did not know served me. That is, the nations who did not know me either through faith or through the law will serve me. The people whom I did not know will serve me. For I did not know them when they served idols: now believing, they have become known to me and have served me. With the hearing of the ear he obeyed me. They obeyed me with their ears, because they did not see the wonders, nor my bodily presence. Afterwards they heard and believed. With the preachers instructing them, the Church received a spiritual ear: by which, understanding, she may keep the divine commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Filii alieni. Hoc idem et Isaias loquitur: Vae genti peccatrici, filiis alienis, populo pleno peccatis (Is. i). Antiquo vocabulo, Judaei filii Dei appellati sunt: sed alienati, quia filii diaboli effecti sunt. Et idem Judaei, quorum pater diabolus est: Mentiti sunt mihi, quia in veritate non steterunt sicut et pater eorum. Filii alieni inveteraverunt: hoc est, quia novi hominis non receperunt adventum, in veteri homine permanserunt. Et claudicaverunt a semitis suis. Claudicant: quia patrem credunt, et filium non credunt. Unum pedem habent, et alium non habent: inde claudicant in legis littera. Vox ecclesiae.\n\nVivit Dominus. Quem in sepulcro sub signaculorum positione clauserant. Et benedictus Deus meus, a Deo Patre. Vivit Dominus, et benedictus Dominus Deus Meus. Numquid antea non vivebat? Sed hoc pro incarnatione dicit: sicut sanctus Paulus dicit: Qui mortuus est ad tempus ex infirmitate carnis, sed vivit ex virtute Dei. Jam enim non moritur, mors illi ultra non dominabitur (Rom. vi). Et exaltetur Deus salutis meae. Vox Ecclesiae ad Christum: Quia Christus exaltatus est in Ascensione. Vel aliter: Exaltetur Deus salutis meae: In me semper excelsus sit: cujus vocatio salus mea est: ne quidquam de eo vile sentiam.","english":"The sons of strangers. Isaiah also says the same: Woe to the sinful nation, to the sons of strangers, to a people full of sins (Is. 1). By an ancient word, the Jews were called sons of God; but they were estranged, because they were made sons of the devil. And the same Jews, whose father is the devil: They lied to me, because they did not stand in the truth, just as their father also did not. The sons of strangers have grown old: that is, because they did not receive the coming of the new man, they remained in the old man. And they have limped from their paths. They limp: because they believe the Father, and do not believe the Son. They have one foot, and they do not have the other: hence they limp in the letter of the law. The voice of the church.\n\nThe Lord lives. Whom they had shut in the tomb under the placing of seals. And blessed be my God, by God the Father. The Lord lives, and blessed is the Lord my God. Was he not living before? But he says this on account of the incarnation: just as the holy Paul says: Who died for a time from the weakness of the flesh, but lives from the power of God. For he no longer dies, death shall no longer have dominion over him (Rom. 6). And may the God of my salvation be exalted. The voice of the Church to Christ: Because Christ was exalted in the Ascension. Or otherwise: May the God of my salvation be exalted: May he always be exalted in me: whose calling is my salvation: lest I think anything base of him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Deus, qui das vindictam mihi, subvertendo Judaeos: vel ipsum traditorem Judam. Vel aliter: Deus, qui das vindictam mihi. Vox Ecclesiae ad Christum. Dedit Deus potestatem Ecclesiae ligandi et solvendi, et disciplinam faciendi; ut habuit potestatem Petrus et Paulus, per Spiritum Domini: sicut dixit: Ecce dedi vobis potestatem calcare super serpentes, et scorpiones, et super omnem virtutem inimici (Luc. x). Et subdidisti populos sub me, sub potestate Ecclesiae, ad regendum gentes incredulas. Liberator meus Dominus de gentibus iracundis: Christus in passione a Judaeis clamantibus: Crucifige, crucifige eum, et Ecclesia ab haereticis, et anima ab universis vitiis, quae appellavit gentes.\n\nEt ab insurgentibus in me exaltabis me, id est, a persecutoribus. A viro iniquo eripies me, id est, a diabolo, ut dictum est inimicus homo hoc fecit.","english":"O God, who give me vengeance, by overthrowing the Jews: or the traitor Judas himself. Or otherwise: O God, who give me vengeance. The voice of the Church to Christ. God gave the Church power to bind and to loose, and to exercise discipline; as Peter and Paul had power, through the Spirit of the Lord: as he said: Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy (Lk. 10). And you have subdued peoples under me, under the power of the Church, to rule the unbelieving nations. My deliverer, the Lord, from the angry nations: Christ in his passion from the Jews crying out: Crucify, crucify him; and the Church from the heretics, and the soul from all vices, which he called nations.\n\nAnd from those rising up against me you will exalt me, that is, from persecutors. From the unjust man you will deliver me, that is, from the devil, as it is said: an enemy man has done this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Propterea confitebor tibi in populis, Domine. Ecclesia dicit: Laudabo te in credentibus. Psalmum dicam tibi inter gentes: id est, laudabo, et operabor: Propterea confitebor tibi in populis, Domine. Psalmum dicam nomini tuo. Quia ego in his sum; ego confitebor tibi, Pater: et psallam, vox prophetae.\n\nMagnificans salutem regis ipsius, Christi Domini, quod resurrexit. Vel aliter: propheta ad Deum Patrem loquitur: quia sanitatem facit, et salutem per singulos, quia animas attrahit per praedicationem, ut sit salus credentium, qui credunt in salutem regis ipsius. Et faciens misericordiam Christo suo David: Hoc est, unigenito suo. David manu fortis interpretatur, quod est Christus. Et semini ejus usque in finem. Semen ejus, hoc sunt sancti ejus. Facit misericordiam Dominus semper cum sanctis suis sine fine. Et faciens misericordiam Christo suo, David et semini ejus usque in saeculum, ipsi mediatori Jesu Domino, et populo ecclesiastico, qui per verbum ejus credidit. Ipse fortissimus liberator nos ab hoc mundo dignetur eruere, et in fide stabilire per Evangelium, quia ipsi gloria, et imperium cum aeterno Patre, et Spiritu sancto, in cuncta saecula saeculorum. Amen.","english":"Therefore I will confess to you among the peoples, O Lord. The Church says: I will praise you among those who believe. I will sing a psalm to you among the nations: that is, I will praise and I will labor: Therefore I will confess to you among the peoples, O Lord. I will sing a psalm to your name. For I am among these; I will confess to you, Father: and I will sing psalms, the voice of the prophet.\n\nMagnifying the salvation of his own king, Christ the Lord, because he has risen. Or otherwise: the prophet speaks to God the Father: because he brings healing, and salvation through individuals, because he draws souls through preaching, so that there may be salvation for those who believe, who believe unto the salvation of his own king. And showing mercy to his Christ, his David: that is, to his only-begotten. David is interpreted as strong in hand, which is Christ. And to his seed even to the end. His seed, these are his saints. The Lord always shows mercy to his saints without end. And showing mercy to his Christ, David and his seed unto the age, to the mediator himself, Jesus the Lord, and to the ecclesiastical people, who believed through his word. May he himself, the most mighty deliverer, deign to snatch us from this world, and to establish us in faith through the Gospel, because to him be glory and dominion with the eternal Father and the Holy Spirit, throughout all ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"PSALMUS XVIII.\n\nIn finem, psalmus David. Psalmus vocem continet prophetae de Christo loquentis. Iste psalmus in persona Christi cantatur per prophetam, et in persona Ecclesiae.\n\nCoeli enarrant gloriam Dei, etc. Ex creaturis consequenter Creator agnoscitur. Aliter: Coeli enarrant gloriam Dei: Terra non potest enarrare. Secundum historiam coelum et terra cum caeteris creaturis suis gloriam Dei narrant, ut ait Paulus: Per ea quae facta sunt, intellecta conspiciuntur (Rom. i): id est, ab intelligentibus intellecta conspiciuntur. Coelum hoc, est firmamentum. Unde dixit: Et posuit Deus firmamentum inter medium aquarum, id est, coelum (Genes. i). Aliter secundum sensum: Coeli apostoli, et quod est gloria, hoc est, opus: et quod est narrant, hoc est annuntiant: quia praedicant gloriam Dei. Et ut sciamus quia hoc est firmamentum quod et coelum dicit in Genesi: Et appellavit Deus firmamentum coelum. Annuntiant. Unde et Dominus ad discipulos: Omnia quaecumque audivi a Patre meo, annuntiavi vobis (Joan. xv).","english":"PSALM XVIII.\n\nUnto the end, a psalm of David. The psalm contains the voice of the prophet speaking of Christ. This psalm is sung in the person of Christ through the prophet, and in the person of the Church.\n\nThe heavens declare the glory of God, etc. From created things the Creator is consequently known. Otherwise: The heavens declare the glory of God: the earth cannot declare it. According to the history, heaven and earth with their other creatures declare the glory of God, as Paul says: Through the things that are made, being understood, they are seen (Rom. 1): that is, being understood by those who understand, they are seen. This heaven is the firmament. Whence he said: And God placed the firmament in the midst of the waters, that is, heaven (Gen. 1). Otherwise according to the sense: The heavens are the apostles, and what is glory, that is, the work: and what is declare, that is, they announce: because they preach the glory of God. And so that we may know that this is the firmament which is also called heaven in Genesis: And God called the firmament heaven. They announce. Whence also the Lord to the disciples: All things whatsoever I have heard from my Father, I have announced to you (John 15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Dies diei eructat verbum, et nox nocti indicat scientiam. Paria paribus retulit, quod ex ordine temporum ad Dei magis notitiam perveniamus. Dies diei eructat verbum, et nox nocti indicat scientiam. Dies hesternus diem hodiernum annuntiavit, et hodiernus dies crastinum diem. Secundum sensam: dies, Christus. Et aliter, dies, apostoli. Quomodo Christus dies est, sicut dicit: Ego sum lux mundi (Joan. viii): sic et apostoli dies sunt, sicut ait: Vos estis lux mundi (Matth. v). Et unus dies, duodecim horas habet. Unde ipse Dominus in Evangelio dixit: Nonne duodecim horae sunt diei (Joan. xi)? ipsae intelliguntur duodecim apostoli. Nox nocti. Nox Judas; nocti Judaeis: indicat scientiam, id est, quando dixit: Quem osculatus fuero, ipse est, tenete eum (Matth. xxvi). Aliter: Nox, profunditas Scripturarum in prophetis, nuntiat profunditatem veteris Testamenti.","english":"Day utters speech unto day, and night shows knowledge unto night. He has set like against like, in that through the order of times we come the more to the knowledge of God. Day utters speech unto day, and night shows knowledge unto night. The day of yesterday announced the day of today, and today's day announces tomorrow's day. According to the sense: the day is Christ. And otherwise, the day is the apostles. As Christ is the day, as he says: I am the light of the world (John 8): so also the apostles are days, as he says: You are the light of the world (Matt 5). And one day has twelve hours. Whence the Lord himself said in the Gospel: Are there not twelve hours of the day (John 11)? By these are understood the twelve apostles. Night unto night. The night is Judas; unto the night of the Jews: he shows knowledge, that is, when he said: Whomsoever I shall kiss, that is he, hold him fast (Matt 26). Otherwise: the night is the depth of the Scriptures in the prophets, announcing the depth of the Old Testament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":125,"ref":"p125","source":"Non sunt loquelae, neque sermones, quorum non audiantur verba eorum. Non sunt loquelae: ac si dicat, linguae: neque sermons, quia linguae multi sermones sunt. Sive diversitates verborum intelliguntur per sermones: ac si dicat: Non fuerunt ullae locutiones quas apostoli in varietate linguarum non acceperint, et ideo non fuerunt ullae linguae quae sermones apostolorum non audissent: dum dicit: In omnem terram exivit tonus eorum: et in fines orbis terrae verba eorum, hoc est, in omnes insulas, vel fines mundi.\n\nIn omnem terram exivit sonus eorum: et in fines orbis terrae verba eorum, apostolorum scilicet, atque evangeliorum.\n\nIn sole posuit tabernaculum suum. In Hebraeo ita Habet: Soli posuit tabernaculum in eis, id est, in coelis. Deus in sole posuit tabernaculum suum, et ipse tamquam sponsus procedens de thalamo suo. In sole, in utero sanctae Mariae virginis. Maria interpretatur stella maris. Lumen solis magis lucet quam stellarum. Sol justitiae Dominus, ut ait propheta: Orietur vobis sol justitiae (Malach. iv): quod est Christus. Illuminavit sol iste stellam, id est, Mariam, ut esset sicut sol. Ideo posuit tabernaculum suum in sole, quando corpus assumpsit de utero suo. Et ipse tamquam sponsus procedens de thalamo suo. Sponsus, verbum Patris, sponsa caro humana: cum qua de thalamo processit, id est, de utero Virginis.","english":"There are no speeches, nor words, whose voices are not heard. There are no speeches—as if he were saying, tongues—nor words, because tongues have many words. Or the diversities of words are understood through words, as if he were saying: There were no utterances at all which the apostles did not receive in the variety of tongues, and therefore there were no tongues at all which did not hear the words of the apostles, when he says: Their sound went forth into all the earth, and their words to the ends of the world—that is, into all the islands, or the ends of the world.\n\nTheir sound went forth into all the earth, and their words to the ends of the world—of the apostles, that is, and of the gospels.\n\nIn the sun he has set his tabernacle. In the Hebrew it reads thus: He has set his tabernacle in the sun for them, that is, in the heavens. God has set his tabernacle in the sun, and he himself as a bridegroom coming forth from his chamber. In the sun—in the womb of the holy virgin Mary. Maria is interpreted as star of the sea. The light of the sun shines more than that of the stars. The sun of justice is the Lord, as the prophet says: The sun of justice shall rise upon you (Malachi 4)—which is Christ. This sun illumined the star, that is, Mary, so that she might be as the sun. Therefore he set his tabernacle in the sun, when he took a body from her womb. And he himself as a bridegroom coming forth from his chamber. The bridegroom is the Word of the Father, the bride is human flesh, with which he came forth from the chamber—that is, from the womb of the Virgin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Exsultavit ut gigas ad currendam viam. Per solem mystice Christus intelligitur. Exsultavit ut gigas ad currendam viam. Hic gigas pro fortitudine Christi ponitur, eo quod ipse alligavit fortem diabolum, et vasa ejus (quae nos fuimus) diripuit. Ad currendam viam: quia non habuit hic moras. Quomodo? Hic natus venit in passionem, resurrexit et ascendit. A summo coelo egressio ejus, et occursus ejus usque ad summum ejus. A summo coelo, id est, a Patre, quod est principale nomen: non ideo quod major sit Filio secundum divinitatem, sed pro nemine Patris. A summon, id est, ab aeternitate egressus ejus. Et occursus ejus usque ad summum ejus. Occursus ejus, in coaequalitate aeternitatis. Quia ascendit ad coelos, sedet ad dexteram Patris, ubi antea et semper fuit cum ipso. Et non est qui se abscondat a calore ejus. Nullus quippe est, qui non habeat semina intellectus Dei. Nec, est qui se abscondat a calore ejus. Nullus est qui de calore suo non habeat aliquid quod ei non dedisset ex multis divisionibus gratiarum actionum: sicut dixit Paulus: Alii datur sermo sapientiae: alii sermo scientiae (I Cor. xii).","english":"He rejoiced like a giant to run his course. By the sun, Christ is mystically understood. He rejoiced like a giant to run his course. Here the giant is put for the strength of Christ, in that he himself bound the strong devil and plundered his vessels (which we once were). To run his course: because he had no delays here. How? Here he was born, came to his passion, rose again, and ascended. His going forth is from the highest heaven, and his meeting is even to the highest of it. From the highest heaven, that is, from the Father, which is the principal name: not because he is greater than the Son according to divinity, but on account of the name of the Father. From the highest, that is, from eternity, is his going forth. And his meeting is even to the highest of it. His meeting, in the co-equality of eternity. Because he ascended to the heavens, he sits at the right hand of the Father, where before and always he was with him. And there is no one who hides himself from his heat. For there is no one who does not have the seeds of the understanding of God. Nor is there one who hides himself from his heat. There is no one who does not have something from his heat which he would not have given him from the many divisions of thanksgivings: as Paul said: To one is given the word of wisdom: to another the word of knowledge (1 Cor 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Lex Domini irreprehensibilis. Lex ipse est Christus, qui non venit legem solvere, sed adimplere (Matth. v). Irreprehensibilis: quia non habuit peccatum. Lex Domini immaculata. Qui per creaturas Deum ante Laudaverat: nunc cum per donationem legis incipit praedicare. Convertens animas, de captivitate in libertatem. Testimonium Domini fidele. Quale testimonium? nisi quia dixit: Discite a me, quia mitis sum et humilis corde, et invenietis requiem animabus vestris (Matth. xi)? Fidele, quia non mentitur. Sapientiam praestans parvulis, parvulis non sensu, sed humilitate. Unde scriptum est: Quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis (Matth. x).\n\nJustitiae Domini rectae, laetificantes corda. Justitiae, id est, judicia: Rectae: quia recte judicat Deus, et a rectis recta habentur. Laetificantes corda, animas sanctorum. Praeceptum Domini lucidum, novum testamentum. Illuminans oculos, hoc est, oculos cordis.","english":"The law of the Lord is blameless. The law is Christ himself, who did not come to abolish the law but to fulfill it (Matthew 5). Blameless: because he had no sin. The law of the Lord is spotless. He who had previously praised God through created things now begins to preach through the gift of the law. Converting souls, from captivity into freedom. The testimony of the Lord is faithful. What testimony? Is it not that he said: Learn from me, for I am gentle and humble of heart, and you will find rest for your souls (Matthew 11)? Faithful, because he does not lie. Giving wisdom to little ones—little ones not in understanding, but in humility. Whence it is written: Because you have hidden these things from the wise and prudent, and revealed them to little ones (Matthew 10).\n\nThe judgments of the Lord are right, rejoicing the heart. Judgments, that is, his decrees: Right, because God judges rightly, and by the righteous are they held to be right. Rejoicing the heart, the souls of the saints. The commandment of the Lord is radiant, the new testament. Enlightening the eyes, that is, the eyes of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Timor Domini sanctus permanet in saeculum saeculi. Timor cum charitate: Unde dixit: Perfecta charitas foras mittit timorem (I Joan. iv). Timeat non timore gehennae, aut timore poenae, sed timore sancto: sic timeat, ut quem amat non perdat per negligentiam. Judicia Domini vera justificata in semetipsa, non ab alio, sed a semetipsis. Neminem enim fallit Deus.\n\nDesiderabilia super aurum et lapidem pretiosum Multum, super omnes thesauros mundiales dilecta. Et dulciora super mel et favum, quia nullum metallum pretiosum judiciis aut sapientiae Dei comparari potest: neque aurum aut lapis pretiosus, neque quod ad ornamentum et vestitum pertinet: neque mel unde pascitur. His duabus rebus homo vestitur et pascitur: ut Paulus: Habentes victum et vestitum, his contenti simus (I Tim. iii). Si fueris lapis pretiosus et probatus sicut aurum, mereberis intelligere judicia et sapientiam Dei.","english":"The fear of the Lord is holy, enduring forever and ever. Fear together with love: whence he said, Perfect love casts out fear (1 John 4). Let him fear not with the fear of hell, or the fear of punishment, but with holy fear: let him so fear as not to lose through negligence the one whom he loves. The judgments of the Lord are true, justified in themselves, not by another, but by themselves. For God deceives no one.\n\nDesirable above gold and the precious stone Much, beloved above all worldly treasures. And sweeter above honey and the honeycomb, because no precious metal can be compared to the judgments or wisdom of God: neither gold nor precious stone, nor what pertains to ornament and clothing: nor honey from which one is fed. By these two things man is clothed and fed: as Paul says: Having food and clothing, let us be content with these (1 Timothy 3). If you shall have been a precious stone and proven like gold, you will deserve to understand the judgments and wisdom of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Etenim servus tuus custodit ea, in custodiendis illis retributio multa. Propter quid custodit ea: nisi, in custodiendis illis retributio multa? Si custodieritis, inquit Dominus, praecepta mea, manebitis in dilectione mea (Joan. xv). Quae major retributio quam ut quis diligatur a Deo?\n\nDelicta quis intelligit? Qui in delictis est, id est, in peccatis, judicia Dei non intelligit, neque sua peccata: quam diu est in delictis. Delicta quis intelligit? Tertia laudis divisio, qua docet impossibile legis, quo per praevaricationem legis peccatum magis apparuerat in mundo, Evangelii gratia fuisse completum: neque posse quemquam a cogitationum sordibus liberari: nisi per adventum Spiritus sancti. Delicta quis inlelligit, nisi scrutator cordium Deus, qui et potest ea dimittere? Ab occultis meis munda me: et ab alienis parce servo tuo. Ab occultis, id est, praeteritis peccatis, et ab alienis, hoc est, quae futura sunt, et adhuc ad me non venerunt. Vel aliter: Ab occultis, id est, omnibus quae in me sunt, et ab alienis, peccatis: quia diabolus habuit in occulto superbiam, et projectus est: postea alienus erat ab Adam, antequam ipse Adam peccasset. Sed postquam consensit ei, superbia et voluntate conjuncti sunt, et de uno peccato fecit sibi duo judicia diabolus, ut dupliciter judicaretur, quia et se et alium occidit.","english":"For truly your servant keeps them; in keeping them there is great reward. For what reason does he keep them, except that in keeping them there is great reward? If you keep, says the Lord, my commandments, you will remain in my love (John 15). And what greater reward is there than that one be loved by God?\n\nWho understands his offenses? He who is in offenses, that is, in sins, does not understand the judgments of God, nor his own sins, as long as he is in offenses. Who understands his offenses? This is the third division of praise, by which he teaches that what was impossible under the law—whereby, through transgression of the law, sin had appeared more in the world—was fulfilled by the grace of the Gospel, and that no one can be freed from the filth of his thoughts except through the coming of the Holy Spirit. Who understands his offenses, except God, the searcher of hearts, who also can forgive them? Cleanse me from my hidden sins, and spare your servant from those of others. From hidden sins, that is, from past sins; and from those of others, that is, those which are to come and have not yet come to me. Or otherwise: from hidden sins, that is, from all that are in me; and from those of others, that is, from sins—because the devil held pride in secret and was cast down; afterward he was a stranger to Adam, before Adam himself had sinned. But after he consented to him, they were joined in pride and will, and from one sin the devil made for himself two judgments, so that he might be judged doubly, because he killed both himself and another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Si mei non fuerint dominati, tunc immaculatus ero. Si ista peccata non fuerint mihi dominata, tunc ero immaculatus. Et emundabor a delicto maximo, id est, a superbia; quia superbia initium est omnis peccati.\n\nEt erunt ut complaceant eloquia oris mei. Tunc tibi placebunt eloquia mea. Et meditatio cordis mei in conspectu tuo semper, id est, de recordatione humilitatis.\n\nDomine, adjutor meus et redemptor meus. Adjutor in tribulatione et in necessitatibus. Et redemptor meus: quia tu me redemisti sanguine tuo pretioso. Tu es adjutor humani generis: cum nos ad te accedere facis. Tu es redemptor: quia nos tua passione ac resurrectione ab interitu redemisti, qui nos jugiter in lege tua gradientes custodire digneris: quia tibi est cum aeterno Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.\n\nPSALMUS XIX.\n\nIn finem, psalmus David. Istum psalmum propheta in persona Ecclesiae canit de Christo. Praevidebat propheta Christum ad redemptionem nostram venire in carne, et pro inimicis orare. Inde dixit: Exaudiat.","english":"If they have not had dominion over me, then I will be immaculate. If those sins have not had dominion over me, then I will be immaculate. And I will be cleansed from the greatest offense, that is, from pride; because pride is the beginning of every sin.\n\nAnd they will be as to please, the words of my mouth. Then my words will please you. And the meditation of my heart in your sight always, that is, from the remembrance of humility.\n\nO Lord, my helper and my redeemer. Helper in tribulation and in necessities. And my redeemer: because you have redeemed me with your precious blood. You are the helper of the human race: when you make us draw near to you. You are the redeemer: because by your passion and resurrection you have redeemed us from destruction, you who deign to keep us continually walking in your law: because to you, with the eternal Father and the Holy Spirit, be honor and glory forever and ever. Amen.\n\nPSALM XIX.\n\nUnto the end, a psalm of David. The prophet sings this psalm in the person of the Church concerning Christ. The prophet foresaw that Christ would come in the flesh for our redemption, and would pray for his enemies. Hence he said: May he hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Exaudiat te Dominus in die tribulationis. In die tribulationis, pro parte carnis dixit. Quidam hunc psalmum dictum putant ex voce populi ad Christum loquenis, ut ad regem pariter et sacerdotem.\n\nMittat tibi auxilium de sancto. Qui formam servi acceperat, recte ei quasi homini imprecatur auxilium. Mittat tibi auxilium de sancto: hoc est, de semetipso, quia illa divinitas in ipso corpore erat. Et de Sion suscipiat te: Hoc est, de Ecclesia ipsa Sion, quae et Ecclesia, et ipse est in Ecclesia.\n\nMemor sit Dominus omnis sacrificii tui. Hoc est, ut redimat per passionem suam. Quia Christus ipse est rex, et sacerdos, et hostia: quia semetipsum obtulit in passione, quia pro nobis sanguinem suum dedit. Holocaustum tuum pingue fiat, id est, acceptabile sit Deo. Holocaustum est totum combustum: quia Christus cum corpore et anima ascendit in crucem. Omnes victimae tuae, sacrificium Christi est, sive quod ei omnes offerimus deprecando: sive quod pro omnibus suum ipse sanguinem fudit. Et est sensus: Ne patiaris quemquam perire, cum pro omnibus mortuus sis, et omnem voluntatem tuam impleat Pater. Unde ait: Volo ut quomodo ego et tu unum sumus, sic et isti in nobis unum sint. (Joan. xvii).","english":"May the Lord hear you in the day of tribulation. In the day of tribulation, he spoke on the part of the flesh. Some think this psalm was spoken from the voice of the people speaking to Christ, as to both king and priest.\n\nMay he send you help from the holy one. To him who had taken the form of a servant, rightly, as to a man, he prays for help. May he send you help from the holy one: that is, from himself, because that divinity was in his very body. And from Sion may he receive you: that is, from the Church itself, Sion, which is both the Church, and he himself is in the Church.\n\nMay the Lord be mindful of all your sacrifice. That is, that he may redeem through his passion. Because Christ himself is king, and priest, and victim: because he offered himself in his passion, because he gave his blood for us. May your holocaust be made fat, that is, may it be acceptable to God. A holocaust is wholly burned: because Christ ascended to the cross with body and soul. All your victims, the sacrifice of Christ is, whether what we all offer to him in prayer: or what he himself poured out his blood for all. And the sense is: Do not suffer anyone to perish, since you have died for all, and may the Father fulfill all your will. Whence he says: I will that just as I and you are one, so also these may be one in us. (John xvii).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Tribuat tibi Dominus secundum cor tuum, id est, sive pro humanitate carnis Christi, sive pro corpore suo, hoc est, Ecclesia, ut exaudiatur optat. Et omne consilium tuum confirmet: id est, consilium Trinitatis.\n\nLaetabimur in salutari tuo. Vox Ecclesiae: in salutem quam dedisti patiendo. Et in nomine Domini Dei nostri magnificabimur: Non in nobis, sed in illo, quia in Ecclesia in tuo sumus nomine congregati.\n\nImpleat Dominus omnes petitiones tuas. Usque huc de passione dixit, modo de resurrectione, et ascensione, et remuneratione. Duae sunt petitiones Christi cum dicit: Exaudiat te Dominus, et impicat omnes petitiones tuas. Quando dixit Christus ad Patrem: Clarifica me, Pater, apud temetipsum claritate, quam habui priusquam mundus fieret (Joan. xvii). Et alibi: Pater sancte, serva eos in nomine tuo quos dedisti mihi, ut quomodo nos unum sumus, sic et illi unum sint (Ibidem). Nunc cognovi, quoniam salvum fecit Dominus Christum suum. Nunc dicit propheta ad tempus quando accepit Spiritum sanctum. Tunc cognovit, quod salvaret Deus Pater Filium suum.","english":"May the Lord grant you according to your heart—that is, whether on behalf of the humanity of Christ's flesh, or on behalf of His body, which is the Church—he desires that he be heard. And may He confirm all your counsel—that is, the counsel of the Trinity.\n\nWe shall rejoice in your salvation. The voice of the Church: in the salvation which you gave by suffering. And in the name of the Lord our God we shall be magnified: not in ourselves, but in Him, because in the Church we are gathered together in your name.\n\nMay the Lord fulfill all your petitions. Up to this point he has spoken of the passion; now of the resurrection, the ascension, and the reward. There are two petitions of Christ when he says: May the Lord hear you, and may He fulfill all your petitions. When Christ said to the Father: Glorify me, Father, with yourself, with the glory which I had before the world was made (John 17). And elsewhere: Holy Father, keep them in your name whom you have given me, that just as we are one, so they also may be one (Ibid.). Now I have known that the Lord has saved His Christ. Now the prophet speaks with reference to the time when he received the Holy Spirit. Then he knew that God the Father would save His Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Et exaudiet illum de coelo sancto suo: id est, de semetipso et de sancta Ecclesia. In potentatibus salus dexterae ejus. Potentatibus sanctae Ecclesiae: quibus salus facta est per Christum qui est dextera ejus, id est Dei Patris, quia habet Ecclesia ligandi et solvendi potestatem, et disciplinam faciendi. Et Dominus: Ecce dedi vobis potestatem calcare super serpentes, et virtutes omnes inimici (Luc. x). Unde Paulus dicit: Quid vultis? In virga veniam ad ros, an in charitate (I Cor. iv)? In potentatibus salus dexterae ejus. In illa potentia qua vietor ab inferis resurrexit.\n\nHi in curribus, et hi in equis. Currus et equus semper in Egyptiis arguuntur. Alii credant idolis atque daemoniis; nos confidamus in Christo. Vel aliter: Hi in curribus, et hi in equis. Per currus, voluptas mundi, sive mundanorum omnium cupiditas designatur; quia quasi rotae, quae instabiles sunt, sic ipsi in mente huc illucque discurrunt. Per equos, superbi, et ipsi sunt cupidi. Nos autem in nomine Domini Dei nostri invocabimus: non in his supra dictis, sed in nomine Domini.","english":"And he will hear him from his holy heaven—that is, from himself and from the holy Church. In the powers is salvation of his right hand. In the powers of the holy Church, through which salvation was made by Christ, who is his right hand—that is, of God the Father—because the Church has the power of binding and loosing, and of exercising discipline. And the Lord says: Behold, I have given you power to tread upon serpents and all the powers of the enemy (Luke 10). Whence Paul says: What do you want? Shall I come to you with a rod, or in love (1 Cor 4)? In the powers is salvation of his right hand. In that power by which the victor rose again from the dead.\n\nThese in chariots, and these in horses. Chariots and horse are always censured among the Egyptians. Let others believe in idols and demons; let us trust in Christ. Or otherwise: These in chariots, and these in horses. By chariots, the pleasure of the world, or the desire of all worldly things, is designated; because like wheels, which are unstable, so they themselves run about in the mind hither and thither. By horses, the proud, and they themselves are also covetous. But we will call upon the name of the Lord our God: not in those things mentioned above, but in the name of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Ipsi obligati sunt, et ceciderunt: qui vitiorum funibus ligati sunt et in superiora non valent ascendere, sed cadent ut illud: Et abierunt retrorsum, et ceciderunt (Joan. xviii). Nos vero resurreximus et erecti sumus. Resurreximus ab infidelitate: erecti sumus per fidem: quia tortuosi fuimus in peccatis.\n\nDomine, salvum fac regem: et exaudi nos in die qua invocaverimus te. Salvum fac regem: hoc est, Christum, pro parte carnis. Et exaudi nos. Rogat Ecclesia ut exaudiatur tempore opportuno. Domine, salvum fac regem, et, exaudi nos in die qua invocaverimus te. In Hebraeo ita scriptum est: Domine, salvum fac regem: qui exaudiat nos in quacumque die invocaverimus te.\n\nPSALMUS XX.\n\nDomine, in fortitudine tua laetabitur rex. Iste est rex, cui et in superiori psalmo secundum formam servi oratur salus. Christus rex regum, et Dominus dominantium. Et super salutari tuo exsultabit vehementer: id est in eo quod salvasti homines: Filius tuus qui Salvator est, exsultabit.","english":"They themselves are bound and have fallen: those who are bound by the ropes of vices and cannot ascend to higher things, but fall, as it is said: And they went backward, and fell (John 18). But we have risen and been lifted up. We have risen from unbelief; we have been lifted up through faith, because we were crooked in sins.\n\nLord, save the king: and hear us in the day when we call upon you. Save the king: that is, Christ, in the part of the flesh. And hear us. The Church prays that she may be heard in the opportune time. Lord, save the king, and hear us in the day when we call upon you. In the Hebrew it is written thus: Lord, save the king: who may hear us on whatever day we call upon you.\n\nPSALM XX.\n\nLord, in your strength the king shall rejoice. This is the king for whom also in the previous psalm, according to the form of a servant, salvation is prayed. Christ, king of kings and Lord of lords. And he shall exult exceedingly over your salvation: that is, in this, that you have saved men: your Son, who is the Savior, shall exult.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Desiderium cordis ejus dedisti ei: et voluntate labiorum ejus non fraudasti eum. Jam quippe non sumus servi, sed amici. Quod petivit, expletum est Quomodo ipse et Pater unum sunt, sic et nos in ipso unum sumus. Vel aliter: Desiderium animae ejus tribuisti ei. Desideravit Filius Dei ut veniret genus humanum redimere. Unde dixit: Desiderio desideravi hoc pascha manducare vobiscum, antequam moriar (Luc. xxii). Et voluntate labiorum ejus non fraudasti Eum. Et hoc est quando Dominus dixit: Pacem meam do vobis: pacem meam relinquo vobis (Joan. xiv).\n\nQuoniam praevenisti eum in benedictionibus dulcedinis. Hoc est a longe, quando Melchisedec benedixit Abrabam (Genes. xiv). Et deinde quotquot benedictiones in patriarchis usque ad adventum Christi fuerunt, Christus in ipsis benedictus est. Quoniam praevenisti eum: hoc est ante praevenit eum in benedictionibus dulcedinis, quam a Judaeis fel porrectum gustasset: quia antea eum istae benedictiones venerunt. Gustavit et noluit bibere (Matth. xxvii) Gustavit, quia de morte nostra suscepit. Noluit bibere: quia die tertia resurrexit. Noluit bibere: boc est, non permansit in morte. Posuisti super caput ejus coronam de lapide pretioso. Corona Dei: Ecclesia ex variis gentibus congregatio est. De qua Paulus sub persona credentium ait: Gaudium et corona mea (Philipp. iv).","english":"You have given him the desire of his heart, and you have not deprived him of the will of his lips. For now we are no longer servants, but friends. What he asked for has been fulfilled. Just as he and the Father are one, so we too are one in him. Or otherwise: You have granted him the desire of his soul. The Son of God desired that the human race come to be redeemed. Hence he said: With desire I have desired to eat this passover with you before I die (Luke 22). And you have not deprived him of the will of his lips. And this is when the Lord said: My peace I give you, my peace I leave you (John 14).\n\nFor you have gone before him in the blessings of sweetness. This is from afar, when Melchisedec blessed Abraham (Genesis 14). And thereafter, as many blessings as there were in the patriarchs up to the coming of Christ, Christ was blessed in them. For you have gone before him: that is, he went before him in the blessings of sweetness before he tasted the gall offered by the Jews, because these blessings came to him beforehand. He tasted and would not drink (Matthew 27). He tasted, because he took on our death. He would not drink, because on the third day he rose again. He would not drink: that is, he did not remain in death. You have placed on his head a crown of precious stone. The crown of God: the Church is the congregation gathered from various nations. Of her Paul, in the person of the believers, says: My joy and my crown (Philippians 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Vitam petiit, et dedisti ei. Ut homo mortuus est, ut homo resurrexit: Deus quippe vitam postulare non potuit. Longitudinem dierum in saeculum saeculi. Impia synagoga conticeat. Quis hominum vivit in saeculum, et in saeculum saeculi? David et Salomon non amplius quam quadragenis annis regnaverunt.\n\nMagna est gloria ejus in salutari tuo. Impletum est quod ipse in Evangelio postulavit: Pater, glorifica me apud temetipsum (Joan. xiii, xvii). Magna est gloria ejus in salutari tuo: ac si dicat: Magna est gloria ejus: magnum est hominem assumptum esse ad dexteram Dei Patris. Gloriam et magnum decorem impones super Eum; gloriam resurrectionis; decorum, quando in monte resplenduit facies ejus sicut sol, et vestimenta ejus facta sunt alba sicut nix (Matt. xvii).\n\nQuoniam dabis ei benedictionem in saeculum saeculi: quia omnis creatura benedicit eum. Laetificabis eum in gaudio cum vultu tuo: hoc est, erit tecum semper in coelis. Laetificabis eum in gaudio cum vultu tuo. Tunc laetificabis Filium in gaudio, cum adunata fuerit illa multitudo sanctorum, et numerus restitutus ei. Gaudebit Christus pro acquiritis, pro quibus passus est.","english":"He asked for life, and you gave it to him. As a man he died, as a man he rose again; for God could not ask for life. Length of days for ever and ever. Let the impious synagogue fall silent. Which of men lives for ever, and for ever and ever? David and Solomon reigned no more than forty years.\n\nGreat is his glory in your salvation. What he himself asked in the Gospel has been fulfilled: Father, glorify me with yourself (John 13, 17). Great is his glory in your salvation: as if he were saying, Great is his glory: it is a great thing that man has been taken up to the right hand of God the Father. Glory and great beauty you will place upon him; the glory of the resurrection; the beauty, when on the mountain his face shone like the sun, and his garments became white as snow (Matt 17).\n\nFor you will give him a blessing for ever and ever: because every creature blesses him. You will make him glad with joy with your countenance: that is, he will be with you always in the heavens. You will make him glad with joy with your countenance. Then you will make the Son glad with joy, when that multitude of the saints has been gathered together, and the number restored to him. Christ will rejoice for those he has gained, for whom he suffered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Quoniam rex sperat in Domino: secundum corporis dispensationem: vel homo assumptus in divinitate. Et in misericordia Altissimi non commovebitur. Nec humanitas Filii, nec Ecclesia primitiva, in finem commovebitur. Usque huc, propheta locutus est in persona Ecclesiae ad Deum Patrem de humanitate Christi: modo loquitur ad divinitatem. Unde dixit:\n\nInveniatur manus tua omnibus inimicis tuis. Inveniant inimici tui potestatem tuam, ut revertantur in bonum. Inveniat potestas Dei illos qui in humilitate noluerunt Christum credere: inveniant illos in vindicta. Dextera tua inveniat omnes qui te oderunt. Odientes se, nimia clementia Dei vult converti, cum etiam inimicos suos invenire desiderat.\n\nPones eos ut clibanum ignis in tempore vultus tui: in bonam partem, ut comburantur illorum peccata. Sicut clibanus intrinsecus ardet, sic illorum conscientia intrinsecus ardebit, eo quod bona non fecerunt. Domine, in ira conturbabis eos. Et hic clementia Dei non punit, sed turbat, ut ad poenitentiam convertantur. Devorabit eos ignis. a Spiritu sancto illorum peccata. Devorabit ignis in tempore vultus Dei, cum venerit judicare mundum.","english":"For as king he hopes in the Lord: according to the dispensation of the body, or the man assumed into the Godhead. And in the mercy of the Most High he shall not be moved. Neither the humanity of the Son nor the early Church shall be moved to the end. Up to this point the prophet has spoken in the person of the Church to God the Father concerning the humanity of Christ; now he speaks to the Godhead. Hence he said:\n\nLet your hand be found against all your enemies. Let your enemies find your power, that they may be turned to good. Let the power of God find those who in their lowliness refused to believe in Christ; let it find them in vengeance. Let your right hand find all who hate you. Those who hate themselves he wishes to be converted by the abundant clemency of God, since he even desires to find his own enemies.\n\nYou shall set them as a furnace of fire in the time of your countenance: in a good sense, that their sins may be burned up. As a furnace burns within, so their conscience shall burn within, because they did not do good. Lord, in your anger you shall trouble them. And here the clemency of God does not punish but troubles, that they may be converted to repentance. Fire shall devour them, by the Holy Spirit their sins. Fire shall devour in the time of the countenance of God, when he comes to judge the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Fructum eorum de terra perdes: id est, ipsos perdes, vel opera ipsorum de sancta Ecclesia. Et comedet eos ignis. Iste ignis est de quo Dominus in Evangelio ait: Ignem veni mittere in terram, et quid volo nisi ut ardeat (Luc. xii)? De hoc igne et duo quibus in itinere Scripturas Salvator aperuit, dicebant: Nonne cor nostrum ardens erat in via, cum aperiret nobis Scripturas (Ibid. xxiv)? Et semen eorum a filiis hominum. Semen, id est, filios qui generati sunt in mala doctrina. A filiis hominum: id est, a consortio bonorum perdes illos.\n\nQuoniam declinaverunt in te mala. Judaei quod super se per justam vindiciam recipere debuerant, in Christum declinaverunt, quando dixerunt, quod dignus erat morte, et expedit ut unus moriatur quam ut tota gens pereat (Joan. xi). Cogitaverunt consilium quod non potuerunt stabilire: quando dixerunt ad Pilatum: Domine, recordati simus, quod seductor ille dixit adhuc vivens, post diem tertium resurgam. Jube ergo custodiri sepulcrum usque ad diem tertium. At ille: Habetis custodiam: ite, custodite sicut scitis. Et postea posuerunt sigilla, sed mortui tenere viventem non potuerunt (Matt. xxvii). Resurrexit, quod illi nec voluerunt, nec crediderunt. Tunc non potuerunt stabilire consilium quod cogitaverunt.","english":"You shall destroy their fruit from the earth: that is, you shall destroy them, or their works, from the holy Church. And fire shall devour them. This is the fire of which the Lord says in the Gospel: I came to cast fire upon the earth, and what do I will but that it burn (Luke 12)? Of this fire also the two to whom the Savior opened the Scriptures on the way were saying: Was not our heart burning within us on the road, when he opened the Scriptures to us (Ibid. 24)? And their seed from the sons of men. Seed, that is, the sons who were begotten in evil doctrine. From the sons of men: that is, from the fellowship of the good you shall destroy them.\n\nBecause they have turned aside evils upon you. The Jews turned aside upon Christ what they ought by just vengeance to receive upon themselves, when they said that he was worthy of death, and it is expedient that one man die rather than that the whole people perish (John 11). They thought out a plan which they could not establish: when they said to Pilate: Lord, we have remembered that that deceiver said while still alive, After the third day I shall rise again. Command therefore that the tomb be guarded until the third day. But he said: You have a guard: go, guard it as you know how. And afterward they set seals, but the dead could not hold the living (Matt. 27). He rose again, which they neither willed nor believed. Then they could not establish the plan which they had thought out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Quoniam pones eos dorsum. Duobus modis. Dorsum, quia semper terrena desiderant: aliter, dorsum, ut retro cadant, aut quando respiciunt retro. In reliquiis tuis praeparabis vultum eorum. Pro reliquiis, in Hebraeo in bonis habet. Sensus itaque iste contexitur: Ad similitudinem sanctorum quos tibi de omni orbe servasti, etiam eos qui tormentis purgati sunt, esse facias, ut juxta vultum sanctorum, vultus quoque esse incipiunt peccatorum: hoc est, ut tales sint qui peccatores fuerunt, quales et hi qui sancti sunt. Vel aliter: In reliquiis tuis praeparabis vultum eorum: id est, prophetas, quos patres eorum occiderunt. Reliquiae eorum, filii Judaeorum qui occiderunt caput prophetarum: ut illa vindicia quae coepit a prophetis, veniat super illos qui Dominum occiderunt. Aliter: In reliquiis tuis praeparabis vultum illorum: hoc per Eliam et Enoch credituri sunt in finem. Praeparabis vultum illorum: ad te credentium, ut illud: Ut convertat corda patrum in filios (Luc. i).","english":"For you shall set them as a back. This is understood in two ways. A back, because they always desire earthly things; or otherwise, a back, so that they fall backward, or when they look backward. In your remnants you shall prepare their face. Instead of remnants, the Hebrew has in good things. And so this sense is woven together: After the likeness of the saints whom you have preserved for yourself from the whole world, make those also who have been purified by torments to be such that, according to the face of the saints, the face of sinners also begins to be such: that is, that those who were sinners may be such as these who are saints. Or otherwise: In your remnants you shall prepare their face: that is, the prophets, whom their fathers killed. Their remnants are the sons of the Jews who killed the head of the prophets: so that that vengeance which began with the prophets may come upon those who killed the Lord. Otherwise: In your remnants you shall prepare their face: this they will believe at the end through Elijah and Enoch. You shall prepare their face: of those who believe in you, as that: To turn the hearts of the fathers to the sons (Luke 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Exaltare, Domine, in virtute tua. Vox Ecclesiae. Exaltare in virtute tua: id est, demonstra tuam potestatem et majestatem, quia prius venisti in humilitate, sed modo veni in majestate. Cantabimus et psallemus virtutes tuas, Domine. Cantabimus in corde: psallemus in opere: virtutes tuas annuntiamus.\n\nPSALMUS XXI.\n\nIn finem, pro assumptione matutina, psalmus David. Matutina assumptio resurrectionis Dominicae et ascensionis ad Patrem significat sacramentum. Hanc inscriptionem Hebraei aliter habent: Pro cervo matutino, et interpretatione perversa putant de a Esther totum vigesimum primum psalmum esse compositum, quod videlicet ipsius periculo et intercessione apud regem sit de periculo Israeliticus populus liberatus. Sed nos cervum qui interficiat serpentes, et venena consumat, nullum alium nisi Christum intelligimus, sicut totius psalmi contextus ostendit.","english":"Be exalted, O Lord, in your strength. The voice of the Church. Be exalted in your strength: that is, show forth your power and majesty, because formerly you came in humility, but now come in majesty. We will sing and chant your mighty acts, O Lord. We will sing with the heart, chant with the deed: we proclaim your mighty acts.\n\nPSALM XXI.\n\nUnto the end, for the morning assumption, a psalm of David. The morning assumption signifies the sacrament of the Lord's resurrection and ascension to the Father. The Hebrews have this inscription otherwise: For the morning deer, and by a perverse interpretation they think that the whole twenty-first psalm was composed concerning Esther, namely that by her peril and intercession with the king the people of Israel were freed from danger. But we understand no other deer than Christ, who kills the serpents and consumes the poisons, as the context of the whole psalm shows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Deus Deus meus, respice in me, quare me dereliquisti? Hoc versiculo Dominus in cruce pendens usus Est. Ex quo animadvertimus totum psalmum a Domino in cruce posito decantari. Quod autem habet in medio, intende mihi, in Hebraeis codicibus non habetur, et appositum vox Domini declarat, quae etiam illud in Evangelio praetermisit: ac si dicat: Quare me dereliquisti? Hic humanitas loquitur quomodo derelicta fuit in Adam, quando praeceptum transgressus est. Vel in passione derelictus Christus pro parte carnis. Longe a salute mea verba delictorum meorum. Longe: hic divinitas loquitur. Verba delictorum meorum: quia nostra peccata sua reputat. Nam in salute sua nullum est peccatum: sed a peccatore longe est salus. Vel aliter: Longe a salute mea verba delictorum meorum. Aquila hunc locum sic interpretatus est: Longe a salute mea verba gemitus mei: Symmachus, verba gemituum meorum: quinta et sexta editio: verba clamoris mei. Et est sensus juxta caeteros interpretes: Gemitus mei atque conatus quibus semper populum Israel salvare quaesivi, longe facti sunt a salute mea, quam populo tribuere cupiebam: quia ipsi noluerunt recipere sanitatem. Juxta LXX vero interpretes iste sensus est: Hoc quod salutem deprecor, quod me conqueror derelictum: non ex propria persona loquor, sed ex populi, cujus peccata in meo corpore ipse suscepi. Unde dico: Longe sunt a salute mea, verba ista quae fundo.","english":"O God, my God, look upon me, why have you forsaken me? The Lord made use of this verse while hanging on the cross. From this we perceive that the whole psalm is sung by the Lord placed on the cross. But what it has in the middle, \"attend to me,\" is not found in the Hebrew manuscripts, and the added word declares the Lord's, which also passed over that in the Gospel: as if he were saying, \"Why have you forsaken me?\" Here the humanity speaks of how it was forsaken in Adam, when he transgressed the commandment. Or in the passion Christ was forsaken as regards the flesh. Far from my salvation are the words of my sins. Far: here the divinity speaks. The words of my sins: because he reckons our sins as his own. For in his salvation there is no sin: but salvation is far from the sinner. Or otherwise: Far from my salvation are the words of my sins. Aquila interpreted this passage thus: Far from my salvation are the words of my groaning: Symmachus, the words of my groanings: the fifth and sixth edition: the words of my cry. And the sense according to the other interpreters is: My groanings and strivings, by which I have always sought to save the people of Israel, have been made far from my salvation, which I desired to bestow on the people: because they themselves were unwilling to receive healing. But according to the seventy interpreters the sense is this: That I pray for salvation, that I complain of being forsaken: I speak not from my own person, but from the people, whose sins I myself took up in my body. Whence I say: Far from my salvation are these words which I pour forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Non enim tam mihi salutem postulo, qui Deus sum, quam populo qui salute indiget.\n\nClamabo per diem, et non exaudies: et nocte, et non ad insipientiam mihi. In die pendens non exauditur a Patre: nocte resurgit ab inferis victor. Aliter: Qui in gaudio non exauditur, exauditur in lacrymis. Unde ait: Non in stultitiam mihi, id est, non frustra clamavi. Et Aquila transtulit ex Hebraeo dicens: Et nocte, et non tacebis: id est, audies me: respondebis mihi: facies quod oravi. Deus meus clamabo per diem, nec exaudies, et nocte. Clamavit Christus in cruce, et oravit pro suis: exauditus, et non exauditus. Exauditus pro praedestinatis: sicut in octo millibus, vel pro iliis centum viginti et quingentis fratribus. Et non exauditus: hoc est pro illis qui non erant praedestinati. Unde dixit evangelista: Sanguis ejus super nos et super filios nostros (Malt. xxvii). Ergo dies hic pro bonis, et nox pro malis intelligitur. Vel dies et nox prosperitas et adversitas in Ecclesia. Ecclesia non exauditur in prosperitate, ut non se extollat, et non exauditur in adversitate, ut amplius mundetur. Et non ad insipientiam mihi: id est, Filius coaeternus Patri scit omnia, cur non sil exauditus in die passionis, id est, pro filiis mortis, et prosperitate, et tribulatione Ecclesiae suae.","english":"For I do not so much seek salvation for myself, who am God, as for the people who need salvation.\n\nI will cry out by day, and you will not hear; and by night, and not to my folly. By day, hanging on the cross, he is not heard by the Father; by night he rises from the dead as victor. Otherwise: he who is not heard in joy is heard in tears. Hence he says: Not to my folly, that is, not in vain did I cry out. And Aquila translated from the Hebrew, saying: And by night, and you will not be silent: that is, you will hear me; you will answer me; you will do what I have prayed. My God, I will cry out by day, and you will not hear, and by night. Christ cried out on the cross and prayed for his own: heard, and not heard. Heard for the predestined, as among the eight thousand, or for those hundred and twenty and five hundred brothers. And not heard: that is, for those who were not predestined. Hence the evangelist said: His blood be upon us and upon our children (Matt. 27). Therefore here day is understood for the good, and night for the evil. Or day and night are prosperity and adversity in the Church. The Church is not heard in prosperity, lest she exalt herself, and is not heard in adversity, that she may be cleansed the more. And not to my folly: that is, the Son, coeternal with the Father, knows all things, why he was not heard in the day of his passion, that is, for the sons of death, and for the prosperity and tribulation of his Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Tu autem in sancto habitas: laus Israel. Vox prophetae. In sancto habitas, hoc est, in suo corpore, vel in coelo, sive in Ecclesia.\n\nIn te speraverunt patres nostri, Domine: speraverunt, et liberasti eos. Speraverunt patriarchae et prophetae, vel reliqui: et liberasti eos: id est, de AEgypto vel de Babylonia. Non sunt confusi: quia quod promisisti adimplesti, hoc est, terram repromissionis et vitam longam. Aliter: in te speraverunt patres no tri, doctores Ecclesiae. Non sunt confuse, quia spes ipsorum semper es.\n\nEgo autem sum vermis et non homo. Hoc propter humilitatem assumpti corporis loquitur: Isaia quoque eadem concinente: Ne timeas, vermis Jacob (Isai. xli). Opprobrium hominum et abjectio plebis. Quod majus opprobrium quam crucis? Et despectio plebis: id est, Judaici populi derisus. Cur vermis et non homo; dum dicit in Evangelio: Venit Filius hominis redimere quod perierat (Luc. xix)? Christus et vermis dicitur et homo. Vermis, ut ait propheta: Noli timere, vermis Jacob; et homo, quia ex Maria natus, assimilatur sua nativitas vermi: quia vermis qui in ligno nascitur, non habet patrem, nisi matrem. Et Christus ex Maria est natus absque coitu viri. Duo habitacula fecit Deus, coelum et terram. Coelum habitatio angelorum, et terra habitatio vermium. Fecit Deus vermem ascendere in coelum, et angelum in terram.","english":"But you dwell in the holy place: the praise of Israel. The voice of the prophet. You dwell in the holy place, that is, in his own body, or in heaven, or in the Church.\n\nIn you our fathers hoped, Lord: they hoped, and you delivered them. The patriarchs and prophets hoped, or the rest: and you delivered them: that is, from Egypt or from Babylon. They were not confounded: because what you promised you fulfilled, that is, the land of promise and long life. Otherwise: in you our fathers hoped, the teachers of the Church. They were not confounded, because you are always their hope.\n\nBut I am a worm and not a man. He says this because of the humility of the body he assumed: Isaiah also sounding the same note: Fear not, worm Jacob (Isa. 41). A reproach of men and the outcast of the people. What greater reproach than that of the cross? And the contempt of the people: that is, the mockery of the Jewish people. Why a worm and not a man, when he says in the Gospel: The Son of Man came to redeem what had perished (Luke 19)? Christ is called both worm and man. Worm, as the prophet says: Fear not, worm Jacob; and man, because he was born of Mary, whose birth is likened to a worm: because the worm that is born in wood has no father, only a mother. And Christ was born of Mary without intercourse with a man. God made two dwelling places, heaven and earth. Heaven is the dwelling of angels, and earth the dwelling of worms. God made the worm ascend into heaven, and the angel into earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Christus per humilitatem super omnes angelos ascendit, et diabolus per superbiam projectus est in terram. Opprobrium hominum et abjectio plebis: opprobrium, quando dixerunt Judaei: Tu discipulus illius sis (Joan. ix): abjection, quando ejecerunt eum extra civitatem, et crucifixerunt eum.\n\nOmnes videntes me irridebant me. Pro parte malorum dicitur, sicut et ipsi Judaei dixerunt: Si Filius Dei es, descende de cruce: vel: Ave, rex Judaeorum (Matth. xxvii). Locuti sunt labiis, et moverunt caput. Locuti sunt labiis, quia quod habebant in corde, hoc loquebantur in verbis. Moverunt caput: id est, reliquerunt unum caput quod est Christus, et fecerunt multa sibi capita daemoniorum.\n\nSperavit in Domino, eripiat eum: salvum faciat eum, quoniam vult eum. Vox prophetae de humanitate loquitur. Speravit in Domino: hoc est, humanitas in divinitate. Eripiat eum: id est, de Judaeis. Quoniam vult eum: id est, Deus Pater voluit talem Filium habere sine peccato, per quem peccata mundi tolleret, ut ait propheta: Ipse infirmitates nostras accepit, et aegritudines nostras portavit (Isai. lii).","english":"Christ ascended above all the angels through humility, and the devil was cast down to the earth through pride. A reproach of men and an outcast of the people: a reproach, when the Jews said, Be thou his disciple; an outcast, when they cast him out of the city and crucified him.\n\nAll who saw me mocked me. This is said in the person of the wicked, just as the Jews themselves said, If thou art the Son of God, come down from the cross; or, Hail, king of the Jews. They spoke with their lips, and they shook their head. They spoke with their lips, because what they had in their heart, that they spoke in words. They shook their head: that is, they abandoned the one head which is Christ, and made for themselves many heads of demons.\n\nHe hoped in the Lord, let him deliver him: let him save him, since he wills him. The voice of the prophet speaks concerning the humanity. He hoped in the Lord: that is, the humanity in the divinity. Let him deliver him: that is, from the Jews. Since he wills him: that is, God the Father willed to have such a Son without sin, through whom he might take away the sins of the world, as the prophet says: He himself took our infirmities and bore our sicknesses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Quoniam tu es qui eduxisti me de venire. Vox humanitatis. Eduxisti me de ventre: id est, de utero sanctae Mariae, vel de synagoga, quia per vaticinium prophetarum conceptus est, et ad sensum spiritualem, quasi de ventre eductus est. Spes mea ab uberibus matris meae, etc.: id est, ubera matris non dedignatus est sugere Christus: id est, ab uberibus Mariae. Vel ubera matris: lex synagogae. Duo ubera habere dicuntur, quia litteram et sensum habent. Sed ipsi, id est, Judaei, una ubera susceperunt: hoc est, quia litteram legis tantummodo observant. Deus meus es tu, ne discedas a me, in die passionis.\n\nQuoniam tribulatio proxima est. Ut ipse dixit: Surgite, eamus: ecce appropinquavit qui me traditurus est (Joan. xiv). Non est qui adjuvet, neque angelus, neque homo, nisi tu, Pater.\n\nCircumdederunt me vituli multi: Vituli lascivientes: id est, Judaei, qui lascivientes et incontinentes erant. Tauri pingues circumdederunt me. Pro pinguibus, Symmachus altiles interpretatus est. In Hebraeo verbum ponitur Basan, quod et ignominia transferri potest: quia circumdederunt me. Tauri dicuntur, propter superbiam illorum: id est, principes illorum Anna et Caiphas, vel reliqui. Pingues, propter crassitudinem malitiae.","english":"For you are the one who drew me out of the womb. The voice of humanity. You drew me out of the belly: that is, from the womb of holy Mary, or from the synagogue, because he was conceived through the prophecy of the prophets, and in the spiritual sense, as if drawn out from the womb. My hope from my mother's breasts, etc.: that is, Christ did not disdain to suck his mother's breasts: that is, from Mary's breasts. Or the mother's breasts: the law of the synagogue. They are said to have two breasts, because they have the letter and the sense. But they themselves, that is, the Jews, received one breast: that is, because they observe only the letter of the law. You are my God, do not depart from me, in the day of the passion.\n\nFor tribulation is near. As he himself said: Rise, let us go: behold, he who will betray me has drawn near (John 14). There is no one to help, neither angel nor man, except you, Father.\n\nMany calves have surrounded me: wanton calves: that is, the Jews, who were wanton and incontinent. Fat bulls have surrounded me. For fat, Symmachus translated fatted. In Hebrew the word Basan is used, which can also be translated as shame: because they have surrounded me. They are called bulls because of their pride: that is, their leaders Annas and Caiaphas, or the rest. Fat, because of the grossness of their malice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Aperuerunt in me os suum. Quando dixerunt, crucifigatur. Sicut leo rapiens et rugiens. Id est, quando de illo cogitabant quomodo eum interficerent. Rapiens, quando cum gladiis et fustibus eum comprehenderunt.\n\nSicut aqua effusus sum, et dispersa sunt omnia ossa mea. Sic voluerunt Judaei Christum exstinguere quasi aquam, quae hauritur, et dispergitur, et non revertitur. Dispersa sunt omnia ossa mea. Ossa Christi, apostoli dicuntur; quia sicut caro ab ossibus roboratur, ita et corpus Christi, quod est Ecclesia, ab apostolis vel doctoribus firmatur.\n\nFactum est cor meum. Cor Christi Ecclesia intelligitur, antequam Christus ascenderet in crucem|: quae dura videbatur esse, quia pauci pro nomine illius patiebantur. Unde dicitur: Pro justo quis moritur? Tamquam cera liquescens. Quia postquam Christus ascendit in crucem, postea omnes sancti coeperunt tribulationem pro ipso sustinere propter spem retributionis futuri muneris (Rom. v). In medio ventris mei. Hoc est, in medio Ecclesiae. Factum est cor meum tamquam cera liquescens in medio ventris mei. Sapientia mea, quae prius non intelligebatur, accensa igni passionis incaluit, et suscepta est ab Ecclesia.","english":"They opened their mouth against me. When they said, Let him be crucified. Like a lion ravening and roaring. That is, when they were devising how they might kill him. Ravening, when they seized him with swords and clubs.\n\nI am poured out like water, and all my bones are scattered. So the Jews wished to destroy Christ like water, which is drawn out and scattered and does not return. All my bones are scattered. The bones of Christ are called the apostles; for just as the flesh is strengthened by the bones, so also the body of Christ, which is the Church, is made firm by the apostles or teachers.\n\nMy heart is become. The heart of Christ is understood as the Church, before Christ ascended the cross: which seemed to be hard, because few suffered for his name. Hence it is said: Who dies for the just man? Like wax melting. Because after Christ ascended the cross, thereafter all the saints began to endure tribulation for him on account of the hope of the reward of the future gift (Rom. 5). In the midst of my belly. That is, in the midst of the Church. My heart is become like wax melting in the midst of my belly. My wisdom, which was previously not understood, kindled by the fire of the passion grew hot, and was received by the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Exaruit tamquam testa virtus mea. Testa antequam in igne ponatur, infirma est: postquam in igne ponitur, roboratur. Et Christus posteaquam in patibulum crucis ascendit, suam Ecclesiam roboravit. Ergo non aruit sicut fenum ut caderet: sed quasi testa ut firmaretur. Et lingua mea adhaesit faucibus meis. Id est, linguae apostolorum obmutuerunt tempore Passionis: licet unus locutus est, tamen negando non confitendo, id est Petrus. Nam discipuli servantes praecepta mea, de me in posterum loquuntur. Et in limum mortis deduxerunt me. Hoc est, in incarnationem, vel in infernum, quando animas sanctorum exinde deduxit secum. Et in limum mortis deduxerunt me. Sicut impios quos ventus projecit, ita me existimaverunt in mortem decidere: tamquam si resurgere non valerem.\n\nQuoniam circumdederunt me canes multi. Canum proprium est, ut domino suo congaudeant, et latronem allatrent. Canes hic Judaei intelliguntur, qui allatraverunt Christum, et latroni congavisi sunt: hoc est, Barrabbae: quando illum petierunt, et Christum occiderunt (Joan. xviii): Quoniam circumdederunt me canes multi: non loquentes recta, sed latrantes iniqua. Consilium malignantium obsedit me. Congregatio Judaeorum. Canes multi. Pro canibus in Hebraeo habet chelabim, quod Aquila et Theodotio Venatores interpretati sunt. Concilium malignantium obsedit me. Judaei obsederunt: id est, circumdederunt Christum.","english":"My strength has dried up like a potsherd. A potsherd is weak before it is put in the fire; after it is put in the fire, it is strengthened. And Christ, after he ascended the gibbet of the cross, strengthened his Church. Therefore he did not dry up like grass so as to fall, but like a potsherd so as to be made firm. And my tongue has clung to my jaws. That is, the tongues of the apostles fell silent at the time of the Passion; although one spoke, yet by denying, not by confessing—that is, Peter. For the disciples, keeping my commandments, speak of me afterward. And they have brought me down into the mire of death. That is, into the incarnation, or into hell, when he led the souls of the saints out from there with himself. And they have brought me down into the mire of death. As the wicked whom the wind has cast out, so they judged that I would fall into death, as if I were unable to rise again.\n\nFor many dogs have surrounded me. It is proper to dogs to rejoice with their master and to bark at the thief. Here the Jews are understood as dogs, who barked at Christ and rejoiced with the thief—that is, Barabbas—when they asked for him and killed Christ (John 18): For many dogs have surrounded me, not speaking upright things, but barking wicked things. The council of the malignant has besieged me. The assembly of the Jews. Many dogs. In place of “dogs” the Hebrew has chelabim, which Aquila and Theodotion translated as “hunters.” The council of the malignant has besieged me. The Jews besieged—that is, surrounded—Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Foderunt manus meas et pedes meos. Praeteritum pro futuro ponitur. Foderunt, clavos fixerunt, et fructum magnum invenerunt: id est, salutem gentium. Et dinumeraverunt omnia ossa mea. In cruce distenta conspexerunt membra sua.\n\nIpsi vero consideraverunt, etc. Dicentes: Alios salvos fecit: seipsum non potest salvum facere (Matt. xxvii).\n\nDiviserunt sibi vestimenta mea. Facientes unicuique militi partem suam. Et super vestem meam miserunt sortem. Tractantes de tunica: Non scindamus eam: sed sortiamur de ea cujus sit. Vel aliter: Diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. Quod quatuor milites fecerunt quatuor partes, et tunicam non diviserunt: significabat unitatem Ecclesiae, quod non scinderetur. Volunt haeretici eam scindere, et non possunt.\n\nTu autem, Domine, ne elongaveris auxilium tuum a me. Humanitas ad divinitatem loquitur: ut auxilietur ei in tempore Passionis. Tu autem, Domine, ne elongaveris auxilium tuum a me; sed protinus me resuscita. Ad defensionem meam conspice. Ne quid mihi pars inferni illa voracis praevaleat.","english":"They dug my hands and my feet. The past tense is used for the future. They dug, they fixed the nails, and they found great fruit: that is, the salvation of the nations. And they numbered all my bones. Stretched out on the cross, they beheld his limbs.\n\nBut they themselves considered, etc. Saying: He saved others: himself he cannot save (Matt. 27).\n\nThey divided my garments among them. Giving each soldier his own part. And upon my vesture they cast lots. Discussing the tunic: Let us not rend it: but let us cast lots for it, whose it shall be. Or otherwise: They divided my garments among them, and upon my vesture they cast lots. Which four soldiers did: four parts, and they did not divide the tunic: it signified the unity of the Church, that it should not be rent. The heretics wish to rend it, and they cannot.\n\nBut you, O Lord, do not remove your help far from me. The humanity speaks to the divinity: that he may help it in the time of the Passion. But you, O Lord, do not remove your help far from me; but raise me up at once. Look to my defense. Let no part of that devouring hell prevail against me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Erue a framea animam meam. Erue a gladio vel malitia Judaeorum. Vel erue animam meam de illa potestate, quae seducendo jugulat. Et de manu canis unicam meam. Canes, Judaei. Unica: id est, anima Christi. Unica dicitur, quia non habet peccatum illa anima, et aliae animae ab ipsa mundantur. Vel unica, Ecclesia: et de manu canis: de ore inferni, qui more canino avide devorat.\n\nSalvum me fac de ore leonis. Os leonis, populus Judaicus: propter fortitudinem malitiae suae. Et a cornibus unicornium humilitatem meam. Unicornis, ipse populus Judaicus intelligitur: quia unum cornu habet, id est, unam legem: unde ventilabat omnes gentes ante praevaricationem illorum. Et a cornibus unicornium humilitatem meam. A satellitibus Satanae: per quos homines singulariter in superbia exaltantur. Usque huc de Passione dixit: jam de resurrectione loquitur cum dicit:","english":"Deliver my soul from the sword. Deliver it from the sword, or from the malice of the Jews. Or deliver my soul from that power which strangles by seducing. And from the hand of the dog, my only one. The dogs are the Jews. The only one: that is, the soul of Christ. It is called only, because that soul has no sin, and other souls are cleansed by it. Or the only one is the Church: and from the hand of the dog: from the mouth of hell, which like a dog devours greedily.\n\nSave me from the mouth of the lion. The mouth of the lion is the Jewish people: on account of the strength of their malice. And from the horns of the unicorns, my humility. The unicorn is understood to be that same Jewish people: because it has one horn, that is, one law: whence it scattered all the nations before their transgression. And from the horns of the unicorns, my humility. From the attendants of Satan: through whom men are lifted up singularly in pride. Up to this point he has spoken of the Passion: now he speaks of the resurrection when he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Narrabo nomen tuum fratribus meis. Vox Christi. Fratres, apostoli, postquam resurrexit, ut ipse ait: Ite, nuntiate fratribus meis, ut eant in Galilaeam, ibi me videbunt (Malt. x), In medio Ecclesiae laudabo te. Hoc est, in unitate Ecclesiae: in medio credentium populorum. Laudabo te, praedicabo te.\n\nQui timetis Dominum, laudate eum. Omnes sancti qui timore sancto illum timent, laudant eum. Universum semen Jacob, magnificate eum. Id est, pupulus minor, supplantatores vitiorum, magnificate illum: Christianorum utique semen, cui serviet major. (Gen. xxv).\n\nTimeat cum omne semen Israel. Hoc est omnes videntes Deum, qui renati per baptismum, videtis mente Deum. Quoniam non sprevit neque despexit deprecationem pauperis: Meam, qui pro vobis factus sum pauper. Vel populos Christianos non sprevit Deus, sed exaudivit.\n\nNeque avertit faciem suam a me. Sed resuscitavit me a mortuis. Et cum clamarem ad eum, exaudivit Me. Respondens: Et clarificavi, et iterum clarificabo (Joan. xii): Christus exauditus est in Passione, et Ecclesia in tribulatione.","english":"I will declare your name to my brothers. The voice of Christ. The brothers are the apostles, after he rose again, as he himself said: Go, tell my brothers to go into Galilee; there they will see me (Matt. 28). In the midst of the Church I will praise you. That is, in the unity of the Church, in the midst of the believing peoples. I will praise you, I will proclaim you.\n\nYou who fear the Lord, praise him. All the saints who fear him with a holy fear praise him. All the seed of Jacob, magnify him. That is, the lesser people, the supplanters of vices, magnify him: surely the seed of Christians, whom the greater shall serve (Gen. 25).\n\nLet all the seed of Israel fear him. That is, all who see God, who, reborn through baptism, see God in mind. For he has not spurned nor despised the supplication of the poor man: mine, who for your sake became poor. Or God has not spurned the Christian peoples, but has heard them.\n\nNor has he turned his face away from me. But he raised me from the dead. And when I cried out to him, he heard me. Answering: And I have glorified, and I will again glorify (John 12): Christ was heard in his Passion, and the Church in tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Apud te laus mea in Ecclesia magna. Id est, apud Patrem ut dixit: Ego et Parer unum sumus (Joan. x). Apud te laus mea in Ecclesia magna: quae per omnem orbem terrarum credulitate diffusa est. Vota mea Domino reddam coram timentibus cum. Vota Christi, nativitas vel passio: vota Ecclesiae, opera bona. Vel mysterium corporis ac sanguinis mei offerant cum his qui in ejus timore haec celebrant.\n\nEdent pauperes et saturabuntur. Pauperes, apostoli, edent corpus Christi. Laudabunt Dominum qui requirent eum. Per finem et opera cognoscentes, quod ipse est panis vivus qui de coelo descendit (Joan. vi).\n\nVivent corda eorum in saeculum saeculi. Cor anima ipsorum. Sine fine, quia qui manducaverit ex hoc pane, vivet in spiritualis sensus in sempiternum.\n\nReminiscentur et convertentur ad Dominum omnes fines terrae. Hoc est, fecit Dominus Deus populum Christianum, ut recordaretur in eum, et reverteretur de viis suis pravis. Omnis multitudo gentium recognoscunt se in tenebris involutos: ideo accedunt ut illuminentur.","english":"My praise is with you in the great Church. That is, with the Father, as he said: I and the Father are one (John 10). My praise is with you in the great Church, which has been spread through the whole world by faith. I will pay my vows to the Lord in the presence of those who fear him. The vows of Christ are his birth or his passion; the vows of the Church are good works. Or let them offer the mystery of my body and blood together with those who celebrate these things in his fear.\n\nThe poor shall eat and be satisfied. The poor are the apostles; they shall eat the body of Christ. They shall praise the Lord who seek him. Through the end and through works, knowing that he is the living bread which came down from heaven (John 6).\n\nTheir hearts shall live for ever and ever. The heart is their soul. Without end, because he who has eaten of this bread shall live in spiritual understanding for ever.\n\nAll the ends of the earth shall remember and be converted to the Lord. That is, the Lord God has made the Christian people, that it might remember him and turn back from its wicked ways. All the multitude of the nations recognize that they are wrapped in darkness; therefore they draw near to be enlightened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Et adorabunt in conspectu ejus universae familiae Gentium. Et hic adorant, et in futuro: quia juxta Apostolum, ipsi flectentur omnia genua (Philipp. ii).\n\nQuoniam Domini est regnum: et ipse dominabitur gentium. Regnum diaboli cecidit, et regnum Christi advenit. Ascendente eo in coelis, omnia subjecta sunt ei.\n\nManducaverunt et adoraverunt omnes divites terrae. Id est, apostoli vel caeteri sancti manducaverunt corpus Christi, ut dixit superius. Divites terrae: hoc est, in fide, et opere, vel virtutibus: cognoscentes quia suavis est Dominus. In conspectu ejus cadent universi qui descendunt in terram. Procident, id est, peccatores in die judicii in conspectu Dei erant. Descendunt a superbia saeculi: ut adorent in sensu humilitatis purae.\n\nAnima mea illi vivet: et semen meum serviet ipsi. Ecclesia, quae jam non sibi vivit, vivit autem Christus in ea. Vel aliter: Anima mea illi vivet, et semen meum serviet ipsi. Anima Christi vivit Deo Patri, et mors ei ultra non dominabitur (Rom. viii). Vel Ecclesia vivet Christo. Semen meum, filii Ecclesiae, serviet ipsi, populus credentium.","english":"And all the families of the Gentiles will adore in his sight. And here they adore, and in the future: because according to the Apostle, every knee will be bent (Philippians 2).\n\nFor the kingdom is the Lord's: and he will rule over the Gentiles. The kingdom of the devil has fallen, and the kingdom of Christ has come. As he ascended into heaven, all things were made subject to him.\n\nAll the rich of the earth have eaten and adored. That is, the apostles or the other saints have eaten the body of Christ, as he said above. The rich of the earth: that is, in faith, and in work, or in virtues: knowing that the Lord is sweet. In his sight all who go down into the earth will fall. They will prostrate, that is, sinners on the day of judgment were in the sight of God. They go down from the pride of the world: that they may adore in the sense of pure humility.\n\nMy soul will live for him: and my seed will serve him. The Church, which now no longer lives for itself, but Christ lives in it. Or otherwise: My soul will live for him, and my seed will serve him. The soul of Christ lives for God the Father, and death will no longer have dominion over him (Romans 8). Or the Church will live for Christ. My seed, the sons of the Church, will serve him, the people of believers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Annuntiabitur Domino generatio ventura. Propheta Dicit: Generatio ventura, hoc est, populus gentium, qui venturi erant antequam Christus veniret in mundum ad credendum ei. Vel, generatio ventura, hoc est, in diem judicii tota integra claritas. Annuntiabunt coeli justitiam ejus. Hoc est, apostoli vel ductores. Justitiam ejus. Hoc est, mandata illius. Populo qui nascetur. Hoc est, per verbum praedicationis. Quem fecit Dominus. Hoc est, praedestinavit ante saecula. Populo qui nascetur quem fecit Dominus. Qui per fidem accedens, per baptismum est renatus in Christo. Qui nobis praestare dignetur in conspectu nostro habere vulnera ejus, et cum Thoma palpantes fixuram clavorum illius (Joan. xx): vel de omni humilitate passionis ejus jugem memoriam facientes, cum suspirio etiam eum pro peccatis nostris inferna penetrasse recolentes, ea semper agamus in hoc corpore terreno, ut ipsi copulari mereamur in regno. Amen.","english":"There will be announced to the Lord the generation to come. The prophet says: The generation to come, that is, the people of the Gentiles, who were to come to believe in him before Christ came into the world. Or, the generation to come, that is, on the day of judgment, all its unbroken brightness. The heavens will announce his justice. That is, the apostles or the leaders. His justice. That is, his commandments. To the people who will be born. That is, through the word of preaching. Whom the Lord made. That is, he predestined before the ages. To the people who will be born whom the Lord made. Who, drawing near through faith, has been reborn in Christ through baptism. May he deign to grant us to hold his wounds before our eyes, and with Thomas to touch the print of his nails (John 20): or, making unceasing remembrance of all the humility of his passion, recalling with a sigh that he even penetrated the depths of hell for our sins, may we always do such things in this earthly body, that we may deserve to be joined to him in his kingdom. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"PSALMUS XXII.\n\nPsalmus David. Psalmus iste continet vocem Ecclesiae collaudantis Christum.\n\nDominus pascit me, et nihil mihi deerit. De isto pastore, et Ezechiel loquitur: Suscitabo pastorem, et pascet eos servus meus David (Ezech. xxxiv). Vel aliter: Pastor bonus, qui animam suam pro me posuit (Joan. x): aequo me moderamine regit: ideo nullius egeo. Vel aliter: Regit me: Ecclesia fiducialiter loquitur per fidem: quia ante adventum Christi, diabolus regebat mundum: sed modo Christus regit Ecclesiam suam. Quod nos dicimus: Dominus regit me. Hebraei dicunt, sicut superius est scriptum: Dominus pascit me, et nihil mihi deerit. Qui Deum habet, et qui Deo adhaeret, nihil boni deest ei, ut ait propheta: Nihil deest timentibus eum (Psal. xxiii). In loco pascuae ibi me collocavit. Ac si dicat: In unitatem fidei, in unitatem Ecclesiae. In loco pascuae ibi me collocavit: In futura beatitudine composuit spem meam. Pascua enim, futura intelligitur beatitudo.","english":"PSALM XXII.\n\nA psalm of David. This psalm contains the voice of the Church praising Christ.\n\nThe Lord feeds me, and nothing shall be lacking to me. Of this shepherd Ezekiel also speaks: I will raise up a shepherd, and my servant David shall feed them (Ezek. 34). Or otherwise: The good shepherd, who laid down his life for me (John 10), rules me with fair governance; therefore I lack nothing. Or otherwise: He rules me: the Church speaks with confidence through faith, because before the coming of Christ the devil was ruling the world, but now Christ rules his Church. What we say as The Lord rules me, the Hebrews have as it is written above: The Lord feeds me, and nothing shall be lacking to me. He who has God, and he who clings to God, lacks no good thing, as the prophet says: Nothing is lacking to those who fear him (Ps. 23). In a place of pasture he has settled me there. As if he should say: In the unity of the faith, in the unity of the Church. In a place of pasture he has settled me there: in future blessedness he has set my hope. For the pastures are understood as future blessedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Super aquam refectionis educavit me. Abluendo per baptismum me enutrivit, vel doctrina patriarcharum, et prophetarum, sive apostolorum. Animam meam convertit. Ad se cognoscendum: id est, animam Ecclesiae: quia antea ad infernum descenderat per culpam primi hominis Adae: sed modo ad Christum conversa est per fidem.\n\nDeduxit me super semitam justitiae: id est, super semitam mandatorum per arctam viam. Propter nomen suum; non propter meum meritum.\n\nNam et si ambulavero in medio umbrae mortis: per hujus saeculi obscuritates: non timebo mala: quoniam tu mecum es. Domine, te corde retineo. Vel aliter: Umbra duobus modis, id est, a corpore, et a lumine fit. Per corpus, mors intelligitur: per umbram, peccata et ignorantia. Et tamen, quamvis Ecclesia inter haec supradicta ambulet, non timet: quia Dominum apud se habet, ut ipse dixit: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Mat. ult.) Propterea Ecclesia non timet.","english":"He has fed me beside the water of refreshment. He has nourished me by washing through baptism, or by the teaching of the patriarchs and prophets, or of the apostles. He has converted my soul. To the knowledge of himself: that is, the soul of the Church: because previously it had descended to hell through the fault of the first man Adam: but now it has been converted to Christ through faith.\n\nHe has led me upon the path of justice: that is, upon the path of the commandments through the narrow way. For his own name's sake; not for my merit.\n\nFor even if I walk in the midst of the shadow of death: through the darknesses of this world: I will not fear evils: since you are with me. Lord, I hold you in my heart. Or otherwise: A shadow is made in two ways, that is, by a body, and by a light. By the body, death is understood: by the shadow, sins and ignorance. And yet, although the Church walks among these things mentioned above, she does not fear: because she has the Lord with her, as he himself said: Behold, I am with you all days even to the consummation of the world (Mat. ult.) Therefore the Church does not fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Virga tua et baculus tuus: ipsa me consolata sunt. Quem enim diligit Dominus, corripit (Prov. iii). Per virgam intelligitur tribulatio vel disciplina patris, aut persecutio Ecclesiae. Et baculus tuus, quo filios castigas spirituales. Vel per baculum, sustentatio et consolatio futura. Ipsa me consolata sunt. Erudierunt me consolando, non afflixerunt mortificando.\n\nParasti in conspectu meo mensam, etc. Ut jam non lacte quasi parvulus alar, sed solido cibo: id est, ut spirituali dente ruminans Scripturas sanctas, possim perversis resistere. Parasti in conspectu meo mensam adversus eos qui tribulant me. Mensa, id est, Scriptura divina. Sicut post laborem in mensa invenitur consolatio, et refectio, sic et sancti per mensam, id est, per Scripturam divinam habent consolationem, et refectionem, id est, spem, fidem, et charitatem. Adversus eos qui tribulant me. Persecutores Ecclesiae, qui sunt daemones, Judaei et haeretici. Contra istos omnes in Scripturis sacris invenimus consolationem.","english":"Your rod and your staff: they themselves have consoled me. For the Lord chastises whom he loves (Prov 3). By the rod is understood tribulation or the discipline of the father, or the persecution of the Church. And your staff, with which you chastise your spiritual sons. Or by the staff, future support and consolation. They themselves have consoled me. They instructed me by consoling, not afflicted me by putting to death.\n\nYou have prepared a table in my sight, etc. So that now I may no longer be fed as a little child on milk, but on solid food: that is, so that I, chewing over the holy Scriptures with a spiritual tooth, may be able to resist the perverse. You have prepared a table in my sight against those who afflict me. The table, that is, the divine Scripture. Just as after labor consolation and refreshment are found at a table, so also the saints through the table, that is, through the divine Scripture, have consolation and refreshment, that is, hope, faith, and charity. Against those who afflict me. The persecutors of the Church, who are demons, Jews, and heretics. Against all these we find consolation in the sacred Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Impinguasti in oleo caput meum. Per caput, id est, principale mentis, Ecclesia intelligitur. Mens etenim caput vocatur: quia sicut a capite reguntur membra, ita cogitationes mente disponuntur. Per oleum intelligitur consolatio: quia sicut per oleum consolatur corpus, ita et per consolationem Scripturarum, mens Ecclesiae. Impinguasti in oleo caput meum: Laetificasti spirituali laetitia mentem meam, quae caput est totius corporis. Et calix meus inebrians quam praeclarus est. Calix intelligitur verbum Dei. Inebrians, quia per praedicationem compungitur homo in mente, quando separat hominem, id est, patrem a filio: filium a patre suo: matrem a filia, et filiam a matre sua: et nurum adversus socrum suam. Tunc nos inebriat, quando ista facit. Per calicem, mensura intelligitur: quia unicuique juxta quod meretur, vel potest capere, sic illi dividit Deus, id est, dat. Vel mystico me calice inebriasti, ut oblivioni traderem delectationes prioris vitae.","english":"You have made my head fat with oil. By the head, that is, the principal part of the mind, the Church is understood. For the mind is called the head: because just as the members are governed by the head, so thoughts are ordered by the mind. By oil, consolation is understood: because just as the body is comforted by oil, so also the mind of the Church is comforted by the consolation of the Scriptures. You have made my head fat with oil: You have gladdened with spiritual gladness my mind, which is the head of the whole body. And my cup, inebriating, how glorious it is. By the cup, the word of God is understood. Inebriating, because through preaching a man is pricked in his mind, when it separates a man, that is, a father from his son: a son from his father: a mother from her daughter, and a daughter from her mother: and a daughter-in-law against her mother-in-law. Then it inebriates us, when it does these things. By the cup, measure is understood: because to each one according as he deserves, or is able to receive, so God divides to him, that is, gives. Or mystically you have inebriated me with the cup, that I might deliver over to forgetfulness the delights of my former life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Et misericordia tua, Domine, subsequetur me. Vox Ecclesiae ad Christum. Misericordia Dei et praevenit et subsequitur. Praevenit, per fidem: subsequitur, in custodiendo mandata Dei. Omnibus diebus vitae meae. Quamdiu in hoc corpore dego.\n\nEt ut inhabitem in domo Domini. Ecclesia hic quasi in tabernaculo consistit. Quia sicut tabernaculum mutatur de loco in locum: sic et Ecclesia de isto tabernaculo transfertur in domum, hoc est, in vitam aeternam, sive perpetuam, ubi sine fine habitabunt sancti. In longitudinem dierum. Diebus sine fine. Ut inhabitem in domo Domini in longitudinem dierum: id est, coelestem Jerusalem communiter cum omnibus sanctis congregatis in me per fidem inhabitem.\n\nPSALMUS XXIII.\n\nPsalmus David, in prima Sabbati. Psalmus iste continet interdum vocem prophetae de Ecclesia loquentis.\n\nDomini est terra et plenitudo ejus. Cum conversi fuerint qui terrena sapiunt. Domini est terra, hoc est, totus mundus: et plenitudo ejus, hoc est, habitatores mundi istius. Vel, Domini est terra, hoc est, Ecclesia: et plenitudo ejus, id est, omnes sancti. Orbis terrarum, et universi qui habitant in ea. Clarificato Jesu, omnium gentium fides fit una Ecclesia.","english":"And your mercy, O Lord, will follow me. The voice of the Church to Christ. God's mercy both precedes and follows. It precedes through faith; it follows in the keeping of God's commandments. All the days of my life. As long as I linger in this body.\n\nAnd that I may dwell in the house of the Lord. The Church here stands as it were in a tabernacle. For just as a tabernacle is moved from place to place, so the Church is transferred from this tabernacle into the house, that is, into eternal or everlasting life, where the saints shall dwell without end. Unto length of days. Days without end. That I may dwell in the house of the Lord unto length of days: that is, that I may dwell in the heavenly Jerusalem together with all the saints gathered into me through faith.\n\nPSALM XXIII.\n\nA Psalm of David, on the first day of the Sabbath. This psalm contains at times the voice of the prophet speaking concerning the Church.\n\nThe earth is the Lord's and the fullness thereof. When those who savor earthly things have been converted. The earth is the Lord's, that is, the whole world: and the fullness thereof, that is, the inhabitants of this world. Or, the earth is the Lord's, that is, the Church: and the fullness thereof, that is, all the saints. The world of lands, and all who dwell in it. When Jesus is glorified, the faith of all nations becomes one Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Ipse super maria fundavit eam. Per maria, fluctuationes istius mundi: quia calcant et superant Ecclesiam ab initio fluctuationes saeculi. Sed fundavit, hoc est, corroboravit Ecclesiam suam in fide. Super fluctus hujus saeculi stabilivit eam, ne ab his dilabatur. Et super flumina praeparavit illam. Per flumina intelliguntur potentes saeculi, vel cupidi: ut ait Salomon: Omnia flumina intrant in mare. Sic et ipsi potentes, licet magnum habeant censum, numquam satiantur. Super ista flumina est Ecclesia, ut illis praedicet: et convertantur qui potestatem habent. Si audire noluerint: super flumina praeparavit illam. Super cupiditates hujus saeculi constituit eam: ul ipsa superior esset, munda sine macula et ruga.\n\nQuis ascendit in montem David? Vox prophetae interrogantis: id est, in coelestem Jerusalem? Quis pro charitate ponitur. Vel mons hic pro alta justitia: ut illud: Vade, vende omnia quae habes, et da pauperibus: et habebis thesaurum in coelis (Luc. xviii).Aut quis stabit in loco sancto ejus? Super altissimam justitiam ejus: ac si dicat, quis perseverabit? quia multi ascendunt, et non perseverant.","english":"He founded it upon the seas. By the seas are meant the fluctuations of this world, because from the beginning the fluctuations of the age tread upon and overcome the Church. But he founded, that is, he strengthened, his Church in faith. Upon the waves of this world he made it stand firm, lest it slip away from them. And upon the rivers he prepared it. By rivers are understood the powerful of this world, or the covetous, as Solomon says: All rivers enter into the sea. So too the powerful themselves, though they possess great wealth, are never satisfied. The Church is above these rivers, that it may preach to them and that those who have power may be converted. If they will not hear, he prepared it upon the rivers. He established it above the desires of this world, so that it might be superior, pure without spot or wrinkle.\n\nWho shall ascend into the mountain of David? The voice of the prophet asking: that is, into the heavenly Jerusalem? Who is put for charity. Or the mountain here stands for high righteousness, as in that saying: Go, sell all that you have and give to the poor, and you will have treasure in heaven (Luke 18). Or who shall stand in his holy place? Upon his most high righteousness: as if he were saying, who will persevere? Because many ascend, and do not persevere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Innocens manibus et mundo corde. Purus in opera: quia per manus, opera intelliguntur: et mundo corde, id est, mundis sermonibus. Vel mundo corde, sanctus in cogitatione. Qui non accepit in vanum animam suam. Qui nullis eam faecibus peccaminum post baptismum maculavit. Ille in vanum non accepit animam suam, qui opera bona agit. Nec juravit in dolo proximo suo. Ille in dolo non jurat proximo suo, qui quae cogitat, haec praedicat, et in opere implet. Multi sunt enim qui dolose jurant, ut decipiant proximum: quod abominatur Pater luminum Deus, dicente Petro: Non es hominibus mentitus, sed Deo (Act. v). Ergo qui se ab his custodierit maculis,\n\nHic accipiet benedictionem a Domino: et misericordiam a Deo salutari tuo. A Christo aequali Patri, cujus morte salvatus est. Vel aliter: Hic accipiet benedictionem a Domino. De isto supradicto dicit: Qui non jurat in dolo proximo suo, accipiet benedictionem a Domino, quando dicturus erit: Venite, benedicti Patris mei, percipite paratum vobis regnum a constitutione mundi (Matth. xxv). Et misericordiam a Deo salutari suo. Misericordiam a Deo consequitur, qui se putat esse miserum.","english":"Innocent in hands and clean of heart. Pure in works: because by \"hands\" works are understood; and clean of heart, that is, clean in words. Or clean of heart, holy in thought. Who has not received his soul in vain. Who has not defiled it with any dregs of sins after baptism. He has not received his soul in vain who does good works. Nor has he sworn deceitfully to his neighbor. He does not swear deceitfully to his neighbor who proclaims what he thinks and fulfills it in deed. For there are many who swear deceitfully to deceive their neighbor, which the Father of lights, God, abhors, as Peter says: You have not lied to men, but to God (Acts 5). Therefore he who has kept himself from these stains,\n\nHe shall receive blessing from the Lord: and mercy from God his savior. From Christ, equal to the Father, by whose death he has been saved. Or otherwise: He shall receive blessing from the Lord. Of this man mentioned above he says: He who does not swear deceitfully to his neighbor shall receive blessing from the Lord, when he shall say: Come, you blessed of my Father, receive the kingdom prepared for you from the foundation of the world (Matt. 25). And mercy from God his savior. He obtains mercy from God who considers himself wretched.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Haec est generatio quaerentium Dominum. Superius singulariter dixit: Hic accipiet benedictionem: modo pluraliter, quia Ecclesia ex pluribus personis congregatur: et tamen una dicitur, propter unitatem fidei. Generatio haec, id est, populus Christianorum, quae in tenebris jacens, verum Dominum Salvatoremque quaesivit.\n\nRequirentium faciem Dei Jacob. Id est, populus Christianus requirit faciem Dei Jacob. Unde dictum Est: Major serviet minori (Gen. xxv): quia posterius nato primatum dedit. Intercedit diapsalma, ut immutet personam. Ipse enim Dominus nunc coelestia regna repetens, nuntiatur. Ascendente ergo cum angelis, hi qui praecedebant sive comitabantur, aliis eorum principibus acclamabant:\n\nTollite portas, principes, vestras: et elevamini, portae aeternales. Hoc est, reserate coelestes aditus: pateat aeternitatis ingressus. Vel, tollite portas, principes, vestras: Vox angelorum a bonorum, ad angelos malos: quorum princeps diabolus est. Portas, principes, vestras: id est, cupiditatem et timorem. Bene conjunxit cupiditatem et timorem: quia quicumque per cupiditatem congregat, per timorem et malitiam custodit, ut non perdat; et qui timorem, et cupiditatem, et malitiam habet, spiritum malignum de se non dejicit. Et elevamini, portae aeternales: id est, fides et charitas. AEternales dicuntur: quia ab Adam usque ad Christum in imo jacuerunt: et ideo elevari dicuntur.","english":"This is the generation of those seeking the Lord. Above he spoke in the singular: This one will receive blessing; now in the plural, because the Church is gathered from many persons, and yet is called one, on account of the unity of faith. This generation, that is, the people of the Christians, which, lying in darkness, sought the true Lord and Savior.\n\nOf those seeking the face of the God of Jacob. That is, the Christian people seeks the face of the God of Jacob. Whence it was said: The greater shall serve the lesser (Gen. 25), because he gave the primacy to the one born later. A diapsalma intervenes, so that the person may change. For the Lord himself, now returning to the heavenly kingdoms, is announced. Therefore, as he ascends with the angels, those who went before or accompanied him cried out to the other princes among them:\n\nLift up your gates, O princes, and be lifted up, you eternal gates. That is, open the heavenly approaches; let the entrance of eternity lie open. Or, Lift up your gates, O princes: the voice of the good angels to the evil angels, whose prince is the devil. Your gates, O princes: that is, desire and fear. He rightly joined desire and fear, because whoever gathers through desire guards through fear and malice, so as not to lose it; and he who has fear, and desire, and malice does not cast the malignant spirit out of himself. And be lifted up, you eternal gates: that is, faith and charity. They are called eternal because from Adam to Christ they lay in the depths, and therefore they are said to be lifted up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Et introibit rex gloriae: hoc est, Christus; quia per fidem et charitalem introivit Christus in Ecclesiam. Et introibit rex gloriae: Christus Dominus immensae claritatis retinens regnum. Ili quoque attoniti et mentis stupore perculsi dicunt:\n\nQuis est iste rex gloriae? Vox majorum daemonum. Ac si dicerent: Nos nostrum regem habemus diabolum: iste rex gloriae quis est? Quis, inquit, est iste rex gloriae? Respondet qui loquitur: Dominus fortis et potens. Vox angelorum bonorum. Fortis est, qui alligavit fortem principem vestrum (Marc. iii). Fortis, cum suscepit mortem: potens, cum vicit infernum. In praelio, cum spoliato Tartaro, reduxit secum multitudinem captivorum. Clamat iterato, et dicit:\n\nTollite portas, principes, vestras, et elevamini, portae aeternales. Eleventur aethereae januae: aperiantur aeternarum aedium valvae. Et introibit rex gloriae. Quia non solum post resurrectionem, immensam possedit claritatem: verum etiam et illam quam aequalem cum Patre habuit priusquam fieret mundus. Adorantes igitur hi tantae gloriae unicam singularemque potentiam, aiunt:","english":"And the King of glory shall enter in: that is, Christ; because through faith and love Christ has entered into the Church. And the King of glory shall enter in: Christ the Lord, possessing a kingdom of immeasurable brightness. Those others also, astonished and struck with stupor of mind, say:\n\nWho is this King of glory? The voice of the greater demons. As if they were saying: We have our king, the devil; who is this King of glory? Who, he says, is this King of glory? He who speaks answers: The Lord strong and mighty. The voice of the good angels. He is strong, who bound your strong prince (Mark 3). Strong, when he took up death; mighty, when he conquered hell. In battle, having despoiled Tartarus, he led back with him a multitude of captives. He cries out again, and says:\n\nLift up your gates, you princes, and be lifted up, you eternal gates. Let the heavenly doors be lifted up: let the valves of the eternal dwellings be opened. And the King of glory shall enter in. Because not only after the resurrection did he possess immeasurable brightness: but also that which he had equal with the Father before the world was made. Therefore these, adoring the unique and singular power of such great glory, say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Quis est iste rex gloriae? Respondetur his: Dominus virtutum ipse est rex gloriae. Pluraliter hic virtutum. Christus intelligitur: quia super novem virtutes coelorum sedet. Vel virtutum dicit: quia super omnes virtutes diaboli, Dominus est. Vel virtutum dicitur: quia diabolus novem ordines angelorum sub sua habuit dominatione, sive bonos sive malos. Tollite portas. Vox angelorum bonorum. Vel vox Dominica ad angelos bonos. Tollite portas, hoc est, quia quando Adam peccavit, portae paradisi clausae fuerunt: et data est romphaea ignea angelo Seraphim, ut eum custodire deberet. Sed postquam Christus venit in mundum, et luctavit cum diabolo, aperuit infernum, et animas sanctorum secum eduxit: et cum angelis bonis ad coelestia remeavit. Tunc portae paradisi, quae ante clausae fuerant, apertae sunt. Vel portae aeternales, angeli dicuntur: per quorum custodiam, ad coelestia conscendimus. Elevatae dicuntur: quia antea omnes animae sanctorum ad infernum descendebant. Sed postquam Christus ascendit una cum corpore suo super omnes virtutes coelorum, post angeli laetati sunt: quia animas sanctorum apud se illuc deduxit. Quis est iste rex gloriae? Vox angelorum, qui apud Patrem semper fuerant: ac si Dicerent: Nos Patrem, et Filium semper simul esse videmus: iste rex gloriae quis est?","english":"Who is this King of glory? The answer is given to them: The Lord of hosts, he is the King of glory. Here \"hosts\" is in the plural. Christ is understood: because he sits above the nine hosts of heaven. Or he says \"of hosts\": because he is Lord over all the hosts of the devil. Or he is called \"of hosts\": because the devil held the nine orders of angels under his dominion, whether good or evil. Lift up the gates. The voice of the good angels. Or the voice of the Lord to the good angels. Lift up the gates, that is, because when Adam sinned, the gates of paradise were closed: and a flaming sword was given to the angel Seraphim, that he should guard it. But after Christ came into the world, and wrestled with the devil, he opened hell, and led out the souls of the saints with him: and with the good angels he returned to the heavenly places. Then the gates of paradise, which had been closed before, were opened. Or the eternal gates are called the angels: through whose guardianship we ascend to the heavenly places. They are called \"lifted up\": because before, all the souls of the saints descended to hell. But after Christ ascended together with his body above all the hosts of heaven, then the angels rejoiced: because he led the souls of the saints there with him. Who is this King of glory? The voice of the angels, who had always been with the Father: as if they were saying: We always see the Father and the Son together: who is this King of glory?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Pro parte carnis dicebant: Tollite portas: Vox prophetae de Judaeis, Tollite portas: id est, superbiam, et cupiditatem, et avaritiam: quia per has tres, omnis homo ad infernum descendebat. Vel elevate portas, principes, vestras: pro quo in Hebraeo positum: Levate, portae, capita vestra: recto ferantur itinere. Ad perfectum munditiae dicit hominem venire non posse: et quemquam ad perfectum munditiae venire non valere. Portae aeternales quas dicit elevari, fides, charitas, et castitas est, quia per has tres Christus Ecclesiam ingreditur. Quis est iste rex gloriae? Humana fragilitas respondit: Quis est iste? Ac si dicant: Iste est quem nos crucifiximus, et improperavimus, ac pro nihilo habuimus. Respondent: Dominus virtutum, id est, qui mortuus est ad tempus ex infirmitate carnis: sed nunc vivit ex virtute Dei. Vel virtus fuit, quando dixit Thomae: Infer digitum tuum in locum clavorum, et mitte manum tuam in latus meum, et noli esse incredulus, sed fidelis (Joan. xxvi). Dominus virtutum dicitur, sicut Paulus Ait: Quis nos separabit a charitate Christi (Rom. viii)? Tribulatio, an angustia, an persecutio, et reliqua. Item: Tollite portas, principes, vestras. Vox angelorum, qui cum Christo ad infernum descenderunt, ad subjectos diaboli dicunt. Ostendunt se principem illorum ligatum ducere: Tollite portas: quia fractae sunt portae, id est, potestas illorum tunc abstracta est.","english":"In part according to the flesh they were saying: Lift up the gates. The voice of the prophet concerning the Jews: Lift up the gates, that is, pride, and covetousness, and avarice; because through these three every man was descending to hell. Or, lift up your gates, O princes—for which in the Hebrew is placed: Lift up, O gates, your heads—let them be borne on a straight course. He says that man cannot come to the perfection of purity, and that no one is able to come to the perfection of purity. The eternal gates which he says are to be lifted up are faith, charity, and chastity, because through these three Christ enters the Church. Who is this King of glory? Human frailty answered: Who is this? As if they were saying: This is he whom we crucified, and reviled, and regarded as nothing. They answer: The Lord of hosts, that is, he who died for a time from the weakness of the flesh, but now lives by the power of God. Or he was power when he said to Thomas: Put your finger into the place of the nails, and put your hand into my side, and do not be unbelieving, but believing (John 26). He is called the Lord of hosts, as Paul says: Who shall separate us from the love of Christ (Rom 8)? Tribulation, or distress, or persecution, and the rest. Likewise: Lift up your gates, O princes. The voice of the angels who descended with Christ to hell speaks to those subject to the devil. They show that they are leading their prince bound: Lift up the gates, because their gates are broken, that is, their power was then taken away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Et elevamini, portae aeternales. Et tunc elevatae sunt aeternales, id est, animae sanctorum de inferno. AEternales dicuntur, quia semper sine fine apud Deum regnaturi sunt. Dominus virtutum, ipse est rex Gloriae. Pro Domino virtutum, in Hebraeo legitur Dominus sabaoth, quod in alio loco Septuaginta interpretes omnipotentem transtulerunt. Merito virtutum Dominus, qui pro nobis homo factus est: morti traditus, infernalibus est tenebris addictus: quod clementer suscepit, patienter toleravit, fortiter vicit, mirabiliter consummavit. Qui cum virtute propria calcans inferos: cum triumpho rediens ad superos: cum gloria ascendit ad coelos: sedet nunc ad dexteram Dei Patris omnipotentis, interpellans nostris jugiter pro delictis. Amen.\n\nPSALMUS XXIV.\n\nPsalmus David. Vicesimus quartus psalmus mediatoris nostri missam ad Patrem continet vocem: interdum habet Ecclesiae supplicantis clamorem.","english":"And be lifted up, you eternal gates. And then the eternal gates were lifted up, that is, the souls of the saints from hell. They are called eternal because they will reign with God forever without end. The Lord of hosts, he is the King of Glory. For \"Lord of hosts,\" in the Hebrew it reads \"Lord Sabaoth,\" which in another place the Seventy translators rendered as \"almighty.\" Rightly is he the Lord of hosts, who for our sake became man: delivered to death, consigned to the darkness of hell: which he graciously undertook, patiently endured, bravely conquered, and wondrously accomplished. He, trampling hell by his own power, returning in triumph to the realms above, ascended with glory to the heavens: he now sits at the right hand of God the Father almighty, interceding continually for our sins. Amen.\n\nPSALM 24.\n\nA Psalm of David. The twenty-fourth psalm contains the voice of our Mediator sent to the Father; at times it has the cry of the Church supplicating.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Ad te, Domine, levavi animam meam. Hic vox Ecclesiae intelligitur ad Christum. Levavi dicit, id est, elevavi: quia prius in valle lacrymarum, vel in imo jacebat Ecclesia, antequam Christus veniret in mundum. In quid elevavit? Hoc est, in spe, fide et charitate, per sanctificationem, quia triticum si in imo jaceat, computrescit; si sursum elevatur, custoditur. Sic et anima, si in peccatorum putredine, hoc est, si in imo jaceat, computrescit et perit. Nam si sursum elevatur in his supradictis, spe, fide et charitate, custoditur a Deo. Vel, ad te, Domine, levavi animam meam per crucem. Deus meus, in te confide, Ecclesiae confessio est: In te confide, non in me, sed in te. Non erubescam: quia in homine non confide: de quibus dictum est: Maledictus homo qui spem suam ponit in homine (Jerem. xvii); et: Benedictus vir qui confidit in Domino (Psal. xxxv). Non sit dilatio resurrectionis, quae opprobrium generet inter credentes.","english":"To you, O Lord, I have lifted up my soul. Here the voice of the Church is understood as addressed to Christ. He says, I have lifted up, that is, I have raised on high; because previously the Church lay in the valley of tears, or in the depths, before Christ came into the world. To what did she lift it up? To hope, faith, and charity, through sanctification; because wheat, if it lies in the depths, rots; if it is lifted up on high, it is preserved. So too the soul, if it lies in the rottenness of sins, that is, in the depths, rots and perishes. For if it is lifted up on high in the things mentioned above—hope, faith, and charity—it is preserved by God. Or, To you, O Lord, I have lifted up my soul through the cross. My God, in you I have trusted: this is the Church's confession: In you I have trusted, not in myself, but in you. I shall not be put to shame: because I have not trusted in man; concerning whom it is said: Cursed is the man who places his hope in man (Jeremiah 17); and: Blessed is the man who trusts in the Lord (Psalm 35). Let there be no delay of the resurrection, which would produce reproach among believers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Neque irrideant me inimici mei. Qui me irriserant prius cum dicerem: Possum destruere templum, et hoc in triduo reaedificare (Matt. xxvi). Neque irrideant me inimici mei: id est, illi qui in homine tantummodo confidunt, quia postquam illo defectus fuerit, inimici ipsorum irrident ei: et inimici Ecclesiae sunt daemones, haeretici, vitia et peccata. Etenim universi qui te exspectant: qui te sustinent: non confundentur. Neque hic, neque in future: Apostoli, vel hi qui credituri sunt per verbum eorum in te.\n\nConfundantur iniqua agentes supervacue. Propheta non optando, sed prophetando dicit: Confundantur in dic judicii illi, qui usque in finem in malitiam ipsorum perseverant: illi qui super perpetratum in me scelus illud addiderunt, ut sigillis tumulum communirent. Usque huc Dominus de Passione sua: hinc vox succedit Ecclesiae: quae post resurrectionem Dominicam se supplicat edoceri.","english":"Let my enemies not mock me. Those who had mocked me earlier when I said, \"I can destroy the temple, and rebuild it in three days\" (Matt. 26). Let my enemies not mock me: that is, those who trust only in man, because once he has failed, their enemies mock them: and the enemies of the Church are demons, heretics, vices, and sins. For all who wait for you: who endure you: they shall not be confounded. Neither here nor in the future: the Apostles, or those who will believe in you through their word.\n\nLet those who act wickedly in vain be confounded. The Prophet speaks not by wishing but by prophesying: let those be confounded in the day of judgment who persevere in their malice even to the end: those who, on top of the crime committed against me, added this, that they secured the tomb with seals. Up to this point the Lord speaks of his Passion: from here the voice of the Church follows, which after the Lord's resurrection prays to be taught.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Vias tuas, Domine, demonstra mihi: et semitas tuas edoce me. Illas per quas venitur in regnum tuum, vel vias tuas: hoc est, mandata tua: notas fac, hoc est, demonstra mihi. Semitas tuas edoce me. Semita minor est quam via: per semitam intelligitur arcta et angusta via, quae ducit ad vitam.\n\nDirige me in veritate tua. Vox Ecclesiae. Dirige me, quia ego tortuosus sum. In veritate tua: hoc est, in Christo tuo: edoce me, ut nihil perverse agam. Quia tu es Deus salutaris meus. Tua enim resurrectione meum salutare mihi collatum est. Et te sustinui tota die. Hoc est toto tempore. Videbant me pro te sustinere per omne vitae hujus tempus. Audieram enim per voces prophetarum te venturum esse in mundum. Sustinui autem per lumen fidei, donec me vocares.\n\nReminiscere miserationum tuarum, Domine, etc. In quibus ut nos redimeres, homo factus es. Vel populus Christianus loquitur: ut rectos eos faciat de sua miseratione; ut illud: Misericordiae tuae multae sunt, Domine; et: Misericordiae tuae a saeculo sunt (Psal. cxviii); et: Misericordias tuas ab initio saeculi promisisti nobis (Ibid.).","english":"Show me your ways, Lord, and teach me your paths. Make known to me those ways by which one comes into your kingdom, or your ways—that is, your commandments; make them known, that is, show them to me. Teach me your paths. A path is less than a way; by “path” is understood the narrow and constricted way that leads to life.\n\nDirect me in your truth. The voice of the Church. Direct me, because I am crooked. In your truth—that is, in your Christ; teach me, so that I do nothing perversely. For you are my saving God. For by your resurrection my salvation has been conferred upon me. And I have waited for you all day long. That is, for all time. They saw me waiting for you throughout the whole time of this life. For I had heard through the voices of the prophets that you were to come into the world. But I waited through the light of faith, until you should call me.\n\nRemember your mercies, Lord, etc. In which, in order to redeem us, you became man. Or the Christian people speaks: that he may make them upright out of his mercy; as that passage: Many are your mercies, Lord; and: Your mercies are from of old (Ps. 118); and: You promised your mercies to us from the beginning of the world (Ibid.).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Delicta juventutis meae et ignorantias meas ne memineris, Domine. Illa quae in adolescentia gessi, priusquam de domo patris iniqui procederem. Aut delicta juventutis, ante baptismum: et ignorantiae meae hoc est, post baptismum.\n\nSecundum magnam misericordiam tuam memor esto mei, Deus. Id est, non secundum merita, sed secundum tuam misericordiam. Immensa est enim misericordia tua, qui vocas ea quae non sunt tamquam quae sunt. Propter bonitatem tuam, Domine. Quia provocas peccatores ad poenitentiam.\n\nDulcis et rectus Dominus. Dulcis, quia est panis vitae. Dulcis, quia promittit praemia futura. Rectus, quia reddit unicuique secundum opera sus. Propter hoc legem dabit delinquentibus in via. Legem charitatis: per quam dimittentes offensas, reconciliamur Deo. Delinquentibus in via, peccatoribus in ista vita.\n\nDiriget mites in judicio. Miles et humiles corde diriget in judicio, hoc est discretionem facit hic in praesenti inter corpus et animam: ut se invicem corrigant in viis mandatorum Dei. Vel illud quod superius scriptum est: Peccata adolescentiae meae et ignorantiae meae ne memineris. Istum et aetas excusat, et ignorantia. Unde intelligimus eum qui peccat in adolescentia, et non ignorat, veniam non habere. Servus quippe qui novit voluntatem Domini sui, et non facit: vapulabit multum (Luc. xii).","english":"Remember not the sins of my youth and my ignorances, Lord. Those things which I did in adolescence, before I came forth from the house of the wicked father. Or the sins of youth, before baptism; and my ignorances, that is, after baptism.\n\nAccording to your great mercy be mindful of me, God. That is, not according to merits, but according to your mercy. For your mercy is immense, you who call those things that are not as though they were. Because of your goodness, Lord. Because you provoke sinners to repentance.\n\nSweet and upright is the Lord. Sweet, because he is the bread of life. Sweet, because he promises future rewards. Upright, because he renders to each one according to his works. For this reason he will give a law to those who go astray in the way. The law of charity: through which, dismissing offenses, we are reconciled to God. To those who go astray in the way, to sinners in this life.\n\nHe will direct the meek in judgment. The meek and humble of heart he will direct in judgment, that is, he makes a discernment here in the present between body and soul: so that they may correct one another in the ways of God's commandments. Or that which was written above: The sins of my youth and my ignorances remember not. This man both age excuses and ignorance. Whence we understand that he who sins in adolescence, and does not lack knowledge, does not have pardon. For the servant who knows the will of his lord, and does not do it, will be beaten with many blows (Luke 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Omnes viae Domini, misericordia et veritas: quia et ipsa misericordia, aequis est librata ponderibus. Docebit mansuetos vias suas. Misericordiam et veritatem: et ut se ex toto corde diligant, quae est vera via. Sic enim sequitur:\n\nUniversae viae Domini misericordia et veritas. Misericordia, qui nos redemit: et veritas, quia impios judicabit. Dulcis et rectus Dominus: quia qui se miserum confitetur, miseretur illi Deus. Requirentibus testamentum ejus. Illis facit misericordiam, qui requirunt novum Testamentum: quo nos sanguine suo reconciliavit Deo Patri. Et testimonia ejus. Prophetas et apostolos: quorum testimoniis est Ecclesia congregata.\n\nPropter nomen tuum, Domine, propitiaberis peccato meo. Non propter mea merita, sed propter tuam misericordiam. Multum est enim. Grande est peccatum meum. Grande est, inquit, generale peccatum: quod nisi Deus per baptismum delere dignetur, aliter non abluetur.","english":"All the ways of the Lord are mercy and truth, because that mercy itself is weighed out with equal balances. He will teach the gentle his ways. Mercy and truth: and that they love him with their whole heart, which is the true way. For thus it follows:\n\nAll the ways of the Lord are mercy and truth. Mercy, because he has redeemed us; and truth, because he will judge the ungodly. The Lord is sweet and upright, because God has mercy on the one who confesses himself wretched. To those who seek his testament. He shows mercy to those who seek the new Testament, by which he reconciled us to God the Father through his own blood. And his testimonies: the prophets and apostles, by whose testimonies the Church is gathered.\n\nFor your name's sake, Lord, you will be propitious to my sin. Not for my merits, but for your mercy. For it is great. Great is my sin. Great, he says, is the universal sin, which unless God deigns to blot out through baptism, it will not be washed away otherwise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Quis est homo qui timet Dominum: legem statuit ei in via quam elegit. Ut ad ea quae elegit, deflectatur. Simile huic per Moysen ad populum Dominus protestatur, dicens: Ecce hodie statui ante oculos tuos ignem et aquam, bonum et malum, vitam et mortem: elige vitam, et vives (Deut. xxx).\n\nAnima ejus in bonis demorabitur. Si elegerit vitam. Et semen ejus hoereditabit terram. Per opera justitiae, haereditatem capiet in regione vivorum. Vel anima ejus in bonis demorabitur: id est, sperabit in praemiis futuris: et semen ejus haereditate possidebit terram. Semen ejus, opera ejus, possidebunt terram: id est, vitam aeternam.\n\nFirmamentum est Dominus timentibus eum. Nos infirmi et imbecilles sumus: sed ab illo hortamur ne ab hujus saeculi fluctibus quatiamur. Et testamentum ipsius ut manifestetur illis. Hoc est novum Testamentum. Lex quae eum annuntiavit per litteram velata, in Christo manifestatur.","english":"Who is the man who fears the Lord: he has set a law for him in the way that he has chosen. So that he may be turned toward the things that he has chosen. The Lord declares something similar to this through Moses to the people, saying: Behold, today I have set before your eyes fire and water, good and evil, life and death: choose life, and you shall live (Deut. 30).\n\nHis soul shall dwell in good things. If he has chosen life. And his seed shall inherit the land. Through works of righteousness, he shall receive an inheritance in the land of the living. Or: his soul shall dwell in good things, that is, he shall hope in future rewards: and his seed shall possess the land by inheritance. His seed, his works, shall possess the land: that is, eternal life.\n\nThe Lord is a firmament to those who fear him. We are weak and feeble: but by him we are exhorted not to be shaken by the waves of this world. And that his testament may be made manifest to them. This is the new Testament. The law which proclaimed him, veiled through the letter, is made manifest in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Oculi mei semper ad Dominum (Eccl. II). Oculi cordis intenta mente ad Deum: de quibus dicitur: Oculi sapientis in capite ejus. Quia ipse evellet de laqueo pedes meos: hoc est, de laqueo diaboli sensus meos, a quo prius per voluptates saeculi capiebar.\n\nRespice in me, et miserere mei. Respice, in adjutorium: et miserere, quia miser sum. Quia unicus et pauper sum ego. Ad Christum pertinet: quia Christus unicus sine peccato: ut ait propheta: Qui peccatum non fecit (Isai. LIII). Pauper pro nobis, ut Paulus dicit: Qui cum dives esset, pauper factus est, ut illius inopia nos divites essemus (II Cor. VIII). Vel unicus, populus Christianus. Sed bene se unicum dicit, quia unigenitus est Patris. Qui pauper natus in carne, factus est unicum pretium mundi. Quia unicus et pauper sum ego. Sic et Elias solus remansit (III Reg. XVIII): et Jeremias so- (??)us sedit et flevit, a malis hominibus separatus (Jerem. xv): Unde et David alibi dicit: Habitare facit unius moris in domo (Psal. LXVII).","english":"My eyes are always on the Lord. The eyes of the heart, with the mind intent on God, of which it is said: The eyes of the wise man are in his head. For he himself will snatch my feet from the snare: that is, my senses from the snare of the devil, by whom I was formerly caught through the pleasures of the world.\n\nLook upon me, and have mercy on me. Look, for help; and have mercy, because I am wretched. Because I am only one and poor. This pertains to Christ: because Christ is the only one without sin, as the prophet says: Who did no sin. Poor for our sake, as Paul says: Who though he was rich, became poor, so that by his poverty we might be rich. Or the only one is the Christian people. But he rightly calls himself the only one, because he is the only-begotten of the Father. He who was born poor in the flesh became the unique price of the world. Because I am only one and poor. Thus also Elijah remained alone: and Jeremiah sat alone and wept, separated from evil men. Hence David also says elsewhere: He makes those of one mind to dwell in a house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Tribulationes cordis mei multiplicatoe sunt. Per passionem. De necessitatibus meis erue me. Necessitates meae sunt, ut homo pro hominibus moriar, et ideo a te eripiar, ut resurgam.\n\nVide humilitatem meam. Per quam carnem suscepi. Et laborem meum. Quo morti subdor. Vel aliter. Vide humilitatem mem et laborem meum. Ecclesia loquitur ad Christum. Humilitatem, quia humiliant eam peccatores. Laborem, in tribulatione. Et dimitte omnia delicta mea. Populi delicta, quae in me suscepi.\n\nRespice inimicos meos: Judaeos utique, ut confundantur. Respice inimicos meos, quoniam multiplicati sunt. Vox Ecclesiae de persecutoribus. Odio iniquo oderunt me. Iniquum odium ad distinctionem justi dicitur. Si enim non odissent me, non utique condemnassent morte.\n\nCustodi animam meam, et eripe me. Ecclesia supplicat ut custodiatur et eripiatur ab omni malo. Non confundar, quia invocavi te. In manus tuas commendo spiritum meum. Non confunaar, neque hic, neque in futuro, quia invocavi te.","english":"The tribulations of my heart have been multiplied. Through suffering. From my necessities deliver me. My necessities are that I die as a man for men, and therefore that I be rescued by you, so that I may rise again.\n\nSee my humility. Through which I took up flesh. And my labor. By which I am subjected to death. Or otherwise. See my humility and my labor. The Church speaks to Christ. Humility, because sinners humiliate her. Labor, in tribulation. And forgive all my offenses. The offenses of the people, which I took upon myself.\n\nLook upon my enemies: the Jews indeed, that they may be confounded. Look upon my enemies, for they have been multiplied. The voice of the Church concerning her persecutors. With unjust hatred they have hated me. Unjust hatred is spoken of in distinction from just hatred. For if they had not hated me, they would certainly not have condemned me to death.\n\nGuard my soul, and deliver me. The Church entreats that she be guarded and delivered from every evil. Let me not be confounded, because I have called upon you. Into your hands I commend my spirit. Let me not be confounded, neither here nor in the future, because I have called upon you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Innocentes et recti adhoeserunt mihi. innocentes, qui puritatem vitae ab exordio nativitatis custodierunt. Sicut collo adhaeret caput, et membra in eodem corpore continentur: sic et Ecclesia per justitiam adhaesit Christo, et membra ejus in eodem corpore continentur. Innocentes, id est, successores apostolorum, vel caeteri sancti et recti, quorum cor non fuit perversum post deos alienos. Adhoeserunt mihi, revertenti ex interis. Quoniam sustinui te, Domine. Implevi, Pater, voluntatem tuam.\n\nLibera me, Deus Israel, ex omnibus tribulationibus meis. Ut mihi mors ultra non dominetur: sicut Apostolus ait: Scitote quia Christus resurgens ex mortuis, jam non moritur, mors illi ultra non dominabitur (Rom. VI). Sciendum tamen, quod humilitas orationis non ad divinitatem, sed ad humilitatem assumptae carnis est referenda. Nos vero deprecemur Dominum, ut viventes immaculati, ab infernalibus angustiis liberari mereamur. Quia sustinui te, Domine. Libera me, Deus Israel. Israel, id est, animarum videntium Deum. Ex omnibus angustiis, ex omnibus tribulationibus meis.","english":"The innocent and the upright have clung to me—the innocent, who have preserved the purity of life from the beginning of their birth. As the head clings to the neck, and the members are held together in the same body, so too the Church through righteousness has clung to Christ, and her members are held together in the same body. The innocent, that is, the successors of the apostles, or the other saints and upright ones, whose heart was not perverse after strange gods. They have clung to me as I return from the underworld. Because I have waited for you, Lord. I have fulfilled your will, Father.\n\nDeliver me, God of Israel, from all my tribulations. So that death may no longer have dominion over me, as the Apostle says: Know that Christ, rising from the dead, dies no more; death shall no longer have dominion over him (Rom. 6). Yet it must be understood that the humility of the prayer is to be referred not to the divinity but to the humility of the assumed flesh. But let us beseech the Lord, that we, living blameless, may deserve to be delivered from the straits of hell. Because I have waited for you, Lord. Deliver me, God of Israel. Israel, that is, of the souls of those who see God. From all distresses, from all my tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"PSALMUS XXV.\n\nIn finem, Psalmus David. Psalmus iste de homine et Christo testatur: et omnis Ecclesiae in Christo perfectae continet vocem.\n\nJudica me, Domine, quoniam ego in innocentia mea ingressus sum. Ut sit mihi per judicium tuum misericordia: quoniam per innocentiae gradior viam. Superius dictum est: Judica me, Domine. Vox Ecclesiae ad Christum. Judica me, non quod judicium futurum roget a Deo, sed discretionem: de qua in alio psalmo legimus: Judica me, Deus, et discerne causam ineam (Psal. XLII): hoc est, ut non me judices in futuro, sicut caeteri peccatores judicandi sunt. Quoniam ego in innocentia mea ingressus sum. Pro parte sua dicit Ecclesia. Ac si dicat: Parata sum innocenter vivere, quia nulli nocuit, nec nocere desiderat Ecclesia. Ingressus sum, id est, inter peccatores, ubi usque in finem habitat. Et in Domino sperans non infirmor. Sed firmor In fide. Non infirmor, id est, inter bos peccatores: propterea quia in te spero, non in me.","english":"PSALM 25.\n\nUnto the end, a Psalm of David. This psalm bears witness concerning the man and Christ, and contains the voice of the whole Church made perfect in Christ.\n\nJudge me, O Lord, for I have walked in my innocence. That through your judgment there may be mercy for me, since I walk along the path of innocence. It was said above: Judge me, O Lord. The voice of the Church to Christ. Judge me—not that she asks of God the future judgment, but discernment, of which we read in another psalm: Judge me, O God, and discern my cause (Ps. 42): that is, that you may not judge me in the future, as the other sinners are to be judged. For I have walked in my innocence. The Church speaks on her own part. As if she were to say: I am ready to live innocently, because she has harmed no one, nor does the Church desire to harm anyone. I have walked—that is, among sinners, where she dwells even to the end. And hoping in the Lord, I am not weakened. But I am strengthened in faith. I am not weakened—that is, among these sinners: because I hope in you, not in myself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Proba me, Domine, et tenta me. Probari se rogat Ecclesia, ut se noscat, et ab aliis cognoscatur probata. Sicut Job probatus est, ut se cognosceret, et alii eum cognoscerent: sicut illi reges fecerunt qui eum visitaverunt. Proba me, Domine, in tentationi– bus: et tenta me, ne aliquid in me delicti remaneat. Ure renes meos et cor meum. Quid renes., sonent, in corde significat: quia misericordia tua in conspectu oculorum meorum est. Sic petit judicium, ut misericordiae recordetur. Ure renes meos et cor meum. Spiritum sanctum adhibe delectationibus et cogitationibus meis: qui utraque exurens, me dignum efficiat. Ure, hoc est, igne Spiritus sancti, de quo igne dicit: Ignem veni mittere in terram (Luc. XII).\n\nQuoniam misericordia tua ante oculos meos est. Ut ab hoc igne arguar, et non exurar. Et complacui in veritate tua. In Christo tuo: ut non in meo mendacio, sed in tua veritate placerem.","english":"Prove me, O Lord, and try me. The Church asks to be proved, that she may know herself, and that being proved she may be known by others. As Job was proved, that he might know himself, and others might know him: as those kings did who visited him. Prove me, O Lord, in temptations: and try me, that nothing of sin may remain in me. Burn my reins and my heart. What the reins mean, he signifies in the heart: because your mercy is before my eyes. Thus he asks for judgment, that he may remember mercy. Burn my reins and my heart. Apply the Holy Spirit to my delights and thoughts: who, burning up both, may make me worthy. Burn, that is, with the fire of the Holy Spirit, of which fire he says: I came to cast fire upon the earth (Luke 12).\n\nBecause your mercy is before my eyes. That I may be reproved by this fire, and not burned up. And I have been well pleased in your truth. In your Christ: that I might please not in my own lie, but in your truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Non sedi in concilio vanitatis. Non sum conjunctus his qui contra te, Christum meum, vanum agebant concilium. Non sedi in concilio vanitatis, id est, qui de terrenis cogitant semper, non sedit Ecclesia in eorum concilio. Et cum iniqua gerentibus non introibo. Non posui cum his absconditam conscientiam meam.\n\nOdivi Ecclesiam malignantium: Judaeorum, sive haereticorum. Et cum impiis non sedebo: pactum cum his non inibo. Et cum impiis non sedebo: id est, non solum cogitaverunt in verbo, sed perfecerunt in opere.\n\nLavabo inter innocentes manus meas. In bonis operibus lavabo manus meas, quae peccatis ante sordebant. Manus lavabo, id est, opera. Lavat per lacrymas, per baptismum et poenitentiam. Et circumdabo altare tuum, Domine. Amplectar sublimia tua, ut discam laudare te. Altare, id est, fides. Circumdabo, id est, operibus bonis. Unusquisque sanctus altare Domini in se habet: quod est fides.","english":"I have not sat in the council of vanity. I have not joined myself to those who, against you, my Christ, were holding a vain council. I have not sat in the council of vanity—that is, among those who always think on earthly things; the Church has not sat in their council. And with those who do iniquity I will not go in. I have not set my hidden conscience among them.\n\nI have hated the church of the malignant: of the Jews, or of the heretics. And with the impious I will not sit: I will not enter into a pact with them. And with the impious I will not sit: that is, they have not only thought it in word, but have carried it out in deed.\n\nI will wash my hands among the innocent. In good works I will wash my hands, which before were foul with sins. I will wash my hands—that is, my works. He washes through tears, through baptism and penitence. And I will surround your altar, O Lord. Let me embrace your lofty things, that I may learn to praise you. The altar—that is, faith. I will surround—that is, with good works. Each saint has the Lord's altar within himself: which is faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Ut audiam vocem laudis tuoe: et enarrem universa mirabilia tua. Ut cum didicero, exponam caeteris miraculum illud: qualiter pro nobis vel passus es, vel resurrexisti. Et enarrem universa mirabilia tua, laudis tuae: id est, quidquid boni agimus, a Deo reputatur esse, et quidquid mali facimus, a nobis est. Laus Dei perfecta est, et laus hominum imperfecta.\n\nDomine, dilexi decorem domus tuoe, et locum habi– tationis glorioe tuoe. Pulchram effeci mentem meam, ut esset tibi commoratio digna: in qua habitans glorifices me gloria tua. Domus Domini est Ecclesia. Sacerdotes et habitatio gloriae tuae ipsi sunt in quibus habitat Deus.\n\nNe perdas cum impiis animam meam. Cum his qui per impietatem, mitem tradiderunt. Et cum viris sanguinum vitam meam. Qui dolose insidianies, effuderunt sanguinem tuum.\n\nIn quorum manibus iniquitates sunt. Hoc est, in operibus eorum. Dextera eorum repleta est muneribus. Abstinendum a muneribus docet: culpans eos qui accipiunt munera: qui iniquitatem agentes, quaestum hujus impietatis lucrum aliquod arbitrati sunt: sicut ipse proditor Judas fecit. Dextera eorum repleta est muneribus. De sinistra fecerunt sibi dexteram: quia vita futura, dextera dicitur, et sinistra, vita praesens. Illi pro dextera, habuerunt sinistram: ut est illud: Est munus a lingua, et est munus a manu, et est munus ab obsequio. A lingua, laus: hoc est, favor humanus.","english":"That I may hear the voice of your praise: and declare all your wondrous works. That when I have learned, I may set forth to others that miracle: how you both suffered and rose again for us. And declare all your wondrous works, of your praise: that is, whatever good we do is reckoned to be from God, and whatever evil we do is from ourselves. The praise of God is perfect, and the praise of men is imperfect.\n\nLord, I have loved the beauty of your house, and the place of the habitation of your glory. I have made my mind beautiful, that it might be a dwelling worthy of you: in which, dwelling, you may glorify me with your glory. The house of the Lord is the Church. The priests and the habitation of your glory are those in whom God dwells.\n\nDo not destroy my soul with the impious. With those who through impiety handed over the meek one. And my life with men of blood. Who, lying in wait deceitfully, shed your blood.\n\nIn whose hands are iniquities. That is, in their works. Their right hand is filled with gifts. He teaches that gifts must be abstained from: blaming those who receive gifts: who, doing iniquity, reckoned the gain of this impiety to be some profit: just as the traitor Judas himself did. Their right hand is filled with gifts. They have made for themselves a right hand out of the left: because the future life is called the right hand, and the present life the left. They, instead of the right hand, had the left: as is that saying: There is a gift from the tongue, and there is a gift from the hand, and there is a gift from service. From the tongue, praise: that is, human favor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"A manu, a rebus terrenis. Ab obsequio, servilium indebite impensum. Sed melius est, quod ait propheta: Qui excutit manus suas ab omni munere, iste in excelsis habitat (Isai. XXXIII).\n\nEgo autem in innocentia mea ingressus sum. Ecclesia loquitur pro parte bonorum: per studium sanctae vitae a prioribus delictis. Ingressus, inter peccatores. Libera me. De tribulatione. Et miserere mei. Quia miser sum.\n\nPes enim meus stetit in via recta. Sensus meus in Christo: quia ipse est via. Pes enim meus, ne mihi praevaleam, stetit in via recta: ille scilicet, in quo ad (??)e accedere coepi per justitiae viam. In Ecclesiis benedicam Dominum. De unitate congregationis dicit. In Ecclesia, non in latebris, sed in conventiculis populorum te benedicens. Praedicabo dilectionem illam qua tuo me sanguine redemisti: baptismo abluisti: ac pane coelesti et sacris dapibus adimpletum, innocentiae me melioris vitae restituisti.","english":"From the hand, from earthly things. From service, rendered unduly by slaves. But better is what the prophet says: He who shakes his hands free from every gift, this man dwells in the highest places (Isa. 33).\n\nBut I have entered in my innocence. The Church speaks on behalf of a portion of the good: through the pursuit of a holy life, from former sins. I have entered, among sinners. Free me. From tribulation. And have mercy on me. Because I am wretched.\n\nFor my foot has stood in the right way. My understanding in Christ: because he himself is the way. For my foot, lest I prevail over myself, has stood in the right way: that is, he in whom I have begun to draw near to you through the way of righteousness. In the churches I will bless the Lord. He speaks of the unity of the congregation. In the Church, not in hiding places, but in the assemblies of the peoples, blessing you. I will proclaim that love by which you redeemed me with your blood: washed me in baptism: and, filled with the heavenly bread and the sacred feasts, you restored me to the innocence of a better life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"PSALMUS XXVI.\n\nIn finem, Psalmus David antequam ungeretur. Ter unctus est David: Semel sub patre suo Jesse in Bethlehem (I Reg. xvi): secundo, in Hebron (II Reg. II): tertio, quando regnavit super omnem Israel in Jerusalem (II Reg. v). Quaere ergo cui potissimum hic psalmus conveniat unctioni. Sciendum autem quod antequam ungeretur, in Hebraeis voluminibus non habetur. Sed de istis tribus unctionibus, media ad istum pertinet psalmum. David figuram Christi tenet: quia et ipse unctus est in baptismo, quando in specie columbae Spiritus sanctus super eum venit. David a prima unctione non accepit regnum: sic nec Christus secundum carnem tempore passionis accepit regnum, nisi posteaquam ascendit.\n\nDominus illuminatio mea, et salus mea, quem timebo? Nullis tenebris obtegi formidat, quem Dominus illuminat semper et salvat. Dominus illuminatio mea et salus mea, quem timebo? Vox Ecclesiae ad Christum, In omnibus psalmis verba Spiritus sancti sunt. Sicut oculi corporis illuminantur ab alia luce: sic et oculi cordis nostri a virtute fidei, hoc est, a Christo illuminantur. Unde dictum est: Qui illuminat omnem hominem venientem in hunc mundum (Joan. x).","english":"PSALM 26.\n\nUnto the end, a Psalm of David before he was anointed. David was anointed three times: first, under his father Jesse in Bethlehem (1 Kings 16); second, in Hebron (2 Kings 2); third, when he reigned over all Israel in Jerusalem (2 Kings 5). Ask, therefore, to which anointing this psalm most properly belongs. But it must be known that \"before he was anointed\" is not found in the Hebrew volumes. Yet of these three anointings, the middle one pertains to this psalm. David holds the figure of Christ, because he too was anointed in baptism, when the Holy Spirit came upon him in the likeness of a dove. David did not receive the kingdom from the first anointing; so neither did Christ according to the flesh receive the kingdom at the time of his passion, but only after he ascended.\n\nThe Lord is my light and my salvation, whom shall I fear? He whom the Lord always enlightens and saves fears to be covered by no darkness. The Lord is my light and my salvation, whom shall I fear? The voice of the Church to Christ. In all the psalms the words are the Holy Spirit's. As the eyes of the body are enlightened by another light, so also the eyes of our heart are enlightened by the power of faith, that is, by Christ. Whence it is said: Who enlightens every man coming into this world (John 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Dominus defensor vitoe meoe, a quo trepidabo? Ipse est enim fidelis animae protectio: idcirco non metuit inimicum. Defensor est ipse qui et salus; sed tamen defensor adjutor dicitur: A quo trepidabo? Dicit Ecclesia: A nullo, nec a diabolo, neque ab haeretico, (??)neque a persecutore, dum ipsum habeo defensorem.\n\nDum appropinquant super me nocentes, ut edant carnes meas. Accedunt, ut excitatis in me prioribus delictis, corpus meum rabido dente dilacerent(??) Vel, dum appropinquant super me nocentes, ut edant carnes meas, id est, daemones vel persecutores. Carnes vero, id est, affectus carnis: quia hoc est cibus ipsorum. Et tamen dantur illis carnes edere: id est, corpora sanctorum ad persequendum. Sed habent sancti consolationem a Domino, ut ait in Evangelio: Nolite timere eos qui occidunt corpus: animam autem non possunt occidere (Matth. x).","english":"The Lord is the defender of my life, of whom shall I be afraid? For he himself is the faithful protection of the soul; therefore it does not fear the enemy. He himself is both defender and salvation; yet he is called defender and helper: Of whom shall I be afraid? The Church says: Of no one, neither of the devil, nor of the heretic, nor of the persecutor, so long as I have him himself as my defender.\n\nWhile the harmful draw near against me, to eat my flesh. They draw near, so that, when my former sins are stirred up within me, they may tear my body with rabid tooth. Or, while the harmful draw near against me to eat my flesh, that is, the demons or persecutors. But the flesh, that is, the affections of the flesh: for this is their food. And yet they are given the flesh to eat: that is, the bodies of the saints to persecute. But the saints have consolation from the Lord, as he says in the Gospel: Do not fear those who kill the body, but cannot kill the soul (Matthew 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Qui tribulant me inimici mei: ipsi infirmati sunt et ceciderunt. Quia Dominus illuminatio mea est: qui tribulant me inimici mei, daemones, vel persecutores: ipsi infirmati sunt et ceciderunt. Tunc infirmati sunt, quando Christus nostram suscepit humanitatem.\n\nSi consistant adversum me castra: non timebit cor meum. Dominus enim bellator fortis, ipse pugnabit pro me. Si consistant adversum me castra: id est, fortitudo daemoniorum, vel persecutorum. Castra dicit, secundum illud: Castrametati sunt (Num. XXXIII). Non timebit cor meum. Ecclesia dicit, propter illud quod Dominus dixit: Ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi (Matth. ult.).\n\nSi exsurgat in me proelium, in hoc ego sperabo. Et si moveantur adversus me pugnae, confidcns sum in his: eo quod possit Deus, qui est spes mea, iniqua tela in inimicorum ora detorquere. Si insurgat in me proelium. Ista supradicta praelia, pugna daemoniorum. Ego, dicit Ecclesia, in auxilium tuum et defensionem tuam sperabo.","english":"My enemies who trouble me: they themselves have been weakened and have fallen. Because the Lord is my light: my enemies who trouble me, demons or persecutors: they themselves have been weakened and have fallen. They were weakened then, when Christ took up our humanity.\n\nThough camps stand against me: my heart will not fear. For the Lord is a strong warrior, he himself will fight for me. Though camps stand against me: that is, the strength of demons or persecutors. He calls them camps, according to that passage: They encamped (Num. 33). My heart will not fear. The Church says this, on account of what the Lord said: Behold, I am with you all days, even to the consummation of the age (Matt., last).\n\nThough battle rise up against me, in this I will hope. And though battles be stirred up against me, I am confident in these things: because God, who is my hope, can turn back wicked weapons into the mouths of the enemies. Though battle rise up against me. These battles mentioned above, the battle of demons. I, says the Church, will hope in your aid and your defense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Unam petii a Domino, hanc requiram. Quidam putant unam charitatem, sive gratiam, aut certe unam petitionem dici: cum ahath verbum Hebraeum, absolute unum neutrali genere sonet, et legatur: Unum petii a Domino, id est, ipsum Dominum. Hunc requiram, id est, ipsum Dominum.\n\nUt inhabitem in domo Domini omnibus diebus vitoe meoe. In domo Domini, in vita perpetua: quia quamvis Ecclesia hic dicatur domus: tamen non proprie, sed nuncupative. Unde dicit: Beati qui habitant in domo tua, Domine (Ps. LXXXIII).\n\nUt videam voluntatem Domini: id est, dilectionem Dei: ut illud: Videbimus eum sicuti est (Joan. III), sed hic per speculum. Unam petii a Domino, hanc requiram. Videamus quae est una petitio: Ut inhabitem, Inquit, in domo Domini omnibus diebus vitoe meoe: ut in hac vita mortali, templum sanctum efficiar, in quo Deus inhabitare dignetur. Et visitem templum ejus. Eis qui in terris positi, coelestem vitam agunt, particeps fiam. Et protegar in templo sancto ejus: id est, protectionem ab ipso supra dicto habeam.","english":"I have asked one thing of the Lord, this I will seek. Some think that one love, or grace, or certainly one petition is meant, since the Hebrew word ahath, taken absolutely, sounds as \"one\" in the neuter gender, and is read: I have asked one thing of the Lord, that is, the Lord himself. This I will seek, that is, the Lord himself.\n\nThat I may dwell in the house of the Lord all the days of my life. In the house of the Lord, in eternal life; because although the Church here is called a house, yet not properly, but by designation. Hence it says: Blessed are they who dwell in your house, O Lord (Ps. LXXXIII).\n\nThat I may see the will of the Lord: that is, the love of God: as that: We shall see him as he is (John III), but here through a mirror. I have asked one thing of the Lord, this I will seek. Let us see what the one petition is: That I may dwell, it says, in the house of the Lord all the days of my life: that in this mortal life I may be made a holy temple, in which God may deign to dwell. And that I may visit his temple. That I may become a partaker with those who, placed on earth, lead a heavenly life. And that I may be protected in his holy temple: that is, that I may have protection from the same Lord mentioned above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Quoniam abscondit me in tabernaculo suo. In quo per fidem inhabitet mecum: ne mihi tentationum obviarent procellae. Tabernaculum divinitatis, humanitas Christi est. Abscondit Ecclesiam in tabernaculo suo: quia caput nostrum Christus est, et nos membra illius. Abscondit ergo Ecclesiam apud se, ut dictum est: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo (Coloss. III). In dic malorum. Numquid dies mali sunt? Non, sed in nostris operibus mali dicuntur, ut Paulus dicit: Quoniam dies mali sunt (Ephes. v). De istis praesentibus diebus dicit. Quia quamvis caput sursum sit, membra tamen adhuc deorsum sunt usque in finem. Quia et hoc puto significari, quando ipse solus in monte: navicula in mari jactabatur fluctibus, et ideo ab ipso protectione indigent (Matth. VIII). In die malorum: in insidianlium felicitate. Protexit me in abscondito tabernaculi sui. In corde credenti ad justitiam.","english":"Because he hid me in his tabernacle. In which he dwells in me through faith, lest the storms of temptations meet me. The tabernacle of the Godhead is the humanity of Christ. He hid the Church in his tabernacle, because our head is Christ, and we are his members. He hid the Church, therefore, with himself, as it is said: For you are dead, and your life is hidden with Christ in God (Col. 3). In the day of evils. Are there evil days? No, but they are called evil in our works, as Paul says: Because the days are evil (Eph. 5). He speaks of these present days. Because although the head is above, the members are still below until the end. Because I think this too is signified, when he was alone on the mountain: the little boat on the sea was tossed by the waves, and therefore they need protection from him (Matt. 8). In the day of evils: in the prosperity of those lying in wait. He protected me in the hidden place of his tabernacle. In the heart of the one believing unto righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"In petra exaltavit me. In Christo exaltavit per fidem. Petra, Christus: ut Paulus ait: Petra autem erat Christus (I Cor. x). In petra exaltavit me: In se, qui est stabilis petra ac verissimum fundamentum. Et nunc exaltavit caput meum super inimicos meos. Nunc, in praesenti: super inimicos, id est, super istos supradictos, exaltatum est caput nostrum, quod est Christus: super omnes inimicos Ecclesiae. Et nunc exaltavit caput meum super inimicos meos, super motus carnales, qui me saepe humiliabant, ne coelestia contemplarer.\n\nCircuibo et immolabo in tabernaculo ejus hostiam jubilationis. Circuibo, id est, exercitabor in creaturis Dei: considerans orbem in Christo credentem. Quia considerat creaturas Dei: cum aliquis coelum et terram, vel mare cum suis ornamentis conspexerit, invenit quid immolet Deo, hoc est, laudem. Circuibo, hoc est, per quatuor partes mundi exempla sanctorum inquiro, et ibi invenitur laus Dei. Et immolabo in tabernaculo ejus hostiam vociferationis. Quod pro nobis ad tempus humilitatem sustinuit, gaudens praedicabo: quia talibus hostiis delectatur. Hostiam jubilationis, hoc est, praedicationis. Jubilus dicitur, qui nec per litteras, nec per syllabas, nec verbis potest comprehendere magnitudinem laudationis Dei. Hostia dicitur, quae per partes dividitur, et sanguis circa altare effunditur, et ipsa hostia foris comburitur.","english":"In the rock he exalted me. In Christ he exalted me through faith. The rock is Christ, as Paul says: “But the rock was Christ” (1 Cor 10). “In the rock he exalted me”: in himself, who is the stable rock and the truest foundation. “And now he has exalted my head above my enemies.” “Now,” in the present: “above my enemies,” that is, above those mentioned above, our head has been exalted, which is Christ: above all the enemies of the Church. “And now he has exalted my head above my enemies,” above the carnal impulses, which often humbled me, so that I would not contemplate heavenly things.\n\nI will go about and sacrifice in his tabernacle a victim of jubilation. “I will go about,” that is, I will exercise myself among the creatures of God, considering the world believing in Christ. Because one considers the creatures of God: when someone has looked upon heaven and earth, or the sea with its ornaments, he finds what he may sacrifice to God, that is, praise. “I will go about,” that is, through the four parts of the world I seek out the examples of the saints, and there the praise of God is found. “And I will sacrifice in his tabernacle a victim of outcry.” What he endured for us in humility for a time, I will proclaim rejoicing: because he takes delight in such victims. A “victim of jubilation,” that is, of preaching. A jubilus is that which can comprehend the greatness of the praise of God neither through letters, nor through syllables, nor in words. A victim is so called because it is divided into parts, and its blood is poured out around the altar, and the victim itself is burned outside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"Sacrificium dicitur vinum et oleum, et medium animal; et holocaustum, totum combustum, et victima, antequam occidatur. Unde Paulus: Hostiam vivam (Rom. XII). Cantabo et psalmum dicam Domino. Cantabo, praedicabo; Psal– mum dicam, opere compleam: vel laudes spirituales mente concinam dilatata.\n\nExaudi, Domine, vocem meam, qua clamavi ad te: miserere mei et exaudi me. Per interioris enim hominis clamorem deprecor ut exaudias me.\n\nTibi dixit cor meum, exquisivit te facies mea: faciem tuam, Domine, requiram. Merito cor justi vultum viventis Dei requirit: quia eum videre posse confidit. Beati enim mundo corde: quoniam ipsi Deum videbunt (Matth. II). Quaesivit facies mea faciem tuam, hoc est, Ecclesia mea faciem tuam requislvit: hoc est, praesentiam tuam.\n\nNe avertas faciem tuam a me. Alibi dicit: Averte faciem luam a peccatis meis (Psal. L). Et hoc orandum est. Sed hic dicit: Ne avertas faciem tuam; id est, ne dimittas me in propria voluntate: sicut dictum est: Tradidit illos Deus in reprobum sensum (Rom. I): hoc est, permisit. Ne declines in ira a servo tuo. Servus si Dominum terrenum offendit, cum pavore et metu est: quanto magis homo, si Deum coelestem offendat? Ergo hoc rogat Ecclesia, ut illam hic corripiat, et illam videat. Ut non ab illa cum ira discedat, sed ut illa gerat ea a quibus non declinet: sed facie propitiata respiciat.","english":"Wine and oil are called a sacrifice, and a half animal; and a holocaust is the whole burnt offering, and a victim is so called before it is slain. Whence Paul says: “A living victim” (Rom 12). I will sing and say a psalm to the Lord. “I will sing” — I will preach; “I will say a psalm” — I will fulfill it in deed; or I will sing spiritual praises in a mind enlarged.\n\nHear, O Lord, my voice, with which I cried to you: have mercy on me and hear me. For through the cry of the inner man I beseech you to hear me.\n\nTo you my heart has spoken, my face has sought you: your face, O Lord, I will seek. Deservedly does the heart of the just seek the face of the living God, because it trusts that it can see him. For “blessed are the clean of heart, for they shall see God” (Mt 5). My face has sought your face — that is, my Church has sought your face, that is, your presence.\n\nDo not turn your face away from me. Elsewhere it says: “Turn your face away from my sins” (Ps 50). And this must be prayed for. But here it says: “Do not turn your face away” — that is, do not abandon me to my own will, as it is said: “God handed them over to a reprobate mind” (Rom 1) — that is, he permitted it. Do not turn aside in anger from your servant. If a servant offends an earthly master, he is in fear and dread; how much more a man, if he offends the heavenly God? Therefore the Church prays this, that he may correct her here and see her — that he may not depart from her in anger, but that she may do those things from which she does not turn aside, and that with a propitious face he may look upon her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Adjutor meus esto, Domine, ne derelinquas me, neque despicias me Deus salutaris meus. Adjutor, in praesenti. Esto, tam de praesenti, quam de futuro pertinet. Ne derelinquas me: neque hic, neque in futuro. Neque despicias me, Deus salutaris meus. Salutaris noster Christus est, et hoc rogat Ecclesia ut non despiciatur ab illo: id est, non committat illud peccatum per quod a Deo despiciatur. Ne derelinquas me: cum crucifigo carnes meas cum vitiis et concupiscentiis. Neque despicias me, Deus salutaris meus: quia et si mortalis sum tamen, coelestia quaero.\n\nQuoniam pater meus et mater mea dereliquerunt me. Pater, diabolus: mater, Babylonia, vel gentilitas, antequam Christus veniret in mundum, parentes nobis fuerunt. Modo pater noster, Deus est, et mater nostra, Jerusalem coelestis: ut ait Paulus: Jerusalem quae est mater nostra (Galat. iv). Quoniam pater meus et mater mea dereliquerunt me: Dominus autem assumpsit me. Regnum mundi et civitates hujus saeculi quae mc genuerunt, et caduca promittebant, reliqui, et a te assumptus, ab his sum derelictus. Quia pater meus et mater mea dereliquerunt me. Potest et de David simpliciter accipi, quod minimus inter fratres, a parentibus contemptus, a Deo electus est per Samuelem. In commune vero, parentum in filiis amor morte finitur: Dei amor crescit in tempore.","english":"Be my helper, Lord; do not forsake me, nor despise me, God my savior. “Helper” refers to the present. “Be” pertains both to the present and to the future. “Do not forsake me”: neither here nor in the future. “Nor despise me, God my savior.” Our savior is Christ, and the Church asks this, that she not be despised by him: that is, that she not commit that sin by which she is despised by God. “Do not forsake me”: when I crucify my flesh with its vices and desires. “Nor despise me, God my savior”: because even if I am mortal, I seek heavenly things.\n\nFor my father and my mother have forsaken me. The father is the devil; the mother is Babylon, or the Gentiles, who were our parents before Christ came into the world. Now our father is God, and our mother the heavenly Jerusalem, as Paul says: “Jerusalem, which is our mother” (Gal 4). “For my father and my mother have forsaken me”: but the Lord has taken me up. I have abandoned the kingdom of the world and the cities of this age which bore me and promised me things that pass away, and having been taken up by you, I have been forsaken by them. “Because my father and my mother have forsaken me.” This can also be taken simply of David, that the youngest among his brothers, despised by his parents, was chosen by God through Samuel. In general, however, the love of parents for their children ends with death; the love of God grows with time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":". Legem mihi constitue, Domine. Legem, temetipsum, quia ipse est lex. In via tua: id est, mandatis tuis. Quae sunt illa mandata? Ut non declines ad dexteram, neque ad sinistram, et non respicias retro, ut illud: Nemo ponens manum suam in aratro, et aspiciens retro, aptus est regno coelorum (Luc. ix, 6). Et item: Memores estote uxoris Lot (Luc. XVII). Et ea quae sursum sunt quaerite, non quae super terram. Legem pone mihi, Domine, in via tua: et dirige me in semita recta. Ut non declinem a dextris et sinistris, sed tua sequens mandata, viamque regiam gradiens, terram repromissionis ingrediar. Propter inimicos meos: carnales motus, daemones, haereticos persecutores.\n\nNe tradideris me in animas persequentium me. Ut non satietur anima eorum de adversitatibus quae accidunt mihi. Quoniam insurrexerunt in me testes iniqui: et mentita est iniquitas sibi. Insurrexerunt in me, dicentes mendacium: sed cum in te confiderem, destructi sunt in mendacio suo. Quoniam insurrexerunt in me testes iniqui. Contra Christum testes iniqui surrexerunt, quando dixerunt Judaei: Hic dixit: Destruite templum hoc, (??)et in triduo reaedificabo il(??) lud (Matth. xxvi). Vel conlra Ecclesiam dicunt adversarii. Mentita est iniquitas sibi: id est, sibimetipsis mentiti sunt, et non mihi: quia unius cujusque vitium in suum recurrit auctorem. Et mentita est iniquitas sibi.","english":"Appoint a law for me, Lord. A law—your very self, because you yourself are the law. In your way: that is, in your commandments. What are those commandments? That you not turn aside to the right or to the left, and not look back, as that saying: No one putting his hand to the plow and looking back is fit for the kingdom of heaven (Luke 9:6). And likewise: Remember Lot's wife (Luke 17). And: Seek the things that are above, not the things that are on the earth. Set a law for me, Lord, in your way: and guide me in the straight path. That I may not turn aside from the right or the left, but following your commandments and walking the royal road, may enter the land of promise. Because of my enemies: carnal impulses, demons, heretical persecutors.\n\nDo not hand me over into the souls of those who persecute me. That their soul may not be sated with the adversities that befall me. For false witnesses have risen up against me: and iniquity has lied to itself. They have risen up against me, speaking a lie: but when I trusted in you, they were destroyed in their own lie. For false witnesses have risen up against me. False witnesses rose up against Christ, when the Jews said: This man said: Destroy this temple, and in three days I will rebuild it (Matthew 26). Or the adversaries speak against the Church. Iniquity has lied to itself: that is, they have lied to themselves, and not to me: because each one's vice returns upon its own author. And iniquity has lied to itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Testes flagitiosi, in eo quod contra alios mentiuntur: sibi mentiuntur, dum in se supplicia praeparant, putantes Deum non vindicare mendacia.\n\nCredo videre bona Domini, in terra viventium. Vox Ecclesiae. In terra viventium, quia pignus nostrum illuc sursum habemus, quod est Christus. Ille accepit de nostra terra mortale corpus, et nos ab ipso accepimus spem et fidem, et per spem et fidem credentes, perveniemus in terram viventium: in qua sancti capient haereditaeem regni codorum. Exspecta Dominum. Id est, usque in finem sacculi quidquid tibi accesserit, pro Christo patienter sustine.\n\nViriliter age. Id est, fortiter age: ut dixit Angelus ad Jesum: Confortare, et esto robustus (Josue i). Et confortetur cor tuum: hoc est, anima tua. Et exspecta Dominum: hoc est, sustine Dominum. Propheta hic hortatur fidelem illum, qui usque nunc locutus est, dicens: Exspecta primum, ut contra certamina mundi a Deo conforteris. Exspecta deinceps, ut victor ab eodem Domino coroneris: quia non coronabitur, nisi qui legitime certaverit. Nos vero deprecemur Dominum, ut ipso confortante, sustinendo viriliter mundialium fluctuum procellas, exspectemus per fidem: quoadusque veniat reddere, quae dignatus est polliceri.","english":"Wicked witnesses, in that they lie against others, lie to themselves, while they prepare punishments for themselves, thinking that God does not avenge lies.\n\nI believe to see the good things of the Lord, in the land of the living. The voice of the Church. In the land of the living, because we have our pledge there on high, which is Christ. He received from our land a mortal body, and we have received from him hope and faith, and believing through hope and faith, we shall arrive in the land of the living, in which the saints shall receive the inheritance of the kingdom of heaven. Wait for the Lord. That is, until the end of the world, whatever has befallen you, endure it patiently for Christ.\n\nAct manfully. That is, act bravely, as the Angel said to Joshua: Be strong, and be valiant (Joshua 1). And let your heart be strengthened: that is, your soul. And wait for the Lord: that is, endure the Lord. The prophet here exhorts that faithful one who has spoken until now, saying: Wait first, that you may be strengthened by God against the contests of the world. Wait then, that you may be crowned as a victor by the same Lord, because no one shall be crowned unless he has striven lawfully. But let us beseech the Lord, that with him strengthening us, by manfully enduring the storms of worldly waves, we may wait in faith, until he comes to render what he has deigned to promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"PSALMUS XXVII.\n\nPsalmus ipsi David. Psalmus vocem habet ipsius mediatoris, Passionis in conflictu loquentis ad Patrem. Quae autem inimicis optantur: non malitiae est, sed ratio prophetiae praedicentis: quae eis pro malis suis immineant. Vel vox hominis assumpti in divinitate: Clamavit Jesus in cruce, et dixit: Eli, Eli.\n\nAd te, Domine, clamavi, Deus meus. Ut me clarifices illa claritate quam habui apud te priusquam mundus fieret: quia nunc hominem assumpsi. Ne sileas a me. Sed loquaris: quia aequalem tecum habeo aeternitatem. Ne sileas a me: hoc est, non me derelinquas. Et ero similis descendentibus in lacum. Id est, in miseriam istius vitae: quia si divinitas ab eo recessisset, similis nobis in miseria fuisset. Si silueris, ero similis pereuntibus: tamen si taceas, non cognosceris.\n\nExaudi vocem deprecationis meoe, dum oro ad te. Oravit Christus in cruce pro toto mundo, et pro Judaeis, et pro apostolis. Dum extollo manus meas ad templum sanctum tuum. Extollo manus meas: id est, extendi eas in cruce. Ad templum sanctum: id est, ad hoc extendi, ut templum tibi praepararem: hoc est, corpus Ecclesiae. Et assimilabor descendentibus in lacum. Lacus significat infernum: locum videlicet eorum qui sub custodia retinentur. Et alibi scribitur: Usque ad captivam quae erat in lacu (Exod.","english":"PSALM 27\n\nA psalm for David himself. The psalm has the voice of the Mediator himself, speaking to the Father in the conflict of the Passion. But the things that are wished upon enemies are not of malice, but the reasoning of prophecy foretelling what threatens them for their evils. Or it is the voice of the man assumed into the divinity: Jesus cried out on the cross and said: Eli, Eli.\n\nTo you, Lord, I have cried out, my God. That you may glorify me with that glory which I had with you before the world was made: because now I have assumed a man. Do not be silent from me. But speak: because I have eternity equal with you. Do not be silent from me: that is, do not forsake me. And I shall be like those who go down into the pit. That is, into the misery of this life: because if the divinity had withdrawn from him, he would have been like us in misery. If you are silent, I shall be like those who perish: yet if you are silent, you are not known.\n\nHear the voice of my supplication, while I pray to you. Christ prayed on the cross for the whole world, and for the Jews, and for the apostles. While I lift up my hands to your holy temple. I lift up my hands: that is, I stretched them out on the cross. To the holy temple: that is, I was stretched out for this, that I might prepare a temple for you: that is, the body of the Church. And I shall be likened to those who go down into the pit. The pit signifies hell: namely, the place of those who are held under guard. And elsewhere it is written: Even to the captivity that was in the pit (Exod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"XII): Exaudi vocem deprecationis meoe, dum oro ad te: dum, extollo manus meas ad templum sanctum tuum: in cruce scilicet pro credentibus, qui templum tuum futuri sunt.\n\nNe simul tradas me cum peccatoribus. Peccatores, latrones, inter quos pendebat, ut ait propheta: Et inter iniquos deputatus est (Isai. LIII). Cum operantibus iniquitatem ne perdas me. Id est, in die judicii cum his latronibus, aut exteris malis. Tam ad Christum, quam ad Ecclesiam pertinet, ut non sic peream, mortem suscipiens, sicut operarii iniquitatis.\n\nCum his qui loquuntur pacem cum proximo suo: mala autem, etc. Loquebantur Judaei pacem cum Christo, dicentes: Magister, scimus quia verax es, et quia a Deo venisti magister, et viam Dei in veritate doces (Matt. XXII). Mala autem sunt in cordibus eorum, quando interrogabant eum: Licet tributum dari Caesari, an non (Marc. XII)?","english":"XII): Hear the voice of my supplication, when I cry to you: when I lift up my hands to your holy temple: that is, on the cross for those who will believe, who are to be your temple.\n\nDo not deliver me up together with sinners. Sinners, robbers, among whom he hung, as the prophet says: And he was reckoned among the wicked (Isa. LIII). Do not destroy me with those who work iniquity. That is, on the day of judgment with these robbers, or with other evils. It pertains as much to Christ as to the Church, that I not perish in such a way, undergoing death, as do the workers of iniquity.\n\nWith those who speak peace with their neighbor: but evils, etc. The Jews spoke peace with Christ, saying: Master, we know that you are true, and that you have come from God as a master, and you teach the way of God in truth (Matt. XXII). But evils are in their hearts, when they asked him: Is it lawful to give tribute to Caesar, or not (Mark XII)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Da illis secundum opera eorum. Qui te non intelligunt per beneficia, interrigant per cruciatus, ut mate agentes, bona tua invenire non possint. Propheta non optando, sed pronuntiando, dicit: Ac si dixisset: Daturus es illis vindictam in die judicii. Et secundum nequitiam adinventionum eorum, etc. Studia eorum sunt, ut mihi noceant, et laqueos tentationum intendant: ideo justum est, ut in his ipsi deficiant. Redde retributionem eorum ipsis. Ipsi enim reddiderunt mala pro bonis, te non inrelligentes. Quoniam non intellexerunt opera Domini, etc. Machinae eorum quae contra Ecclesiam meam erigantur, nihil praevaleant.\n\nBenedictus Dominus. Pater. Quoniam exaudivit vocem deprecationis meoe. Respondens ante passionem: Et clarificavi, et iterum clarificabo (Joan. XII).\n\nDominus adjutor meus. In passione. Et protector meus. In morte. Et in ipso speravit cor meum, Humanitas In divinitate. Et adjutus sum. In tribulatione, ut resurgerem.","english":"Give them according to their works. Those who do not understand you through your benefits, let them be questioned through torments, so that, doing evil, they may not be able to find your good things. The prophet speaks not by wishing but by foretelling, as if he had said: You are going to give them vengeance on the day of judgment. And according to the wickedness of their devices, etc. Their zeal is to harm me and to stretch out the snares of temptations; therefore it is just that they themselves fail in these very things. Render their recompense to them. For they have rendered evil for good, not understanding you. Because they have not understood the works of the Lord, etc. Let their engines, which are raised up against my Church, prevail nothing.\n\nBlessed is the Lord. The Father. Because he has heard the voice of my supplication. Answering before the passion: And I have glorified, and I will glorify again (John XII).\n\nThe Lord is my helper. In the passion. And my protector. In death. And in him my heart has hoped, the Humanity in the Divinity. And I have been helped. In tribulation, that I might rise again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Et refloruit caro mea. Caro Christi in resurrectione refloruit. Vel, refloruit caro mea: refloruerunt apostoli: quia post negationem, ad fidem venerunt. Refloruit caro mea, procedens e tumulo incorrupta. Et refloruit caro mea. Pro carne, Tbeodotio cor interpretatus est. A liter: Quippe resurreximus cum Christo. Et de resurrectione dicitur: Ossa vestra ut herba orientur (Isai. LXVI). Et ex voluntate mea confitebor illi. Ipsi Patri, ut illud: Conitebor tibi. Pater, Domine coeli et terrae: quia abscondisti haec a(??) sapientibus et prudentibus, et revelasti ea(??)parvulis (Matt. xi). Et Ecclesia Christo: ut illud: Providentes gregem, non coacte(??), sed voluntarie (I Petr. III); et item: Voluntarie sacrificabo tibi, et confitebor nomini tuo (Psal. LIII). Et ex voluntate mea confitebor ei, non ex necessitate. Confitebor tibi per baptismum. Dominus fortitudo· plebi(??) suoe. Populo Christiano. Et protector salutarium Christi sui est. Quicumque in Christo baptizatus est, et ipse Christus vocatur. Sciendum autem quod(??)et iste psalmus, excepta una(??) littera, in Hebraeis voluminibus scriptus sit secundum ordinem litterarum. Protector, hoc est, defensor. Salutarium Christi sui est. Pluraliter dicit: quia omnes virtutes Christi divinitas custodit.","english":"And my flesh flourished again. The flesh of Christ flourished again in the resurrection. Or, my flesh flourished again: the apostles flourished again, because after their denial they came to faith. My flesh flourished again, coming forth from the tomb incorrupt. And my flesh flourished again. Instead of \"flesh,\" Theodotion translated it \"heart.\" Otherwise: for we have risen with Christ. And concerning the resurrection it is said: Your bones shall spring up like grass (Isa. 66). And with my will I will confess to him. To the Father himself, as that passage: I will confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent and revealed them to little ones (Matt. 11). And the Church to Christ: as that passage: tending the flock, not by constraint, but willingly (1 Pet. 3); and likewise: I will sacrifice to you willingly, and I will confess to your name (Ps. 53). And with my will I will confess to him, not from necessity. I will confess to you through baptism. The Lord is the strength of his people. Of the Christian people. And he is the protector of the salvations of his Christ. Whoever has been baptized in Christ is also himself called Christ. But it must be known that this psalm too, except for one letter, was written in the Hebrew volumes according to the order of the letters. Protector, that is, defender. He is the protector of the salvations of his Christ. He speaks in the plural, because the divinity of Christ guards all his virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Salvum fac populum tuum. Domine. Hoc est, populum Christianum. Vel, salvam fac plebem tuam, Domine, quam morte mea redemi. Et benedic hoereditati tuoe. Quam per corporis et sanguinis mei mysterium in Ecclesia congregasti. H(??)reditas Christi, sua Ecclesia, de qua dixit: Dabo tibi gentes in haereditatem tuam (Is. (??)). Et rege eos, et extolle illos usque in soeculum. Rege illos, ac si dicat: Tu rege, non diabolus, nee peccatum. Et extolle eos usque in soeculum: hoc est, defende eos usque in saeculum, in vita aeterna. Tu, Domine, rege et eleva nos: quia populus tuus sumus, ut in hac vita quae tibi sunt placita facientibus ab hac mortalitate in immortalitatem, te commutante, extollamur: id est, in coelestibus elevemur, regnaturi cum sanctis tuis.\n\nPSALMUS XXVIII.\n\nIn finem, Psalmus David, in consummatione tabernaculi. Quando arca de captivitate Philistinorum reducta est. pro qua multa mala habuerunt, dimissa est, in Silo, et David aedificavit ei tabernaculum: in quo hortatur populum, ut offerant sacrificia Deo (I Reg. iv, v et seq.). David·apertissime figuram Christi tenet, et arca figuram Ecclesiae. Sicut David reduxit arcam de captivitate, sic et Christus reduxit arcam, hoc est, sanctam Ecclesiam de captivitate: id est, de potestate diaboli. Psalmus ergo vocem continet prophetae loquentis de perfectione Ecclesiae in hoc saeculo congregatae.","english":"Save your people, O Lord. That is, the Christian people. Or, save your people, O Lord, whom I redeemed by my death. And bless your inheritance. Which you gathered in the Church through the mystery of my body and blood. The inheritance of Christ is his Church, of which he said: I will give you the nations for your inheritance (Is.). And rule them, and exalt them forever. Rule them, as if he were saying: You rule them, not the devil, nor sin. And exalt them forever: that is, defend them forever, in eternal life. You, O Lord, rule and raise us up: because we are your people, so that in this life, for those who do what is pleasing to you, we may be exalted from this mortality into immortality, with you transforming us: that is, we may be raised up into heavenly things, to reign with your saints.\n\nPSALM XXVIII.\n\nUnto the end, a Psalm of David, at the completion of the tabernacle. When the ark was brought back from the captivity of the Philistines, on account of which they suffered many evils, it was set down in Shiloh, and David built a tabernacle for it: in which he exhorts the people to offer sacrifices to God (1 Kings 4, 5 and following). David most openly bears the figure of Christ, and the ark the figure of the Church. Just as David brought back the ark from captivity, so too Christ brought back the ark, that is, the holy Church from captivity: that is, from the power of the devil. The Psalm therefore contains the voice of the prophet speaking about the perfection of the Church gathered in this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Afferte Domino, filii Dei. Quiper gratiam in adoptionem filiorum vocati estis. Vox Christi praedicatores admonet: Afferte praedicationem, et exemplum, vel fidem et opera. Afferte Domino filios arietum. Quos per Evangelium duces gregum apostoli genuerunt. Arietes, apostoli dicuntur. Arietes in capite duo cornua habent. Et sancti apostoli duo cornua habuerunt: id est, duo testamenta praedicaverunt. Filii arietum, successores apostolorum sunt, quos genuerunt per verbum praedicationis. Consummatio tabernaculi, secundum sensum, perfectio Ecclesiae est conjunctae de Judaeis et gentibus (??)ic in praesenti.\n\nAfferte Domino gloriam et honorem. Et per opera vestra glorificetur aeternus Deus per verbum et exemplum. Unde dicit: honorificabant et glorificaba(??) Filios generant, ut diximus, per praedicationem, ut Paulus dixit: Per Evangelium ego(??) vos genui (II Cor. iv). Hoc est, gloria et honor Dei. Afferte Domino gloriam nomini ejus. Gloriosum per vos nomen ejus in cunctis innotescat. Nomen Patris, Filius est: gloria Christi, Ecclesia est. Adorate Dominum i(??) atrio sancto ejus. Dilatate cor vestrum(??) in sanctificatione perfecta, in qua Deus habitet: id est(??) i(??) Ecclesia, vel in conscientia: ubi unusquisque(??) ipsum adorare debet.","english":"Bring to the Lord, O sons of God, you who through grace have been called into adoption as sons. The voice of Christ admonishes the preachers: Bring preaching, and example, or faith and works. Bring to the Lord the sons of rams. These are the leaders of the flocks whom the apostles begot through the Gospel. The apostles are called rams. Rams have two horns on their head. And the holy apostles had two horns: that is, they preached the two Testaments. The sons of rams are the successors of the apostles, whom they begot through the word of preaching. The completion of the tabernacle, in its spiritual sense, is the perfection of the Church, joined together from Jews and Gentiles, as it is in the present.\n\nBring to the Lord glory and honor. And by your works let the eternal God be glorified, through word and example. Whence he says: they were glorifying and glorified. They beget sons, as we have said, through preaching, as Paul said: Through the Gospel I begot you (2 Cor 4). This is the glory and honor of God. Bring to the Lord glory to his name. Let his glorious name be made known through you in all things. The name of the Father is the Son; the glory of Christ is the Church. Adore the Lord in his holy court. Enlarge your heart in perfect sanctification, in which God may dwell: that is, in the Church, or in the conscience, where each one ought to adore him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Vox Domini. Praedicatio Domini.·Super aquas. Super populos. Ut illud·: Aquae multae, populi multi (Apoc. XVII). Vel, vox Domini super aquas: id est, in Baptismo super Christum, ut dicit: Hic est Filius meus dilectus, in quo mihi complacui (Matt III). Super aquas: quia populus qui ibidem aderat, vocem audivit. Vel, super aquas, ut apostolis ait: Ite, baptizate omnes gentes in nomine Patris, et Filii, et Spiritus sancti (Matt. utt.). Deus majestatis. Deus potestatis. Intonuit Dominus super aquas multas. De tabernaculo corporis assumpti, terribiliter populis conversionem praedicavit, dicens: Poenitentiam agite, appropinquabit enim regnum coelorum (Matt. III). Sicut tonitruum a nube procedit, ita et Christus intonuit a nube: hoc est, de corpore suo, quando dixit: Poenitentiam agite.\n\nVox Domini in virtute. In credentibus potens facta, quando dixit: Lazare, veni foras (Joan. XI). Vel in virtute, qua in unoquoque sancto loquitur. Vox Domini in magnificentia. Quando magnificatur per opera sanctorum. Magnificentia, Ecclesiis dilatata.","english":"The voice of the Lord. The preaching of the Lord. Upon the waters. Upon the peoples. As that passage: Many waters, many peoples (Rev 17). Or, the voice of the Lord upon the waters: that is, in Baptism upon Christ, as he says: This is my beloved Son, in whom I am well pleased (Matt 3). Upon the waters: because the people who were present there heard the voice. Or, upon the waters, as he said to the apostles: Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matt, as above). The God of majesty. The God of power. The Lord has thundered over many waters. From the tabernacle of the body he assumed, he preached conversion to the peoples in terrifying fashion, saying: Do penance, for the kingdom of heaven is at hand (Matt 3). Just as thunder proceeds from a cloud, so too Christ thundered from a cloud: that is, from his body, when he said: Do penance.\n\nThe voice of the Lord in power. Made powerful in those who believe, when he said: Lazarus, come forth (John 11). Or in power, by which he speaks in each of the saints. The voice of the Lord in magnificence. When he is magnified through the works of the saints. Magnificence, spread abroad in the Churches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Vox Domini confringentis cedros. Cedri dicuntur omnes sublimes, et excelsi, vel superbi. Confringet illos, aut per poenitentiam, aut in die judicii in vindicta. Cedros, superbos quosque. Ecce securis ad radices arborum posita est. Confringentis cedros, humilians superbos. Sciendum quod cedrus duas habet intelligentias, sicut et unicornis: hoc est, si ad(??)bonam partem, justos; si ad malam, peccatores ac superbos ostendit. Et confringit Dominus cedros Libani. Conteret per poenitentiam elationes ejus, ac collidet dum ignobilia elegit, ut fortia conterat et confundat.\n\nEt comminuet eos ut vitulos Libani. Ramos carum, et virgulta calcibus verberans. Pro hoc in Hebraeo habet, et vitulus Libani. Excisa superbia ac petulantia, adducit eos ad imitationem humanitatis suae, quia tamquam vitulus iminolatus est. Iste vitulus est saginatus qui occisus est, hoc est, Christus pro salute mundi. Sicut confringit vitulus de cornibus virgulta tenera: ita Christus confregit Judaeos. Unde dixit: Jam securis ad radices arborum posita est (Matt. III). Et dilectus quemadmodum filius unicornium. Factus est dilectus Filius Dei per assumptionem corporis, filius Judaeorum, et contrivit eos qui per superbiam singularem, suam erigere justitiam conabantur. Christus est filios Judaeorum, quia ex stirpe eorum secundum carnem fui(??).","english":"The voice of the Lord breaking the cedars. All things lofty and high, or the proud, are called cedars. He will break them either through repentance or on the day of judgment in vengeance. The cedars, that is, every proud person. Behold, the axe is laid to the roots of the trees. Breaking the cedars, humbling the proud. It must be understood that the cedar has two meanings, as also the unicorn: that is, if taken in a good sense, it shows the righteous; if in a bad sense, sinners and the proud. And the Lord breaks the cedars of Lebanon. He will crush its proud exaltations through repentance, and will shatter them when he chooses the lowly, so that he may crush and confound the strong.\n\nAnd he will break them in pieces like the calves of Lebanon. Striking their branches and tender shoots with his heels. For this the Hebrew has, and the calf of Lebanon. Pride and wantonness having been cut down, he brings them to the imitation of his own humanity, because he was offered up like a calf. This calf is the fatted calf that was killed, that is, Christ for the salvation of the world. As a calf breaks the tender shoots with its horns, so Christ broke the Jews. Whence he said: Now the axe is laid to the roots of the trees (Matt 3). And the beloved as the son of unicorns. The beloved Son of God was made through the assumption of a body, the son of the Jews, and he crushed those who by singular pride were attempting to raise up their own righteousness. Christ is the son of the Jews, because according to the flesh I was of their stock.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Judaei unicornes dicuntur, pro una lege quam habuerunt, per quam in superbiam se extulerunt.\n\nVox Domini intercidentis flammam ignis. Poenitentiam Joannes in deserto praedicans, omnem gehennae restinguebat ardorem. Intercidentis, id est, dividentis persecutorum furentem iracundiam: cum alii dicerent, hic est Christus, alii autem dicebant, non: sed seducit turbam (Joan. VII). Ille vero praecidens hunc furorem, credentes ascivit charitati suae: incredulos autem reliquit. Post flaminam sonus venit: ita et post praedicationem persecutio. Vox Domini intercidentis, id est, auxilium illius inter persecutores, quia suis sanctis subvenit, intercidentis flammam: illam flammam idoli, ubi tres pueri fuerunt. Vei quotidie in unoquoque nostrum, flammam libidinis per confessionem et gratiam sancti Spiritus intercidit, id est, per orationem sacerdotis facit cessare, sicut legimus per Aaron, Deum fecisse in deserto (Num. xvi). Vox Domini concutientis desertum. Anima quae deserta fuerat, occupantibus ante se vitiis, ad verba poenitentiae commovebitur: ut exeuntibus vitiis ab illa, habitabilis Deo fiat. Vox Domini concutientts desertum. Ad fidem commovens gentes desertas, in quibus nullus sulcus praedicationis impositus erat ad suscipiendum verbum Dei. Vel gentes quae desertae erant, conversae sunt de infidelitate ad fidem, per verbum praedicationis. Et commovebit Dominus desertum Cades.","english":"The Jews are called unicorns, on account of the one law that they had, through which they exalted themselves into pride.\n\nThe voice of the Lord cutting asunder the flame of fire. John, preaching repentance in the wilderness, was quenching every burning of hell. Cutting asunder, that is, dividing the raging wrath of the persecutors: when some said, This is the Christ, but others said, No; but he seduces the crowd (John 7). He indeed, cutting off this fury, took up believers into his love; but he left the unbelieving. After the flame comes the sound: so too after preaching comes persecution. The voice of the Lord cutting asunder, that is, his help among the persecutors, because he comes to the aid of his saints, cutting asunder the flame: that flame of the idol, where the three youths were. Or daily in each one of us, he cuts asunder the flame of lust through confession and the grace of the Holy Spirit, that is, through the prayer of the priest he makes it cease, as we read that God did through Aaron in the wilderness (Num. 16). The voice of the Lord shaking the wilderness. The soul that had been a wilderness, with vices occupying it beforehand, will be stirred at the words of repentance: so that, when the vices depart from it, it may become habitable for God. The voice of the Lord shaking the wilderness. Stirring to faith the gentile wildernesses, in which no furrow of preaching had been imposed for receiving the word of God. Or the nations that were wildernesses have been turned from unbelief to faith through the word of preaching. And the Lord will shake the wilderness of Kadesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Tunc celebrabuntur hac mundi solitudine verba sancta Legis, quae prius a Judaeis non intelligebantur: quia Cades, interpretatur Sancta. Vel aliter: Commotio tineoe. Bene illos tineae comparavit, quia sicut tinea pannos comedit: sic conscientia eorum eos comedebat. Commotio tineoe dicitur, co quod commovit illos de illorum conscientia prava, ad fidem Ecclesiae.\n\nVox Domini proeparantis cervos. Cervos volunt quidam quasi superatores venenosarum linguarum in Ecclesia. Cervi, praedicatores. Praeparavit illos, quando misit ipsos praedicare. Cervi transeunt et calcant spinas vel serpentes: sic, et praedicatores venena diaboli et spinas peccatorum transeunt, et ad altiora fugiunt: id est, ad theoricam vitam. Et revelabit condensa. Obscura divinarum Scripturarum sive mysteriorum coelestium, per Spiritum sanctum patefecit. Unde in Evangelio illi duo quibus ipse apparuit, dicebant: Nonne cor nostrum ardens erat in nobis, cum loqueretur in via, et aperiret nobis Scripturas (Luc. XXIV)? Et in templo ejus, Hoc est, in Ecclesia. Omnes dicent gloriam. Collaudant claritatem Del. Vel gloria Patri, et Filio, et Spiritui sancto.","english":"Then in this solitude of the world the holy words of the Law will be celebrated, which before were not understood by the Jews, because Cades is interpreted as Holy. Or otherwise: the motion of the moth. Well did he compare them to the moth, because just as the moth eats garments, so their conscience was eating them. It is called the motion of the moth because it stirred them from their depraved conscience to the faith of the Church.\n\nThe voice of the Lord preparing the deer. Some take the deer as, so to speak, conquerors of poisonous tongues in the Church. The deer are preachers. He prepared them when he sent them to preach. Deer pass through and trample on thorns or serpents; so too do preachers pass through the poisons of the devil and the thorns of sins, and flee to higher things, that is, to the contemplative life. And he will reveal the dense places. The obscure things of the divine Scriptures or of the heavenly mysteries he made plain through the Holy Spirit. Hence in the Gospel those two to whom he himself appeared were saying: Was not our heart burning within us, while he spoke to us on the way, and opened the Scriptures to us (Luke 24)? And in his temple, that is, in the Church. All will speak glory. They praise together the brightness of God. Or: glory to the Father, and to the Son, and to the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Dominus diluvium inhabitare facit. Aridam terram Deus non possidet. Simul attende vim verbi, quod non dixerit aquas, sed diluvium: ut abundantiam gratiae spiritualis ostenderer, tamquam in arca Noe sanctos a fluctibus saeculi hujus protegens. Et modo inhabitat diluvium in conserentia per abundantiam Spiritus sancti, per quem delentur peccata. Et sedebit Dominus rex in oeternum. In Ecclesiis vel in sanctis, qui sedes ejus effecti sunt, vel humanitas Christi ad dexteram Dei Patris. Reges, sancti dicuntur, qui se regunt.\n\nDominus virtutem populo tuo dabit. Id est, Virtutem fidei. Populo suo, populo Christiano, dimicanti contra hujus mundi turbines ac procellas. Et benedicet populo suo in pace. Populo Christiano benedicet et hic et in futuro, quando dicturus erit: Venite, benedicti Patris mei (Ma(??). xxv): In pace, in se– metipso, quia ipse est pax nostra, qui fecit utraque unum (Ephes. II). In seipso nos benedicit pax vera Christus Dominus, qui sumus Ecclesiastica plebs.","english":"The Lord makes the flood his dwelling. God does not possess dry land. At the same time attend to the force of the word, that he did not say waters, but flood: so that he might show the abundance of spiritual grace, as in Noah's ark protecting the saints from the waves of this world. And now he dwells in the flood in the joining together through the abundance of the Holy Spirit, through whom sins are wiped away. And the Lord shall sit as king forever. In the Churches or in the saints, who have been made his seat, or the humanity of Christ at the right hand of God the Father. Kings, the saints are called, who rule themselves.\n\nThe Lord will give strength to your people. That is, the strength of faith. To his people, the Christian people, fighting against the storms and tempests of this world. And he will bless his people in peace. He will bless the Christian people both here and in the future, when he will say: Come, blessed of my Father (Matt. 25): In peace, in himself, because he himself is our peace, who has made both one (Eph. 2). In himself true peace, Christ the Lord, blesses us, who are the ecclesiastical people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"PSALMUS XXIX.\n\nPsalmus cantici in dedicatione domus David. Psalmus cantici, laus cum opere, dedicatio domus David, resurrectio Salvatoris intelligitur, in qua omnia vitae corpora dedicantur. David figuram Christi tenet. Domus David, domus Christi, id est, humanitas, domus est divinitatis. Tunc aedificavit domum, quando humanitatem carnis assumpsit. Et tunc dedicavit, quando a mortuis eum resurgere fecit. Et modo aedificatur domus David, id est, Christi: hoc est, Ecclesia usque in finem aedificatur, sed in resurrectione dedicatur, quando immortalitatem acceptura est. Vocem redemptoris nostri continet, qui per resurrectionem corporis sui Ecclesiam (quae omnium mater est) acquisitam suo nomini dedicavit.\n\nExaltabo te, Domine, quoniam suscepisti me. Excelse te glorificabo, Pater: quoniam suscepisti me de morte. Exaltabo te, Domine. Vox Christi ad Patrem, el vox Ecclesiae ad Christum. Exaltabo te, laudabo te. Quoniam suscepisti me, id est, Christum ad dexteram Patris. Et Christus suscepit Ecclesiam, quando humanitatem carnis assumpsit. Nec delectasti inimicos meos super me. Ut meo jucundarentur interitu. Quomodo dicit, nec delectasti inimicos, dum et Judaei Christum crucifixerunt, et conspuerunt, et flagellaverunt, et persecutores delectantur super Ecclesiam, quando persequuntur? Sed nec Judaei delectati super Christum fuerunt: quia non potuerunt eum exstinguere sicut voluerunt.","english":"PSALM 29.\n\nA psalm of song for the dedication of the house of David. The psalm of song, praise with work, the dedication of the house of David, is understood as the resurrection of the Savior, in which all the bodies of life are dedicated. David holds the figure of Christ. The house of David is the house of Christ, that is, the humanity is the house of the divinity. Then he built the house, when he assumed the humanity of the flesh. And then he dedicated it, when he made him rise from the dead. And now the house of David, that is, of Christ, is being built: that is, the Church is being built even to the end, but it is dedicated in the resurrection, when it is to receive immortality. It contains the voice of our redeemer, who through the resurrection of his body dedicated the Church (which is the mother of all) acquired to his name.\n\nI will exalt you, Lord, because you have received me. I will glorify you, exalted Father: because you have received me from death. I will exalt you, Lord. The voice of Christ to the Father, and the voice of the Church to Christ. I will exalt you, I will praise you. Because you have received me, that is, Christ at the right hand of the Father. And Christ received the Church, when he assumed the humanity of the flesh. Nor have you delighted my enemies over me. That they might rejoice in my destruction. How does he say, nor have you delighted my enemies, when both the Jews crucified Christ, and spat on him, and scourged him, and the persecutors are delighted over the Church, when they persecute it? But neither were the Jews delighted over Christ: because they could not destroy him as they wished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"Sed hic non intelligendum de hominibus, sed de daemonibus, quia delectari coeperunt, quando aestimaverunt eum cum latronibus ad infernum ducendum: sicut in montem se permisit ab eodem duci (Luc. iv). Sed non fuerunt delectati daemones, quia tunc et principem, et suos subjectos ligavit: ita nec super Ecclesiam erunt delectati in dic judicii, quando dicturi erunt sancti: Ubi est, mors, aculeus tuus: ubi est, mors, victoria tua? Absorpta est mors in victoria (I Cor. xv): id est, in victoria sanctorum disrupta est.\n\nDomine Deus meus, clamavi ad te, et sanasti me. Domine Deus meus. Oratio Christi, sive Ecclesiae. Sanasti me: resurgere me fecisti, ut corpus mortalitati obnoxium non corrumperetur a morte.\n\nRevocasti ab inferis animam meam: id est, animam Christi cum aliis animabus sanctorum Deus de inferno revocavit. Ipse se resuscitatum a patre pronuntiat, sicut ait Apostolus: Qui crediderit quod Deus illum suscitavit a mortuis, salvus erit (Rom. iv). Salvasti me a descendentibus in lucum. Id est, de miseria istius vitae praesentis. Vel de lacu inferni, ubi animae peccatorum sunt: ne sicut illi, praeceps caderem in mortem. Hinc tam immensum miraculum propheta ceruens, exsultat et dicit.","english":"But here it must not be understood of men, but of demons, because they began to take delight when they thought that he was to be led down to hell with thieves, just as he allowed himself to be led by the same one onto the mountain (Luke 4). But the demons were not delighted, because then he bound both the prince and his subjects; so neither will they have delight over the Church on the day of judgment, when the saints will say: Where is your sting, O death? Where is your victory, O death? Death has been swallowed up in victory (1 Cor 15)—that is, in the victory of the saints it has been broken apart.\n\nO Lord my God, I cried to you, and you healed me. O Lord my God. The prayer of Christ, or of the Church. You healed me: you made me rise again, so that the body, subject to mortality, would not be corrupted by death.\n\nYou have recalled my soul from the dead: that is, God recalled the soul of Christ, together with the other souls of the saints, from hell. He declares himself raised up by the Father, as the Apostle says: Whoever has believed that God raised him from the dead will be saved (Rom 4). You have saved me from those going down into the pit. That is, from the misery of this present life. Or from the pit of hell, where the souls of sinners are, lest, like them, I should fall headlong into death. Hence the prophet, seeing so immense a miracle, exults and says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Psallite Domino, sancti ejus, etc. Quod memoratus vestri sanctificavit vos vocando ad agnitionem nominis sui. Psallite, Domino, sancti ejus. Propheta hortatur sanctos, ut laudent illum a quo salvati sunt. Et confitemini memorioe sanctitatis ejus. Memoria, id est, ut memores sitis beneficiorum qualiter vos de peccato redimere venit.\n\nQuoniam ira in indignatione ejus, et vita in voluntate ipsius. Non quod ira aut indignatio in Deo sit, sed justa vindicta. Indignatio Dei fuit, quando Adam peccavit. Ira, justa vindicta Intelligitur: quando cum a paradiso dejecit. Et vita in voluntate ipsius, id est, sicut per Deum justa vindicia super ipsum Adam venit: ita per ipsum, id est Deum, vita restituta est, quando humanitatem carnis assumpsit. Quoniam ira in indignatione ejus: cum sc de impiis vindicat. Et vita in voluntate ipsius: ut qui fecerit voluntatem ejus, maneat in aeternum.","english":"Sing to the Lord, his saints, etc. Because the remembrance of you sanctified you by calling you to the knowledge of his name. Sing to the Lord, his saints. The prophet exhorts the saints to praise him by whom they were saved. And give thanks for the remembrance of his holiness. Remembrance, that is, that you be mindful of the benefits, how he came to redeem you from sin.\n\nFor anger is in his indignation, and life is in his will. Not that anger or indignation is in God, but just vengeance. The indignation of God was when Adam sinned. Anger is understood as just vengeance, when he cast him down from paradise. And life is in his will, that is, just as through God just vengeance came upon Adam himself, so through him, that is, God, life was restored, when he assumed the humanity of the flesh. For anger is in his indignation: when he takes vengeance on the impious. And life is in his will: that whoever does his will may remain forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Ad vesperum demorabitur fletus. Cum in passione ejus tenebris obtecta omnia essent, apostoli in fletu et gemitu morabantur. Et ad matutinum loetitia. Futuram Domini gloriam, quae matutina ejus resurrectione praefloruit, figuravit. Ad vesperum demara– bitur fletus, et ad matutinum loetitia. Vesper post meridiem dicitur: post meridiem, Adam in paradiso vocem Domini audivit deambulantis, et sub arboris foliis se contexit, tremefactus, eo quod pactum trangressus esset. Vespera, tota ista vita praesens intelligitur, quia per peccatum Adae, omnes usque in finem saeculi gemunt. Fletus quia fletum habet homo, quando recordatur bona paradisi quae perdidit in Adam. Et ad matutinum loetitia: id est, in resurrectione, quando simul jam ad libertatem restitues. Vel vesperum, quando flebat Maria et apostoli in Passione Domini. Et mane laetitia, quando resurrexit, ut dictum est mulieribus: Ite et nuntiate fratribus meis ut eant in Galilaeam; ibi me videbunt (Matth. xxviii). Et dixerunt mulieres ad apostolos: Vidimus Dominum, et haec dixit nobis (Joan. xx). Ad vesperam demorabitur fletus, et ad matutinum loetitia. Potest hoc et de tempore Passionis, sicut superius, et de resurrectione, et consummatione saeculi accipi.","english":"At evening weeping will linger. When at his passion all things were covered in darkness, the apostles lingered in weeping and groaning. And at morning, joy. He figured the future glory of the Lord, which blossomed forth at his morning resurrection. At evening weeping will linger, and at morning joy. Evening is spoken of after midday: after midday, Adam in paradise heard the voice of the Lord walking, and hid himself under the leaves of the tree, trembling, because he had transgressed the covenant. By evening is understood this whole present life, because through the sin of Adam all groan even to the end of the world. Weeping, because man has weeping when he recalls the good things of paradise which he lost in Adam. And at morning joy: that is, in the resurrection, when he will now be restored at once to liberty. Or the evening, when Mary and the apostles were weeping at the Passion of the Lord. And morning joy, when he rose, as it was said to the women: Go and tell my brothers to go into Galilee; there they will see me (Matt. 28). And the women said to the apostles: We have seen the Lord, and he said these things to us (John 20). At evening weeping will linger, and at morning joy. This can be taken both of the time of the Passion, as above, and of the resurrection, and of the consummation of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Ego autem dixi in abundantia mea: Non movebor in oeternum, Haec redemptus populus dicit: Jam nullam a te saliatus patior egestatem: neque in te defixus, commoveor. Ego autem dixi in abundantia mea: Non movebor in oeternum. Vox Adam in paradiso quia sine fine ibidem se putabat esse. Et dum sic cogitassel, et tanta bona ei dedisset, coepit cogitare quid esset causae, cur praecepisset ei Deus ne contingeret de pomo vetito, Hoc vero, inquit, probare volo. Et contigit, et probavit: quia projectus est.\n\nDomine, in voluntate tua proestitisti decori meo virtutem. Et ipsa est vox Adae postquam projectus est de paradiso pro sua culpa. Tunc cognovit quod sapientia lucis ab eo recessisset: et quod a Deo in paradiso collocatus fuerat abundantiae, non a semetipso. Avertisti faciem tuam a me, et factus sum conturbatus. Tunc avertit faciem suam Deus ab Adam, quando peccavit. Et tunc conturbatus est, quando sub maledictione de paradiso projectus est. Et unusquisque homo quando de suis conturbatur peccatis. Yel aliter: Domine, in voluntate tua, et non ex mea: proestitisti decori meo, corpori assumpto: virtutem, ut te cognoscerem. Avertisti faciem tuam a me, cum peccarem: et factus sum conturbatus. Ignorabam enim adhuc lumen veritatis tuae. Ad te, Domine, clamabo, et ad Deum meum deprecabor. Christus Dominus hoc dicit, qui pro redempto populo interpellat ad Patrem.","english":"But I said in my abundance: I shall not be moved forever. This is what the redeemed people says: I no longer suffer any want of yours, being satisfied; nor, fixed upon you, am I moved. But I said in my abundance: I shall not be moved forever. It is the voice of Adam in paradise, because he thought he would be there without end. And while he thus thought, and God had given him such great goods, he began to consider what the reason might be why God had commanded him not to touch the forbidden fruit. This, he said, I wish to test. And it happened, and he tested it: because he was cast out.\n\nLord, in your will you have bestowed strength upon my beauty. And this is the very voice of Adam after he was cast out of paradise for his own fault. Then he knew that the wisdom of light had departed from him: and that he had been placed by God in the abundance of paradise, not by himself. You have turned your face away from me, and I have become troubled. Then God turned his face away from Adam, when he sinned. And then he was troubled, when under the curse he was cast out of paradise. And every man, when he is troubled by his own sins. Or otherwise: Lord, in your will, and not from mine: you have bestowed upon my beauty, that is, upon the body you assumed: strength, that I might know you. You have turned your face away from me, when I sinned: and I have become troubled. For I was still ignorant of the light of your truth. To you, Lord, I shall cry, and to my God I shall pray. Christ the Lord says this, who intercedes to the Father for the redeemed people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Christus clamavit in cruce, et Ecclesia in persecutione.\n\nQuoe utilitas in sanguine meo, dum descendo in corruptionem? Si non resurrexero: nam quia effusus est sanguis meus, surgam et sit utilitas: ut acquiram omnes gentes resurrectione mea. Humanitas Christi ad Patrem loquitur, ac si dixisset: Nulla est utilitas quod sanguinem effudi, nisi resurrexero a mortuis. Vel, quoe utilitas in sanguine meo, id est, in gente mea? Judaeorum nulla est utilitas: quia non credunt, nisi hominem purum tantum. Non solum non crediderunt, sed etiam latus ejus aperuerunt.\n\nNumquid confitebitur tibi pulvis? Non poterit turba impiorum, quae adhuc, velut pulvis, omni vento doctrinae movetur, justificari, si ego non resurgam, Si ego non resurrexero, non confitebitur tibi pulvis. Pulvis, id est, impii, vel infructuosi. Aut annuntiabit veritatem tuam. Id est, Christum tuum: ac si dicat: Si non resurrexero, non annuntiant.","english":"Christ cried out on the cross, and the Church in persecution.\n\nWhat profit is there in my blood, while I descend into corruption? If I have not risen: for because my blood has been poured out, I shall rise and there shall be profit: so that by my resurrection I may gain all nations. The humanity of Christ speaks to the Father, as if he had said: There is no profit in that I poured out my blood, unless I rise from the dead. Or, what profit is there in my blood, that is, in my people? There is no profit from the Jews: because they do not believe, except that he is only a mere man. Not only did they not believe, but they even opened his side.\n\nWill the dust confess to you? The crowd of the impious, which even now, like dust, is moved by every wind of doctrine, will not be able to be justified, if I do not rise. If I have not risen, the dust will not confess to you. Dust, that is, the impious, or the unfruitful. Or will it announce your truth. That is, your Christ: as if he were saying: If I have not risen, they do not announce it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Audivit Dominus, et misertus est mei. Audivit Dominus, Deus Pater, et miserius est mei. Vox Christi, quia resurgere me fecit a mortuis. Dominus factus est adjutor meus. Defensor meus, qui me fecit primogenitum mortuorum.\n\nConvertisti planctum meum. Cum dicerem: Tristis est anima mea usque ad mortem. In gaudium mihi. Cum resurgens dixi: Ite, nuntiate fratribus meis, ut eant in Galilaeam, ibi me videbunt. Sed haec sicut a Christo, ita etiam ab Ecclesia dicuntur: cujus planctus, resurgente Domino, in gaudium est conversus, et quae deinceps cum ipso Domino, et ad ipsum Dominum, jam mundata Agni sanguine dicit:\n\nConscidisti saccum meum. Velamentum peccatorum meorum: quia saccus, et cilicium ad peccatores pertinet. Dum ergo dicit: Conscidisti saccum meum, et alibi dicit: Induebam mc cilicio, et humiliabam in jejunio animam meam (Psal. iv), et quidem Christus non est usus isto indumento. Quid est saccus Christi, nisi mortalitas quam dc nobis assumpsit? Tunc conscissus est iste saccus, quando resurrexit, et immortalis effectus est. Et licet habuit saccum, sed non habuit opus sacci: id est, peccatum: de quo scriptum est: Qui peccatum non fecit: nec dolus inventus est in ore ejus (Isai. LIII). Nobis ergo necesse est saccum et cilicium induere: quia opus sacci habuimus, id est, peccatum. Proecinxisti me loetitia.","english":"The Lord has heard, and has had mercy on me. The Lord has heard, God the Father, and has had mercy on me. The voice of Christ, because he has made me rise again from the dead. The Lord has become my helper. My defender, who has made me the firstborn of the dead.\n\nYou have turned my mourning. When I said: My soul is sorrowful even unto death. Into joy for me. When, rising again, I said: Go, tell my brothers, that they may go into Galilee, there they will see me. But these things are said as by Christ, so also by the Church: whose mourning, when the Lord rose again, has been turned into joy, and which thereafter, with the Lord himself and to the Lord himself, now cleansed by the blood of the Lamb, says:\n\nYou have cut apart my sackcloth. The covering of my sins: for sackcloth and haircloth belong to sinners. Therefore, while he says: You have cut apart my sackcloth, and elsewhere he says: I clothed myself in haircloth, and humbled my soul in fasting (Ps. 4), and indeed Christ did not use this garment. What is Christ's sackcloth, but the mortality which he assumed from us? Then was this sackcloth cut apart, when he rose again and became immortal. And although he had sackcloth, yet he did not have the work of sackcloth: that is, sin: of which it is written: Who did not commit sin: nor was guile found in his mouth (Isa. 53). For us, therefore, it is necessary to put on sackcloth and haircloth: because we have had the work of sackcloth, that is, sin. You have girded me with gladness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Id est, laetitia resurrectionis, sive Christum, sive Ecclesiam in futuro: induens me stola prima immortalitatis per resurrectionem tuam.\n\nUt cantent [AI. cantet] tibi gloria mea. In his qui crediderunt gloriae resurrectionis. Et non compungar. A stimulis peccatorum. Neque Christus: quia nullum habuit peccatum.\n\nDomine Deus meus, in oeternum confitebor tibi. Id est, sine fine laudabo te. In his, ut jam dixi, tibi concinam atque confitear: qui in me congregati sunt per resurrectionem meam. Omnia enim quae in hoc psalmo humiliter de Christo dicuntur, ad assumptionem corporis magis referenda sunt, quam ad potentiam Deitatis. Nos quoque supplices deprecamur, ut convertat Dominus in gaudium planctum nostrum, remissa mole facinorum; ac mysterio resurrectionis suae laetificatos attollere dignetur in coelum: pro quibus descendere dignatus est in infernum.","english":"That is, the joy of the resurrection, whether Christ or the Church in the future: clothing me in the first robe of immortality through your resurrection.\n\nThat they may sing to you, my glory. In those who have believed in the glory of the resurrection. And I shall not be pricked. By the stings of sins. Nor Christ: because he had no sin.\n\nLord my God, I will confess to you forever. That is, without end I will praise you. In these, as I have already said, I sing to you and confess to you: who have been gathered together in me through my resurrection. For all things that are said humbly of Christ in this psalm must be referred rather to the assumption of the body than to the power of the Godhead. We also humbly pray that the Lord may turn our weeping into joy, the burden of our crimes having been forgiven; and, made glad by the mystery of his resurrection, may he deign to raise us up to heaven: for whom he deigned to descend into hell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":209,"ref":"p209","source":"PSALMUS XXX.\n\nIn finem, Psalmus David, ete. Psalmus ipsius Mediatoris initio continet vocem: deinde redempti sanguine ejus populi, gratias agentis, ex ipsius interponitur persona prophetae. Ait ergo Redemptor ad Patrem:\n\nIn te. Domine, speravi, non confundar in oeternum. In te, Pater, spes est corroborationis meae, dum mihi tamquam caeteris hominibus insultant adversarii, vel illudunt. Vel vox prophetae ex persona Ecclesiae dicit, non confundar: quia recto confiteor finem Trinitatis. In te, Domine, speravi. In te, non in me. Non confundar in oeternum: quia qui illum integre confitentur, non confundentur neque hic, neque in futuro. Et in tua justitia libera me, et eripe me. De fovea quam statuerunt animae meae. Quia nisi a Deo justificemur, per nos non possumus justificari. Unde scriptum est: Qui se justificat, ipse so condemnat (Job ix). Unde et Paulus de quibusdam dicit: Suam quaerentes statuere justitiam, justitiae Dei non sunt subjecti (Rom. x).","english":"PSALM 30.\n\nUnto the end, a Psalm of David, etc. The Psalm contains at its beginning the voice of the Mediator himself; then the people redeemed by his blood, giving thanks, is introduced through the person of the prophet himself. Therefore the Redeemer says to the Father:\n\nIn you. Lord, I have hoped, I shall not be confounded forever. In you, Father, is the hope of my strengthening, while adversaries insult me or mock me as they do other men. Or the voice of the prophet says in the person of the Church, I shall not be confounded: because with upright heart I confess the end of the Trinity. In you, Lord, I have hoped. In you, not in myself. I shall not be confounded forever: because those who confess him wholeheartedly shall not be confounded, neither here nor in the future. And in your justice free me, and deliver me. From the pit which they have set for my soul. Because unless we are justified by God, we cannot be justified by ourselves. Whence it is written: He who justifies himself, the same condemns himself (Job 9). Whence also Paul says of certain people: Seeking to establish their own justice, they are not subject to the justice of God (Rom. 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"Inclina ad me aurem tuam. Vox Ecclesiae ad Christum. Per aurem benignitas Dei intelligitur. Inclinat Christus aurem, quando exaudire dignatur. Vel tunc inclinavit Deus aurem suam, quando misit Verbum suum, et nos exaudivit in mundo; et intantum inclinavit, ut nostra peccata digito in terra scriberet. Accelera ut eripias me. Accelera, id est, festina: ut eripias me. Vult sancta Ecclesia liberari de corpore, ut ait Paulus: Cupio dissolvi, et esse cum Christo (Philip. i).\n\nEsto mihi in Deum protectorem. Vox Ecclesiae. In Deum protectorem. In Deum defensorem: quia multi sunt dii nocivi, qui non prosunt. Unde Paulus dicit: Sunt quidem dii multi, et domini multi: nobis tamen unus Deus, una fides, unum baptisma (I Cor. viii). Esto mihi in Deum protectorem, tamquam proximus. Et in domum refugii, ut salvum me facias. Quia Ecclesia, tempestate persecutionis, ad Deum habet refugium. Ut salvum me facias, a peccatoribus. Domus autem refugii ipse est in quo Pater inhabitat. Multi volunt fugere a praesentia Dei: sed non possunt evadere, ut ait propheta: Et a facie tua quo fugiam (Psal. cxxxviii)? Sed nos, dicit Ecclesia, insimul in domo habemus refugium: hoc est, in ipso qui est Deus.","english":"Incline your ear to me. The voice of the Church to Christ. By the ear the kindness of God is understood. Christ inclines his ear when he deigns to hear. Or then God inclined his ear when he sent his Word, and heard us in the world; and he inclined it so far as to write our sins with his finger on the earth. Make haste to deliver me. Make haste, that is, hurry: to deliver me. The holy Church wishes to be freed from the body, as Paul says: I desire to be dissolved and to be with Christ (Phil. 1).\n\nBe unto me a God protector. The voice of the Church. A God protector. A God defender: because there are many harmful gods, which do not profit. Whence Paul says: There are indeed many gods and many lords: but for us there is one God, one faith, one baptism (1 Cor. 8). Be unto me a God protector, as one who is near. And a house of refuge, that you may save me. Because the Church, in the storm of persecution, has refuge with God. That you may save me from sinners. But the house of refuge is himself in whom the Father dwells. Many wish to flee from the presence of God: but they cannot escape, as the prophet says: And from your face, where shall I flee (Ps. 138)? But we, says the Church, together have refuge in the house: that is, in him who is God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"Quoniam firmamentum meum, et refugium meum es tu. Ad sustinendos eos qui in me saeviunt. Vel firmamentum fidei: et refugium meum es tu: refugium meum dicit: quia Ecclesia in Christo habet refugium, ut ait propheta: Domine, refugium factus es nobis (Psal. lxxxix). Propter nomen tuum educes me. Ut hoc notum faciam gentibus credituris. Propter nomen tuum dux mihi eris: Quando ego facio aliquid boni, nomen Domini ex hoc glorificatur. Et enutries me. Aggregatis paulatim sanctis, educas Ecclesiam luam, quae in me fundatur. Et enutries me. Tunc enutrivit Ecclesiam, quando nostram carnem suscepit. Unde et Paulus: Nemo enim carnem suam odio habet, sed nutrit et fovet (Ephes. v). Et enutrivit nos, ut fortes simus.\n\nEt educes me de laqueo quem absconderunt mihi. Laqueus dicitur captio: quia quamdiu io via es, hoc est, in Christo, non times in laqueum cadere: laquei secus viam ponuntur. Via, Christus est: sicut ipse ait; Ego sum via (Joan. xiv). Et tu si es in via, boc est in Christo, non times cadere in laqueum diaboli: quia omnis laqueus ab ipso est. Quoniam tu es protector meus: in manus tuas commendo spiritum meum. Vox Christi ad Patrem in Passione: quando commendavit animam suam, et dixit: Pater, in manus tuas commendo spiritum meum (Luc. xlvi). Quod commendatur, salvum recipitur. Et ipse dixit: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam (Joan. xx).","english":"For you are my firmament and my refuge. To sustain those who rage against me. Or, the firmament of faith: and you are my refuge; he says \"my refuge\" because the Church has refuge in Christ, as the prophet says: Lord, you have been made a refuge for us (Psalm 89). For your name's sake you will lead me out. So that I may make this known to the nations that will believe. For your name's sake you will be my guide: when I do anything good, the name of the Lord is glorified by this. And you will nourish me. With the saints gathered little by little, you will lead out your Church, which is founded in me. And you will nourish me. Then he nourished the Church, when he took up our flesh. Hence also Paul: For no one hates his own flesh, but nourishes and cherishes it (Ephesians 5). And he nourished us, that we may be strong.\n\nAnd you will lead me out of the snare that they have hidden for me. A snare is called a capture; because as long as you are in the way, that is, in Christ, you do not fear to fall into the snare: snares are placed beside the way. The way is Christ, as he himself says: I am the way (John 14). And you, if you are in the way, that is in Christ, you do not fear to fall into the snare of the devil, because every snare is from him. For you are my protector: into your hands I commend my spirit. The voice of Christ to the Father in the Passion, when he commended his soul, and said: Father, into your hands I commend my spirit (Luke 46). What is commended is received safe. And he himself said: I have power to lay down my soul, and I have power to take it up again (John 20).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Tu es protector meus. Vox Ecclesiae. In manus tuas commendo spiritum meum: hoc est, in potestatem tuam commendo animam meam, lloc exemplum accepit Ecclesia a Christo. Hoc et sanctus Stephanus fecit: hoc et sancti orant, quando exeunt dc corpore, ut illud: Fideli creatori commendant animas suas in benefactis. Hoc in cruce positus Dominus dixit, quod in Patris manus spiritum commendaverit: cito eum ipso resuscitante sumpturus. Dicat nunc populus redemptus sanguine Agni: Redemisti me. Domine, Deus veritatis. Qui os veritas et vita: quia quod promisit Deus, non mentitur. Sicut promisit per servos suos prophetas: ita et venit, et redemit nos sanguine suo. Unde et Paulus dicit: Empti enim estis pretio magno (I Cor. vi).\n\nOdisti omnes observantes vanitatem, supervacue. Supervacue dicit: non quod Deus odiat quemquam. Absit hoc sentire. Sed qui istam tantummodo vitam praesentem amant, et coelestia contemnunt: sperantes inaniter in beatitudinem sacculi seducentis, odit illos Deus. Non quod odium, sicut dixi, in Deum cadat: sed odire Deus, qui sic faciunt, dicitur: id est, repudiare: quia repudiat illos Deus.","english":"You are my protector. The voice of the Church. Into your hands I commend my spirit: that is, into your power I commend my soul; the Church took this example from Christ. Saint Stephen also did this; the saints also pray this when they depart from the body, as in that passage: They commend their souls to the faithful Creator in good deeds. The Lord said this while placed on the cross, because he commended his spirit into the hands of the Father: about to receive it back quickly when he himself raises it. Let the people redeemed by the blood of the Lamb now say: You have redeemed me, Lord, God of truth. You who are truth and life: because what God has promised, he does not lie. Just as he promised through his servants the prophets, so he also came and redeemed us by his blood. Hence Paul also says: For you were bought with a great price (1 Cor 6).\n\nYou have hated all those who keep vanity, vainly. He says \"vainly\" not because God hates anyone—far be it from us to think this—but those who love only this present life and despise heavenly things, hoping in vain in the happiness of the seductive world, God hates them. Not that hatred, as I said, falls upon God, but God is said to hate those who do such things, that is, to reject them: because God rejects them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Ego autem in te, Domine, speravi. Vox Ecclesiae: Non in me: sed in te speravi et spero: exspectans resurrectionem tuam. Exsultabo et loetabor in misericordia tua. Pro quo exsultabo, et pro quo lactabor? Pro hoc quod sequitur.\n\nQuia respexisti humilitatem meam. Exsultabo, corpore: loetabor, mente. Tunc respexit, quando carnem suscepit: quia contemptibilis, et captiva, et despecta erat Ecclesia. Exsultabo et loetabor in misericordia tua, pro tantae pietatis commodo, ut me tua morte redimeres: quia respexisti humilitatem meam, in spe illa positam, per quam ca quae non videntur, desiderantur. Salvasti de necessitatibus animam meam. Necessitates corporis multae sunt: id est, manducare, bibere, dormire, vel aliud quod necessario est faciendum: sed necessarium animae, omnino unum: id est, vita aeterna. Salvavit Deus animam de sua necessitate: quia dedit ei vitam aeternam: quod est sua necessitas. Proinde salvasti de necessitatibus mortis perpetuae animam meam quae tibi erat charitate devincta.","english":"But I have hoped in you, O Lord. The voice of the Church: Not in myself, but in you I have hoped and I hope, awaiting your resurrection. I will exult and rejoice in your mercy. For what shall I exult, and for what shall I rejoice? For what follows.\n\nBecause you have regarded my humility. I will exult in body, I will rejoice in mind. He regarded it then, when he took up flesh, because the Church was contemptible, captive, and despised. I will exult and rejoice in your mercy, for the benefit of such great loving-kindness, that you might redeem me by your death; because you have regarded my humility, placed in that hope through which the things that are not seen are desired. You have saved my soul from its necessities. The necessities of the body are many: that is, to eat, to drink, to sleep, or anything else that must necessarily be done; but the necessity of the soul is altogether one: that is, eternal life. God has saved the soul from its necessity, because he has given it eternal life, which is its necessity. Accordingly, you have saved from the necessities of perpetual death my soul, which was bound to you by charity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Nec conclusisti me in manus inimici. Illi concluduntur in manus inimici, qui perseverant in pec(??)atis suis. Sed ego, dicit Ecclesia, non concludar: quia non volo perseverare in malis. Statuisti in loco spatioso pedes meos. Dilatasti unitatem Ecclesiae in toto mundo. Quomodo dicit, in loco? Numquid localis est Deus? Et localis, et non localis. Localis est ad se venientibus, et non localis, quia ubique est: sed invenitur in loco pure quaerentibus. Ut illud: Et motus est locus in quo erant sedentes (Act. iv). In loco spatioso pedes meos. Pedes, sancti praedicatores, qui portant verbum praedicationis in toto mundo: vel in Ecclesiam, quam tua resurrectione dilatasti in amplitudinem libertatis.\n\nMiserere mei, Dominet quoniam tribulor. Miserere mei; ac si dicat: Fac in me misericordiam, quoniam tribulor. Illorum vox, qui tribulantur a qualibet tribulatione. Miserere mei, Domine, quoniam tribulor. Non jam mortem timens, sed insectationem metuens viliorum. Conturbatus est in ira oculus meus. Ecclesia conturbatur de vitiis et peccatis, tam de suis, quam et de aliorum. Sed orandum est, ut ira non vertatur in odium, neque de festuca fiat trabs. Vel conturbatur oculus de futuro judicio. Conturbatus est in ira oculus meus, quo te mente cernebam. Anima mea, qua te diligebam. Et venter meus. Quo tui recordabar. Haec omnia conturbata sunt, propter priora delicia.","english":"You have not shut me up into the hands of the enemy. Those are shut up into the hands of the enemy who persevere in their sins. But I, says the Church, shall not be shut up, because I do not wish to persevere in evils. You have set my feet in a spacious place. You have enlarged the unity of the Church throughout the whole world. How does it say, in a place? Is God local? Both local and not local. He is local to those who come to him, and not local, because he is everywhere; but he is found in a place by those who seek him purely. As that passage: And the place was moved in which they were sitting (Acts 4). In a spacious place my feet. The feet are the holy preachers, who carry the word of preaching throughout the whole world: or into the Church, which by your resurrection you have enlarged into the breadth of freedom.\n\nHave mercy on me, O Lord, for I am troubled. Have mercy on me; as if he were saying: Make mercy in me, for I am troubled. It is the voice of those who are troubled by any tribulation. Have mercy on me, O Lord, for I am troubled. No longer fearing death, but dreading the pursuit of the vilest men. My eye is troubled with anger. The Church is troubled over vices and sins, both her own and those of others. But it must be prayed that anger not be turned into hatred, nor the speck become a beam. Or the eye is troubled concerning the future judgment. My eye is troubled with anger, with which I beheld you in mind. My soul, with which I loved you. And my belly, with which I remembered you. All these things are troubled because of former delights.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Quoniam defecit in dolore. Ideo in dolore; quia Ecclesia non potest emendare malos; nec segregare malos a sanctis usque in finem. Unde Dominus dixit: Sinite utraque crescere usque ad messem, et in tempore messis dicam messoribus: Colligite primum zizania, et colligate fasciculos ad comburendum (Matth. xiii). Vita mea et anni mei in gemitibus. Quamdiu esi hic in praesenti vita, habet gemitum et fletum unusquisque homo: Quoniam defecit in dolore vita mea, et anni mei in gemitibus; donec persecutionem patior propter nomen tuum. Praesens vita deficit, quia mihi tempora sunt, perpetuitatem confiteri.\n\nInfirmata est in paupertate virtus mea. Vox Ecclesiae. Infirmata est Ecclesia inter homines malo(??), inter quos habitat hic in praesenti vita; quia plures sunt peccatores, et pauci sunt sancti. Vel aliter: Infirmata est in paupertate virtus mea. Sanitas hujus corporis, inter cruciatus passionum. Et ossa mea conturbata sunt. Fortitudo utique mea. Ossa fortes sancti; vel ossa, virtutes Ecclesiae, vel sanctorum. Conturbata sunt, ab illo. Unde superius dicit secundum apostolum: Scimus quia omnis creatura congemiscit; non solum illa, sed et nos intra nos gemimus (Rom. viii).","english":"Because it has failed in sorrow. For this reason in sorrow: because the Church cannot correct the wicked, nor separate the wicked from the saints until the end. Whence the Lord said: Allow both to grow until the harvest, and in the time of harvest I will say to the reapers: Gather first the tares, and bind them into bundles to be burned (Matthew 13). My life and my years in groanings. As long as I am here in the present life, every man has groaning and weeping: Because my life has failed in sorrow, and my years in groanings; until I suffer persecution for your name. The present life fails, because for me there are times, to confess perpetuity.\n\nMy strength has been weakened in poverty. The voice of the Church. The Church has been weakened among evil men, among whom she dwells here in the present life; because more are sinners, and few are saints. Or otherwise: My strength has been weakened in poverty. The health of this body, amid the torments of sufferings. And my bones have been troubled. My strength, certainly. The bones are the strong saints; or the bones, the virtues of the Church, or of the saints. They have been troubled, by him. Whence above he says according to the apostle: We know that every creature groans together; not only that, but we ourselves groan within ourselves (Romans 8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Super omnes inimicos meos factus sum opprobrium. Qui me propter tuum nomen persequuntur. Factus sum opprobrium vicinis meis. Vox Christi, et vox Ecclesiae, Domino Judaei multa opprobria dixerunt, et haeretici, et persecutores, dicunt Ecclesiae. Et vicinis meis valde. Qui ad credendum appropinquabit. Et timor notis meis. Quia amici mei, propter metum inimicorum, a me longe recesserunt. Totus psalmus, et super David juxta historiam, et super Dominum juxta prophetiam intelligi potest. Nimium, et timor notis meis, id est, apostolis: qui timuerunt in passione. Vel noti, mali Christiani: qui dicunt se credere in Deum, et operibus negant, et despiciunt vitam sanctorum. Vicini dicuntur, per fidem; et noli, propter christianitatem.\n\nQui videbant me, foras fugiebant a me. Id est, apostoli; qui viderunt Christum comprehendi in passione, et, relicto eo, fugerunt. Vel Judici fugiunt sacramenta mysterii Ecclesiae, id est, corpus et sanguinem Christi. Omnes qui videbant me, foras fugerunt a me: non intelligentes interiorem spem meam, pro qua patior; ad exteriora visibilia fugiebant. Excidi tamquam mortuus a corde. Obliti sunt me corde, tamquam si fuerim jam defunctus. Ex– cidi tamquam mortuus a corde. Id est, sic habue runt Judaei Christum, quasi hominem mortuum pro nihilo.","english":"I have become a reproach above all my enemies. Those who persecute me because of your name. I have become a reproach to my neighbors. The voice of Christ, and the voice of the Church: the Jews said many reproaches to the Lord, and the heretics and persecutors say them to the Church. And greatly to my neighbors. Who will draw near to believe. And a fear to my acquaintances. Because my friends, on account of fear of enemies, withdrew far from me. The whole psalm can be understood both of David according to history and of the Lord according to prophecy. Exceedingly, and a fear to my acquaintances, that is, to the apostles, who feared in the passion. Or the acquaintances are bad Christians, who say they believe in God and deny it by their works, and despise the life of the saints. They are called neighbors through faith; and do not, on account of Christianity.\n\nThose who saw me fled outside from me. That is, the apostles, who saw Christ seized in the passion, and, leaving him, fled. Or the Jews flee the sacraments of the mystery of the Church, that is, the body and blood of Christ. All who saw me fled outside from me: not understanding my inner hope, for which I suffer; they fled to outward visible things. I have been cut off like a dead man from the heart. They forgot me in heart, as if I were already dead. I have been cut off like a dead man from the heart. That is, the Jews regarded Christ as a dead man, as nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Et factus sum sicut vas perditum. Sic habuerunt Judaei Christum quasi vas perditum; id est, hominem mortuum in suo peccato. Sic sunt sancti apud haereticos, velut homo perditus. Quoniam audivi vi– tuperationem multorum. Id est, Christi a Judaeis, et Ecclesiae ab haereticis. In circuitu inhabitantium. Id est, in circuitu Christi, et in circuitu Ecclesiae: quos ipsi suprad icti circumdederunt. Quoniam audivi vituperationem multorum, commorantium in circuitu. Erant vituperantes me, positi in peregrinatione hujus terrae: sequentes circuitum temporum, et ad patriam aeternam redire nolentes.\n\nDum convenirent simul adversum me; accipere ani– mam meam consiliati sunt. Congregati sunt persecutores, et fecerant consilium, ut acciperent animam meam, ad consentiendum sibi in sceleribus mortis. Ut acciperent animam meam: id est, Judaei Christum; et haeretici, Ecclesiam. Consiliati sunt mala consilia, et non bona. Consiliati sunt, ut quaererent et ut tollerent animam Christi, Judaei; et haeretici, animam Ecclesiae.","english":"And I have become like a lost vessel. So the Jews regarded Christ as a lost vessel; that is, as a dead man in his own sin. So are the saints among the heretics, like a lost man. Because I heard the reproach of many. That is, of Christ from the Jews, and of the Church from the heretics. Round about those who dwell there. That is, round about Christ, and round about the Church: whom those aforementioned surrounded. Because I heard the reproach of many, dwelling round about. They were reproaching me, placed in the pilgrimage of this earth: following the circuit of the times, and unwilling to return to the eternal fatherland.\n\nWhen they came together against me; they took counsel to take my soul. The persecutors gathered together and made a counsel, that they might take my soul, to consent among themselves in the crimes of death. That they might take my soul: that is, the Jews Christ; and the heretics, the Church. They took evil counsels, and not good. They took counsel, that they might seek and take away the soul of Christ, the Jews; and the heretics, the soul of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Ego autem in te speravi, Domine; dixi: Deus meus es tu. Qui solus fortis es ad liberandum. Vel vox Ecclesiae. In te speravi. In te, non in me. Et peccatores dicunt: In te speravi. Sed sancti, et fidem, et opera habent. Peccatores sperant in Deum, et non timent ilium. In manibus tuis sortes meoe. Id est, gratia Spiritus sancti. Non per memetipsum, sed a te actio vitae hujus, quae in hoc saeculo geritur.\n\nEripe me de manu inimicorum meorum, et a perse– quentibus me. Ne mihi praevaleant.\n\nIllustra faciem luam super servum tuum. Illustra, hoc est, cerne et discerne quicumque sit melior de sanctis tuis. Et salvum me fac in misericordia tua; Domine, non confundar, quoniam invocavi te. Illuminatio respectus tui super me refulgeat; ut non confundar, sed salver ab his persecutoribus.\n\nErubescant impii, et deducantur in infernum. Erubescant impii, daemones, haeretici, vel qui non credunt resurrectionem. Erubescant tunc, quando illos sanctos quos in despectionem habuerunt, videbunt coronatos, et se condemnatos. Vel qui, relinquentes verum Deum, ligna adorant, ac lapides venerantur. Muta fiant labia dolosa, quoe loquuntur adversus justum iniquitatem: in superbia et in abusione. Crucifixum irridentes, et ignorantes resurgentem. Ista cernens propheta, exclamat exsultans et dicit:","english":"But I have hoped in you, Lord; I have said: You are my God. You who alone are strong to deliver. Or it is the voice of the Church. In you I have hoped. In you, not in myself. And sinners say: In you I have hoped. But the saints have both faith and works. Sinners hope in God, and do not fear him. My lots are in your hands. That is, the grace of the Holy Spirit. Not through myself, but from you comes the conduct of this life, which is carried on in this world.\n\nDeliver me from the hand of my enemies, and from those who persecute me. Let them not prevail against me.\n\nMake your face shine upon your servant. Make it shine, that is, look upon and discern whoever among your saints is better. And save me in your mercy; Lord, let me not be put to shame, for I have called upon you. Let the illumination of your regard shine forth upon me, so that I may not be put to shame, but be saved from these persecutors.\n\nLet the impious be put to shame, and be led down into hell. Let the impious be put to shame—the demons, the heretics, or those who do not believe in the resurrection. Let them be put to shame then, when they see those saints whom they held in contempt crowned, and themselves condemned. Or those who, forsaking the true God, adore wood and venerate stones. Let deceitful lips be made mute, which speak iniquity against the just man: in pride and in abuse. Mocking the Crucified, and not knowing the Risen One. Seeing these things, the prophet exclaims with rejoicing and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Quam magna multitudo dulcedinis tuoe, Domine, quam abscondisti timentibus te! Quia multifarie copiosa dulcedo tua est, quam reservasti timentibus nomen tuum, Nec eam in his tentationibus ostendisti: ne, accepta securitate, excederemus a via justitiae. Vel, quam magna multitudo dulcedinis tuoe, Domine! id est, quantam gloriam, quanta praemia praeparasti Ecclesiae tuae, ut esset semper cum angelis sine fine in aeternum mansura. Quam abscondisti ti– mentibus te; id est bona sanctorum in temetipso abscondisti.\n\nPerfecisti eis qui sperant in te. Perfecisti: ac si dicat, perfecturus eris. In conspectu filiorum hominum. Qui non erubuerunt confiteri quod credunt, ante reges et potestates, ut ait propheta: Et loquebar in testimoniis tuis in conspectu regum, et non confundebar (Ps. cxviii). Quam abscondisti timentibus te: Quia hic per tribulationem pleniter non accipiunt praemium, sed in futuro exspectant. Et perfecisti eis qui sperant in te. Consummata spe, retribuisti exspectata in specie. In conspectu filiorum hominum; qui humana, et non coelestia, quaesierant. Vel cum ibunt in supplicium aeternum: justi autem in vitam aeternam.","english":"How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! For your sweetness is abundant in many ways, which you have reserved for those who fear your name, and you have not shown it in these temptations, lest, having received security, we should depart from the way of justice. Or: How great is the multitude of your sweetness, O Lord! That is, how great a glory, how great rewards you have prepared for your Church, that it might remain always with the angels without end forever. Which you have hidden for those who fear you; that is, you have hidden the good things of the saints in yourself.\n\nYou have made perfect for those who hope in you. You have made perfect: as if he were saying, you will make perfect. In the sight of the children of men. Who were not ashamed to confess what they believe before kings and powers, as the prophet says: And I spoke of your testimonies in the sight of kings, and I was not confounded (Ps. 118). Which you have hidden for those who fear you: Because here through tribulation they do not fully receive the reward, but they await it in the future. And you have made perfect for those who hope in you. With hope consummated, you have repaid in visible form the things that were awaited. In the sight of the children of men; who had sought human things, and not heavenly things. Or when they will go into eternal punishment: but the just into eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Abscondes eos in abscondito faciei tuoe, a conturbatione hominum. Illuminatio enim vultus tui teget eos: ne ab humana malitia conturbentur: In abscondito vultus tui, scilicet justitiae tuae abditis; hoc est, in secreto tuo, sicut Job, et ipse omnia quae habuit, absconsa fuerunt In Deum. A conturbatione homi– num, a persecutione peccatorum.\n\nProteges eos in tabernaculo tuo, a contradictione linguarum. In tabernaculo fidei, a strepitu malarum linguarum velantur, qui dicunt: Quis novit haec? aut quis redivit ex inferis?\n\nBenedictus Dominus. Cui benedicit omnis creatura. Quomodo dicit: Benedictas Dominus? Numquid illi opus est nostra benedictio? Non, sed ut nos ab ipso benedictionem accipere mereamur. Quoniam mirificavit misericordiam suam in civitate munita. In civitate Jerusalem, in medio mundo. In civitate munita dicitur, co quod firmata vel robusta sit, et in gyro omnes gentes illam circumdant. In circuitu Ecclesiae lotius diffusae: ibi mirificavit misericordiam suam Dominus; quia ibi natus, ibi passus, ibi resurrexit, et inde ascendit ad coelos, ut ait propheta: Operatus est salutem in medio terrae (Ps. lxxiii). Vel aliter: Jerusalem coelestis munita de congregatione angelorum, et hominum.","english":"You will hide them in the hidden place of your countenance, from the turmoil of men. For the illumination of your face will cover them, lest they be thrown into turmoil by human malice. In the hidden place of your countenance—that is, in the hidden things of your righteousness; that is, in your secret place, as with Job, and all that he had was hidden in God. From the turmoil of men, from the persecution of sinners.\n\nYou will protect them in your tabernacle, from the contradiction of tongues. In the tabernacle of faith, they are veiled from the clamor of evil tongues, who say: Who knows these things? Or who has returned from the dead?\n\nBlessed is the Lord. To whom every creature gives blessing. How does he say: Blessed is the Lord? Does he have need of our blessing? No, but that we may be deemed worthy to receive blessing from him. Because he has made his mercy wonderful in a fortified city. In the city of Jerusalem, in the middle of the world. It is called a fortified city because it is firm and strong, and all the nations surround it in a circle. In the circuit of the whole Church spread abroad: there the Lord has made his mercy wonderful, because there he was born, there he suffered, there he rose again, and from there he ascended to the heavens, as the prophet says: He has wrought salvation in the midst of the earth (Ps. 73). Or otherwise: the heavenly Jerusalem is fortified by the assembly of angels and of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"Ego autem dixi in excessu mentis meoe. Ecclesia quando recordatur de paradiso, quomodo immortalis poterat esse, et cogitat qualiter ibidem poterat esse; et meminit qualis est, et qualiter Deus per angelum Adae loquebatur (Gen. iii), et quomodo oculis interioribus Deum videbat: quando ista cogitat, tunc in excessu mentis est Ecclesia. Ego autem dixi in excessu mentis meoe: Projectus sum a facie oculorum tuorum. Populus haec dicit ille conversus ad Christum: Existimavi me, inquit, projectum esse a contemplatione luminum tuorum, et expavi, cum me tanta propter nomen tuum pali permitteres; vel, Projectus sum a vultu oculorum tuorum. Adam, quando transgressus fuit mandatum Dei, tunc projectus est a facie Dei (Ibid.), et ipse, et nos, et omnis posteritas sua post eum.\n\nIdeo exaudisti vocem deprecationis meoe, dum clamarem ad te. Ideo, dicit Ecclesia, exaudisti vocem orationis meae: quia cognovi, übi poteram esse; et cognosco, ubi modo sum. Exaudisti vocem interioris hominis, te in mentis splendore precantis, et amovisti horribiles tribulationes.","english":"But I said in the excess of my mind. When the Church remembers paradise, how it could be immortal, and considers how it could be there, and recalls what it was, and how God spoke to Adam through an angel (Gen. 3), and how it saw God with its inner eyes: when the Church thinks on these things, then it is in the excess of its mind. But I said in the excess of my mind: I am cast out from the face of your eyes. The people say this, turned to Christ: I thought, it says, that I was cast out from the contemplation of your lights, and I was terrified, when you permitted such great things to be suffered for your name; or, I am cast out from the countenance of your eyes. Adam, when he transgressed the command of God, then was cast out from the face of God (ibid.), both he, and we, and all his posterity after him.\n\nTherefore you heard the voice of my supplication, when I cried out to you. Therefore, says the Church, you heard the voice of my prayer: because I knew where I could be; and I know where I now am. You heard the voice of the inner man, praying to you in the splendor of the mind, and you removed dreadful tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Diligite Dominum, omnes sancti ejus; quoniam ve– ritatem requiret Dominus; et retribuet abundanter facientibus superbiam. Humiliatis his, statuet sanctos suos in magna constantia. Diligite Dominum, omnes sancti ejus. Diligite, id est, amate illum. Quoniam veritatem requiret Dominus, qui perseverant usque in finem in bonitate, ut dictum est: Qui perseveraverit usque in finem, hic salvus erit (Matth. xxiv).\n\nViriliter agite. Hoc est, immobiliter. Et confortetur cor vestrum, omnes qui speratis in Domino. Cor vestrum: hoc est, anima vestra, in Domino semper. Viriliter agile, et confortetur cor vestrum, omnes qui speratis in Domino. Fortiter atque constanter custodite propositum, ut fructum metatis in Christo. Quem supplices deprecamur ut insinuet mentibus nostris curam se diligendi, pro nobis passum jugiter confiteri, ut mereamur contra iniquam superbiam, humilitatis armis viriliter repugnare.","english":"Love the Lord, all you his saints; for the Lord will require the truth, and he will repay abundantly those who act with pride. When these are humbled, he will set his saints in great constancy. Love the Lord, all you his saints. Love, that is, cherish him. For the Lord will require the truth from those who persevere in goodness to the end, as it is said: He who perseveres to the end, this one will be saved (Matt. 24).\n\nAct manfully. That is, immovably. And let your heart be strengthened, all you who hope in the Lord. Your heart: that is, your soul, always in the Lord. Act manfully, and let your heart be strengthened, all you who hope in the Lord. Keep your purpose bravely and steadfastly, that you may reap the fruit in Christ. Him we humbly entreat to instill in our minds the care of loving him, and continually to confess him who suffered for us, that we may be worthy to fight manfully with the arms of humility against iniquitous pride.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"PSALMUS XXXI.\n\nIntellectus David. Intellectus Christi. Duplex intellectus estiu isto titulo, maxime de illo Publicano et Pharisaeo qui in templo orabant (Luc. xviii): quia unus se justificabat; et alius se condemnabat, id est, accusabat. Psalmus vocem continet prophetae, ostendentis hominem non propriis meritis, sed Dei gratia posse salvari, si confiteatur admissa.\n\nBeati quorum remissoe sunt iniquitates et quorum tecta sunt peccata. Beatus immortalis, laudabilis sive gloriosus. Sed tamen nullus potest apud se esse beatus, nisi ab illo accipiat qui justificat impium: hoc est, Deo. Unde et Paulus dicit: Credenti autem in eo qui justificat impium, deputatur fides ejus ad justitiam (Rom. iv). Beati quorum remissoe sunt iniquitates: quorum peccata per confessionem a Domino diluuntur. Quibus modis remittuntur peccata? Tribus. Remittuntur per baptismum: teguntur per charitatem, non imputantur per martyrium. Et quorum tecta sunt peccata, per charitatem: secundum illud: Charitas operit multitudinem peccatorum (Jacob. v). Vel, quorum tecta sunt peccata: hoc est, ut hic velentur per poenitentiam, ne in judicio revelentur.","english":"PSALM 31.\n\nThe understanding of David. The understanding of Christ. There is a twofold understanding in this title, especially concerning that Publican and Pharisee who were praying in the temple (Luke 18): because the one was justifying himself, and the other was condemning himself, that is, accusing himself. The psalm contains the voice of the prophet, showing that a man can be saved not by his own merits but by the grace of God, if he confesses his sins.\n\nBlessed are those whose iniquities are forgiven and whose sins are covered. Blessed is the immortal, the praiseworthy or the glorious. Yet no one can be blessed in himself unless he receives it from him who justifies the ungodly: that is, from God. Whence also Paul says: But to him who believes in him who justifies the ungodly, his faith is reckoned as righteousness (Rom. 4). Blessed are those whose iniquities are forgiven: whose sins are washed away by the Lord through confession. In what ways are sins forgiven? In three. They are forgiven through baptism; they are covered through love; they are not imputed through martyrdom. And whose sins are covered, through love: according to that saying: Love covers a multitude of sins (James 5). Or, whose sins are covered: that is, so that here they may be veiled through repentance, lest they be revealed in judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Beatur vir cui non imputabit Dominus peccatum. Qui se in hoc saeculo diligenter potuerit expurgare, vel per martyrium. Quod legitur, non videtur: quod non videtur, non imputatur; quod non imputatur, nec punietur. Nec est in ore ejus dolus. Hoc est in illius ore qui se confitetur esse peccatorem, sicut Nathanael. Unde Dominus dixit: Ecce vere Israelita, in quo dolus non est (Joan. i). Et de illo publicano, de quo superius diximus, qui se confitebatur esse peccatorem dicens: Deus, propitius esto mihi peccatori (Luc. xviii). Nec est in ore ejus dolus, sed in veritate credens Deum, hoc corde retinuit, quod ore confitebatur.\n\nQuoniam tacui, inveteraverunt in me omnia ossa mea. Non protuli confessionem ad salutem: ideo omnis fortitudo mea in carnis infirmitate consenuit. Quo– niam tacui, inveteraverunt in me omnia ossa mea, dum clamarem tota die. Tacui, vox malorum est. Tacui: id est, tacent illorum peccata, et in confessione nolunt dicere. Inveteraverunt ossa, id est, virtutes quas debuerant habere, inveteraverunt per peccatum. Dum clamarem: id est, clamant. Si aliquid boni habent: per vanitatem demonstrant, ut ille Pharisaeus impius faciebat, qui dicebat: Deus, gratias tibi ago, quia non sum sicut caeteri homines, raptores, adulteri. Dum clamarem tota die: in istius vitae momento.","english":"Blessed is the man to whom the Lord will not impute sin. Whoever in this world has been able to cleanse himself diligently, even through martyrdom. What is read is not seen; what is not seen is not imputed; what is not imputed will not be punished. Nor is there deceit in his mouth. This is in the mouth of him who confesses himself a sinner, like Nathanael. Hence the Lord said: Behold a true Israelite, in whom there is no deceit (John 1). And of that Publican, of whom we spoke above, who confessed himself a sinner, saying: God, be propitious to me a sinner (Luke 18). Nor is there deceit in his mouth, but believing God in truth, he retained in his heart what he confessed with his mouth.\n\nBecause I was silent, all my bones grew old within me. I did not bring forth confession unto salvation: therefore all my strength grew old in the weakness of the flesh. Because I was silent, all my bones grew old within me, while I cried out all day long. I was silent—this is the voice of the wicked. I was silent: that is, their sins are silent, and in confession they are unwilling to speak. The bones grew old, that is, the virtues which they ought to have had grew old through sin. While I cried out: that is, they cry out. If they have anything good, they display it through vanity, as that impious Pharisee did, who said: God, I give you thanks, because I am not like other men, extortioners, adulterers. While I cried out all day long: in the moment of this life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Quoniam die ac nocte gravata est super me manus tua. Potentia tua. Cum essem impius, et blasphemus: gravata est super me manus tua: id est, potestas tua: quia qui hic non emendant, gravatur super illos manus Dei, id est, potestas vindictae io die judicii. Conversus sum in oerumna. In assidua tribulatione flagellorum tuorum. Dum configitur mihi spina. Stimulus conscientiae peccatricis. Conversus sum in oerumna dum configitur mihi spina: oerumna: id est, miseria. Dum configitur mihi spina: id est, dum pungit me conscientia peccati.\n\nDelictum meum cognitum tibi feci, et injustitias meas non abscondi. Sed confessus sum, et patefeci omnia. Scio enim te cito remittere delicta, cum tibi fuerint integre reserata, et ideo dixi:\n\nConfitebor adversus me injustitias meas Domino. Non enim adversus Dominum, sed adversus me has pronuntiavi ut justificarer: Dixi, pronuntiavi adversus me injustitias meas Domino, et tu remisisti iniquitatem peccati mei. In persona illorum dicit propheta qui convertuntur, sicut ille fillius qui peregre profectus est, et dixit: Ibo ad Patrem meum (Luc. xv). Dixit in corde, übi Deus videtur: Et tu remisisti impietatem peccati mei. Quae prius gesseram, misericorditer indulsisti.","english":"For day and night your hand has been heavy upon me. Your power. When I was impious and blasphemous, your hand was heavy upon me—that is, your power—because upon those who do not amend themselves here, the hand of God is heavy, that is, the power of vengeance on the day of judgment. I was turned into affliction. In the constant tribulation of your scourges. While the thorn is fixed in me. The sting of a sinful conscience. I was turned into affliction while the thorn is fixed in me: affliction, that is, misery. While the thorn is fixed in me: that is, while the consciousness of sin pricks me.\n\nI have made my offense known to you, and I have not hidden my injustices. But I confessed and laid bare all things. For I know that you quickly forgive offenses, when they have been fully disclosed to you, and therefore I said:\n\nI will confess my injustices against myself to the Lord. For I did not pronounce these against the Lord, but against myself, so that I might be justified: I said, I pronounced my injustices against myself to the Lord, and you forgave the iniquity of my sin. The prophet speaks in the person of those who are converted, like that son who set out for a far country and said: I will go to my Father (Luke 15). He spoke in his heart, where God is seen: And you forgave the impiety of my sin. What I had previously done, you mercifully pardoned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Pro hac impietate orabit ad te omnis sanctus in tempore opportuno. Tempus opportunum ad exorandum pro peccatis, haec vita est: in qua ideo sancti orant: quia nemo est a peccatis immunis. Pro hac iniquitate, vel pro hac remissione, quod superius dixit: Beati quorum remissoe sunt iniquitates, et quorum tecta sunt peccata. Omnis sanctus: hoc est, per baptismum; et qui post baptismum peccat, postea dimittitur illi per poenitentiam, aut per martyrium.\n\nVerumtamen in diluvio aquarum multarum ad eum non approximabunt. Multi fructus diluviorum in judicio impios vallabunt, qui sanctis nocituri non erunt. Verumtamen in diluvio aquarum mullarum ad eum non appropinquabunt. Sine angustiis, ait, quae quasi aquis inundantibus comparantur, ad Deum sancti appropinquare non poterunt: quia qui sustinuerit usque in finem, hic salvus erit. Vel, in diluvio aquarum: id est, varietate doctrinarum haereticorum: per hoc ipsi ad Deum non approximabunt.","english":"For this impiety every saint will pray to you in a fitting time. The fitting time for entreating on behalf of sins is this life, in which the saints therefore pray because no one is immune from sins. For this iniquity, or for this remission, as he said above: Blessed are those whose iniquities are forgiven, and whose sins are covered. Every saint: that is, through baptism; and he who sins after baptism is afterward forgiven through penitence, or through martyrdom.\n\nNevertheless in the flood of many waters they shall not draw near to him. Many fruits of floods will surround the impious in judgment, which will not harm the saints. Nevertheless in the flood of many waters they shall not draw near to him. Without distresses, he says, which are compared to waters flooding in, the saints will not be able to draw near to God, because he who has endured to the end, this one will be saved. Or, in the flood of waters: that is, in the variety of the doctrines of heretics; through this they themselves will not draw near to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Tu es mihi refugium a tribulatione quoe circumdedit me. Vox Ecclesiae ad Christum, De hujus saeculi pressuris haec dicit. Exsultatio mea. Quia in te gaudeo. Erue mea circumdantibus me. Vel ab inimicis publicis, vel a peccatis. Dum dixit, exsultatio mea, redime me a circumdantibus me: quomodo dicit, Redime me, cum ille qui redimitur in captivitate est, et illi qui exsultant, redemptione non indigent? Hoc ad sensum pertinet. Vox illorum est, qui cum Deo sunt, et rogant pro illis qui in ista captivitate tribulantur.\n\nIntellectum tibi dabo, el instruam te in via hac qua gradieris. Qualem intellectum dat Deus Ecclesiae suae. Ut intelligat pro qua causa anxiatur sanctus, et facit prosperare peccatores. Intellectum dabo tibi, et instruam te in via hac qua gradieris. In via, scilicet confessionis istius doceam te sapientiam, ut non recedas ab ea. Intelligere te faciam, et docebo te in via hac qua gradieris. Vox Domini loquentis inducitur, et docentis, quomodo homo suum mereatur auxilium, si Dei videlicet praecepta custodiens recto feratur itinere. Itaque ad perfectum munditiae dicit hominem venire non posse. Et quamquam ad perfectum munditiae venire non valeat: tamen in animalium modum pronus non feratur in vitia. Firmabo super te oculos meos. Vox Christi ad Ecclesiam. Firma super te oculos meos: id est, aspectum divinitatis.","english":"You are my refuge from the tribulation that has surrounded me. The voice of the Church to Christ. Concerning the pressures of this world she says these things. My exultation. Because I rejoice in you. Deliver me from those surrounding me. Either from public enemies, or from sins. When he said, my exultation, redeem me from those surrounding me: how does he say, Redeem me, when the one who is redeemed is in captivity, and those who exult have no need of redemption? This pertains to the sense. It is the voice of those who are with God, and who plead for those who are troubled in that captivity.\n\nI will give you understanding, and I will instruct you in this way in which you walk. What understanding God gives to his Church. That it may understand for what cause the saint is anxious, and he makes sinners prosper. I will give you understanding, and I will instruct you in this way in which you walk. In the way, namely of this confession, let me teach you wisdom, that you may not withdraw from it. I will make you understand, and I will teach you in this way in which you walk. The voice of the Lord speaking and teaching is introduced, how a man may merit his help, if indeed, keeping the commandments of God, he is borne along the right path. And so he says that a man cannot come to perfection of purity. And although he cannot attain to perfection of purity: yet let him not be carried headlong into vices like animals. I will fix my eyes upon you. The voice of Christ to the Church. Fix my eyes upon you: that is, the gaze of the divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Firmabo super te oculos meos, ut in dilectione luminis mei permaneas.\n\nNolite fieri sicut equus, etc. Qui non Dei voluntate, sed proprio motu se regere volunt, et effrenes in luxuriam decidunt, hos propheta coercet verbis terribilibus dicens:\n\nIn chamo et freno maxillas eorum constringe. Freno et chamo moderationis suae, Deus coarcta(??) impiorum supervacuas blaspbemias. Equus, indomitus: mulus, piger. Hoc rogat Ecclesia Deum Patrem, ut per frenum, id est, praedicationem, populum gentilem, quos equos nominavit, de lata via et spatiosa saeculi hujus, faciat ad se appropinquare, et populum Judaicum, quos mulos nominavit, qui piger est ad Deum credendum, per chamum, id est, contritionem cordis faciat ad se venire. Qui non approxi– mant ad te. Sed per superbiam elongantur.\n\nMulta flagella peccatorum. Quia aliqui peccatores sunt, quorum in ista vita initiantur flagella, quae postea in futuro habebunt sine fine: Multa flagella peccatorum: qui poenitentiam agere noluerunt. Sperantes autem in Domino misericordia circumdabit. Illa misericordia, ut vitam mereantur aeternam. Qui rectam spem et fidem in Deo habent: ipsos misericordia Dei circumdabit, ut illud: Misit angelum Dominus in circuitu timentium eum (Psal. xxxii); et alihi: Custodit Dominus omnes diligentes se (Psal. cxliv).","english":"I will fix my eyes upon you, so that you may remain in the love of my light.\n\nBe not like the horse, etc. Those who wish to govern themselves not by the will of God but by their own impulse, and who, unbridled, fall into debauchery—these the prophet restrains with terrible words, saying:\n\nWith bit and bridle bind their jaws. With the bridle and bit of his own moderation, O God, restrain the idle blasphemies of the wicked. The horse is untamed; the mule, sluggish. This the Church asks of God the Father: that through the bridle—that is, through preaching—he may cause the Gentile people, whom he called horses, to draw near to himself from the broad and spacious way of this world, and may cause the Jewish people, whom he called mules, who are sluggish in believing in God, to come to himself through the bit—that is, through contrition of heart. Those who do not draw near to you, but through pride are kept far away.\n\nMany are the scourges of sinners. Because there are some sinners whose scourges begin in this life, which they will afterward have in the future without end: Many are the scourges of sinners—those who refused to do penance. But mercy will surround those who hope in the Lord. That mercy, so that they may merit eternal life. Those who have right hope and faith in God—God's mercy will surround them, as that saying: The Lord has sent his angel around those who fear him (Ps. 33); and elsewhere: The Lord guards all who love him (Ps. 144).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Loetamini in Domino, et exsultate, justi. Propheta hortatur Ecclesiam laetari de spe vitae aeternae et regenerationis: tamen lactatur et hic Ecclesia in tribulatione. Et gloriamini omnes recti corde. Ut Paulus: Qui gloriatur, in Domino glorietur (I Cor. i). Recti corde dicuntur, quibus omnia judicia Dei placent, et se accusant de suis peccatis, et Deum, sive in prosperis, sive in adversis, semper laudant: Loetamini in Domino, et exsultate, justi; et gloriamini, omnes recti corde. Ut gloria vestra ad eum referatur, sicut ait Apostolus: Qui gloriatur, in Domino glorietur. Quem supplices deprecemur, ut obtectis per indulgentiam peccatis, nec reputatis ultra delictis, mereamur sanctorum exsultationis perpetuae esse participes.\n\nPSALMUS XXXII.\n\nIn finem, Psalmus David. Psalmus iste vocem continet prophetae ad Deum hortantis populos: atque monentis justos in quem debeant exsultare.","english":"Rejoice in the Lord, and exult, you just. The prophet urges the Church to rejoice in the hope of eternal life and of regeneration; yet the Church rejoices even here in tribulation. And glory, all you who are upright of heart. As Paul says: He who glories, let him glory in the Lord (1 Cor 1). They are called upright of heart to whom all the judgments of God are pleasing, and who accuse themselves of their own sins, and always praise God, whether in prosperity or in adversity: Rejoice in the Lord, and exult, you just; and glory, all you who are upright of heart. So that your glory may be referred to him, as the Apostle says: He who glories, let him glory in the Lord. Let us suppliantly entreat him, that with our sins covered over through his indulgence, and our offenses no longer reckoned against us, we may deserve to be partakers of the eternal exultation of the saints.\n\nPSALM 32.\n\nUnto the end, a Psalm of David. This psalm contains the voice of the prophet urging the peoples to God, and admonishing the just as to the one in whom they ought to exult.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Exsultati, justi, in Domino. Propheta hortatur sanctos, ut laudent Deum. Exsultate, justi. Alibi dicit: Gaudete, sed unum est. Alii exsultant in rebus hujus saeculi, alii in circo: alii in theatro: Sed tu. dicit propheta unicuique sancto, in Domino exsulta, et non in prosperitatibus mundi. Rectos decet collaudatio. Rectos dicit, qui in regulam veritatis corda illorum dirigunt: non iniquos, dicente propheta: Vae his qui dicunt dulce amarum, et amarum dulce (Isaioe v).\n\nConfitemini Domino in cithara. Cithara deorsum habet cavamen, et sex chordas habet. Opera sanctorum intelliguntur per citharam, quae sunt sex opera misericordiae. Et de illis chordis aliae bene cantant: aliae murmurant. Sic et sancti, alii sic, alii vero sic. Confitemini Domino in cithara. In carne villis et concupiscentiis mortificata per crucem Dominicam. In psalterio decem chordarum psallite ei. In Decalogo mandatorum. Psalterium desursum habet cavamen; praedicatio vel mandata intelligitur in sanctis, quae de supernis veniunt. Unde dixit: Omne datum optimum, et omne donum perfectum, desursum est descendens a Patre luminum, apud quem non est transmutatio, vel vicissitudinis obumbratio (Jacob. i). Decem chordarum, id est, decem verba legis.","english":"Exult, you just, in the Lord. The prophet urges the saints to praise God. Exult, you just. Elsewhere he says: Rejoice, but it is one thing. Some exult in the things of this world, some in the circus, some in the theater; but you, says the prophet to each saint, exult in the Lord, and not in the prosperities of the world. Praise befits the upright. He calls upright those who direct their hearts according to the rule of truth, not the wicked, as the prophet says: Woe to those who call sweet bitter, and bitter sweet (Isaiah 5).\n\nConfess to the Lord on the harp. The harp has its hollow downward and has six strings. The works of the saints are understood by the harp, which are the six works of mercy. And of those strings some sing well, others murmur. So too the saints: some are like this, others like that. Confess to the Lord on the harp. In the flesh, deadened to base desires and lusts through the Lord's cross. On the psaltery of ten strings sing to him. In the Decalogue of the commandments. The psaltery has its hollow upward; the preaching or the commandments are understood in the saints, which come from on high. Whence he said: Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of vicissitude (James 1). Of ten strings, that is, the ten words of the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Tria mandata in una tabula, quae ad finem Trinitatis pertinent, haec sunt; primum: Audi, Israel, Dominus Deus tuus Deus unus est; secundum: Non habebis nomen Dei tui in vanum; tertium: Observa diem sabbali (Deut. vi). Septem, in altera tabula, ad dilectionem proximi pertinent.\n\nCantate et canticum novum. Id est, psallite ei novum canticum: id est, novam vitam, quia novus homo Venit in mundum: novam legem instituit nobis, et novam Ecclesiam per baptismum. Cantate ei canticum novum, quia resurrexit, quia sedet ad dextram Pairis. Bene ptallite ei. Ille bene psallit, qui implet in opere quod cantat: id est, praedicat. In jubilatione. Jnbilus dicitur, quod nec verbis, nec syllabis, et nec litteris, nec voce potest erumpere, aut comprehendere quantum homo Deum debeat laudare. Bene psallite ei in vociferatione. Per jubilationem quo(??)dam sacerdotum, Jericho mundi figuram retinens corruit (Jos. vi), nunc per nostram orationem, ejus concupiscentiae eliduntur.","english":"Three commandments on one tablet, which pertain to the mystery of the Trinity, are these: first, Hear, O Israel, the Lord your God is one God; second, You shall not take the name of your God in vain; third, Observe the sabbath day (Deut. 6). Seven on the other tablet pertain to love of neighbor.\n\nSing and a new song. That is, sing to him a new song: that is, a new life, because the new man has come into the world: he has established a new law for us, and a new Church through baptism. Sing to him a new song, because he has risen, because he sits at the right hand of the Father. Sing well to him. He sings well who fulfills in deed what he sings: that is, what he proclaims. In jubilation. Jubilation is so called because neither in words, nor in syllables, nor in letters, nor with the voice can it burst forth, or comprehend how much man ought to praise God. Sing well to him in loud crying. Through the jubilation of certain priests, Jericho, bearing the figure of the world, fell (Josh. 6); now through our prayer, its desires are dashed to pieces.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Quoniam rectus est sermo Domini. Nec in allquo curvatur, sed prosperabitur in his ad quae dirigit illum. Et omnia opeta ejus in fide. Sicut ait in Evangelio. Si habueritis fidem integram, et dixeritis huic monti, Transfer te et mille te in mare: fiet (Matth. xvii). Et omnia quaecumque fideliter petieritis: credite quia accipietis, et venient vobis. Quia rectus est sermo Domini, et Omnia opera ejus in fide. Rectus est in redis. Opera ejus in fide, in fide sanctorum: quia quod promittit Deus sanctis suis, non mentitur.\n\nDiligit misericordiam, et judicium Dominus. Quo– modo dicit, diligit misericordiam, cum in alio loco dicat: Ne miserearis pauperi in judicio (Exod. xxii): id est, non propter pauperem nec propter divitem, non propter proximum et longinquum, non propter cognitum et incognitum, declines a recto judicio: sed prius judica rectum judicium, et postea subveniat misericordia. Diligit misericordiam, quia nos assumpta carne redemit, et judicium, qui inter impios justosque discernit. Misericordia Domini plena est terra. totus mundus. Vel terra, sancta Ecclesia de misericordia Dei plena est: quia sicut ille ubique est, et sua misericordia cum illo, et ab illo inseparabilia est: quia non tantum ut justos custodiat, descendit, sed ut peccatores redimeret, ut salvos faceret.","english":"Because the word of the Lord is upright. Nor is it bent in anyone, but it will prosper in those to whom it directs him. And all his works are in faith. As he says in the Gospel: If you have whole faith, and say to this mountain, Remove yourself and cast yourself into the sea, it will be done (Matthew 17). And all things whatever you ask faithfully: believe that you will receive, and they will come to you. Because the word of the Lord is upright, and all his works are in faith. He is upright in his works. His works are in faith, in the faith of the saints: because what God promises to his saints, he does not lie.\n\nThe Lord loves mercy and judgment. How does he say, he loves mercy, when in another place he says: Do not be merciful to the poor in judgment (Exodus 22): that is, do not, on account of the poor man nor on account of the rich man, on account of the neighbor and the stranger, on account of the known and the unknown, turn aside from right judgment: but first judge a right judgment, and afterward let mercy come to aid. He loves mercy, because he redeemed us by taking on flesh, and judgment, he who distinguishes between the wicked and the just. The earth is full of the mercy of the Lord. The whole world. Or the earth, the holy Church, is full of the mercy of God: because as he is everywhere, and his mercy is with him, and is inseparable from him: because he descended not only to guard the just, but to redeem sinners, to make them saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Verbo Domini coeli firmati sunt. Verbum Patris, Filius esi. Coeli firmati sunt: sancti apostoli per Ipsum in fide. Verbo Domini coeli firmati sunt. in ipso Verbo, quod erat in principio apud Deum: sive visibiles (??)ll, sive apostoli sunt creati. Verbo Domini coeli firmati sunt, el spiritu oris ejus omnis virtus eorum. Trinitatis majestas manifestissime declaratur: Dominus, Verbum, Spiritus Domini. Et spiritu oris ejus omnis oirtus eorum. Paracleto scilicet cooperante, horum virtutes coelorum creatae sunt. Nam in Domino Paler, in Verbo Filius; in spiritu oris, Spiritus sanctus declaratur. El quia dicit, oris ejus: non procedens quasi minor credatur. Nam sicut Filius a Patre, et aequalis Patri: ita et Spiritus sanctus aequalis Patri habetur ac Filio. Vel, spiritu oris ejus omnis virtus eorum, id est, per Spiritum sanctum virtutes iliorum. Quia per Spiritum sanctum habuerunt diversas gratius: id est, virtutes. Nam per nos nihil boni habuimus, nisi per ipsum.","english":"By the word of the Lord the heavens were established. The Word of the Father is the Son. The heavens were established: the holy apostles through Him in faith. By the word of the Lord the heavens were established—in that very Word which was in the beginning with God—whether the visible heavens or the apostles were created. By the word of the Lord the heavens were established, and by the spirit of his mouth all their power. The majesty of the Trinity is most clearly declared: the Lord, the Word, the Spirit of the Lord. And by the spirit of his mouth all their power—that is, with the Paraclete cooperating, the powers of these heavens were created. For in the Lord the Father is declared, in the Word the Son, in the spirit of his mouth the Holy Spirit. And because he says \"of his mouth,\" let him not be believed to proceed as though lesser. For just as the Son is from the Father and equal to the Father, so also the Holy Spirit is held to be equal to the Father and the Son. Or, \"by the spirit of his mouth all their power,\" that is, through the Holy Spirit their powers. Because through the Holy Spirit they received various graces, that is, powers. For through ourselves we have had nothing good, except through Him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Congregans sicut in utre aquas maris. Clausum littoribus mare ostendit. Congregans sicut in utre aquas maris. Per aquas, saeculi tribulationes significat, et persecutiones sanctorum: quia sicut homo in utre aquas stringit, et quando vult spargit: sic Dominus tribulationes Ecclesiae, ut ait Paulus: Fidelis Deus qui non patietur vos tenlari super id quod potestis ferre, sed faciet etiam proventum ut possitis sustinere (I Cor. x). Congregans sicut in utre, in novo Ecclesiae homine: aquas maris, saeculi populos, ut sint vinum novum, sicut Dominus ait, in utres novos (Matt. ix): id est, Evangelicum praeceptum, reconditum in cordibus credentium. Ponens in thesauris abyssos, O magna Creatoris potentia, recondens in thesauris abyssos: producens de thesauris ventos! Tamen hic abyssos, mysteriorum coelestium altitudinem intelligimus, juxta illud Apostoli: O altitudo divitiarum sapientiae, et scientiae Dei (Rom. xi)! Vel, in thesauris, id est, in absconditis Dei. Thesaurus, id est, largitas: hoc est, profundum Scripturarum. Unde alio loco dicit: Qui producit ventum de thesauris suis (Psal. cxxxiv). Nam quantum voluit per servos suos nobis demonstrare: tantum per nos in– telligere potuimus: ipsam profunditatem Scripturarum nequaquam possumus.","english":"Gathering the waters of the sea as in a wineskin. He has shown the sea shut in by shores. Gathering the waters of the sea as in a wineskin. By the waters he signifies the tribulations of the world and the persecutions of the saints: because just as a man presses waters together in a wineskin, and scatters them when he wishes, so the Lord does with the tribulations of the Church, as Paul says: God is faithful, who will not suffer you to be tempted above that which you are able to bear, but will also make a way out, that you may be able to endure (1 Cor. 10). Gathering as in a wineskin, in the new man of the Church: the waters of the sea, the peoples of the world, that they may be new wine, as the Lord says, in new wineskins (Matt. 9): that is, the Gospel precept, stored up in the hearts of believers. Placing the deeps in treasuries, O great power of the Creator, storing up the deeps in treasuries: bringing forth winds from treasuries! Yet here we understand the deeps as the height of heavenly mysteries, according to that saying of the Apostle: O the depth of the riches of the wisdom and knowledge of God (Rom. 11)! Or, in the treasuries, that is, in the hidden things of God. A treasury, that is, abundance: this is, the depth of the Scriptures. Whence in another place he says: Who brings forth the wind from his treasuries (Ps. 134). For as much as he wished to show us through his servants, so much have we been able to understand through ourselves: that very depth of the Scriptures we can by no means fathom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Timeat Dominum omnis terra. Qui terrena sapiunt, ipsum potius, et non creaturam, adorent. Ab eo autem commoveantur omnes inhabitantes orbem. Haec quidam de futuro arbitrantur judicio, sed ad sequentem expositionem magis respiciunt. Ab ipso autem commoveantur universi, omnes qui inhabitant orbem. Ab ipso Deo commoveantur universi; id est, de infidelitate ad fidem. Vel universi: omnes creaturae ab ipso veniunt, et non sicut peccatores dicunt, quod tempus illas adducit, et non Deus: quia et tempora, et dies, et annos, vel etiam momenta Deus constituit.\n\nQuia ipse dixit, et facta sunt: ipse mandavit, et creata sunt. Ideo ipsum cuncta timeant: quia ab ipso vel facta sunt, vel creata. Ipse dixit: hoc est per Filium, qui verbum est, dixit: mandavit, per imperium: hoc est, inenarrabiliter.\n\nDominas dissipat consilia gentium. Secundum illud: Non est consilium, non est prudentia, non est sapientia, non est fortitudo contra Deum (Prov. xii). Dominus dissipat consilia gentium: Judaeorum scilicet, qui tamquam increduli contra Deum Christum susurrant. Vel dissipat consilia eorum, qui turrim aedificare voluerunt; destruxit, ut illud: Venite, confundamus ibidem linguas eorum (Gen. xi). Reprobat autem cogitationes populorum. Hoc est, Judaeorum consilia, quia non potuerunt illa facere nisi quantum a Deo praefinitum fuit.","english":"Let all the earth fear the Lord. Those who savor earthly things should adore him rather than the creature. But let all the inhabitants of the world be moved by him. Some think these words concern the future judgment, but they look rather to the exposition that follows. By him, moreover, let all be moved, all who inhabit the world. By God himself let all be moved—that is, from unbelief to faith. Or “all”: all creatures come from him, and not as sinners say, that time brings them forth and not God—since God has appointed both times and days and years, and even moments.\n\nFor he spoke, and they were made; he commanded, and they were created. Therefore let all things fear him, because by him they were either made or created. “He spoke”—that is, through the Son, who is the Word, he spoke; “he commanded”—through his authority, that is, ineffably.\n\nThe Lord scatters the counsels of the nations. According to that saying: There is no counsel, no prudence, no wisdom, no strength against God (Prov. 12). The Lord scatters the counsels of the nations—namely, of the Jews, who as unbelievers murmur against God’s Christ. Or he scatters the counsels of those who wished to build the tower; he destroyed them, as in that saying: Come, let us confound their tongues there (Gen. 11). But he rejects the thoughts of the peoples. That is, the counsels of the Jews, because they could not carry them out except insofar as it was foreordained by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Reprobat autem cogitationes populorum: Pharisaeorum, et Sadducaeorum, vel reliquarum potestatum genera. Et reprobat consilia principum. Hoc est, Annae et Caiphae, quia ipsi principes erant ipsorum sacerdotum qui primatum tenebant hujus sceleris. Hos omnes cum suis consiliis Dominus resurgendo destruxit.\n\nConsilium vero Domini manet in oeternum. Consilium Domini fuit, ut resurgeret a mortuis, sicut et fecit. Istud consilium, Judaei, vel principes illorum, destruere non potuerunt. Cogitationes cordis ejus in generatione et generationem. Nihil ex eis diminuetur, juxta illud: Coelum et terra transibunt: verba au– tem mea non praeteribunt (Matt. xxiv).\n\nBeata gens, cujus est Dominus Deus ejus. Hoc est qui credunt quod Dominus creavit illas creaturas, unde superius mentionem fecit: non quod tempus illas adducat. Vel, beata gens, Christianorum, cujus Dominus Deus ejus. Dominum enim elegit habere Deum, idolis derelictis. Populus quem elegit Dominus in hoereditalem sibi. Ipsi populum Christianum in haereditatem sibi, ut dixit in alio psalmo: Dabo tibi gentes in baereditatem tuam, et possessionem tuam terminos terrae (Psal. ii); et alibi: Dominus pars haereditatis meae (Psal. xv); et item: Portio mea Dominus (Psal. cxviii). In hoereditatem sibi. Repulsis Judaeis, nos sumus in haereditatem asciti.","english":"But he rejects the thoughts of the peoples: of the Pharisees and Sadducees, or of the other kinds of authorities. And he rejects the counsels of the princes. That is, of Annas and Caiaphas, because they themselves were the princes of their own priests who held the chief place in this crime. All these, with their counsels, the Lord destroyed by rising again.\n\nBut the counsel of the Lord remains forever. The counsel of the Lord was that he should rise from the dead, as he also did. This counsel the Jews, or their princes, could not destroy. The thoughts of his heart in generation and generation. Nothing of them shall be diminished, according to that saying: Heaven and earth shall pass away, but my words shall not pass away (Matt. 24).\n\nBlessed is the nation whose Lord is its God. That is, those who believe that the Lord created those creatures of which he made mention above: not that time brings them forth. Or, blessed is the nation of the Christians, whose Lord is its God. For it chose to have the Lord as God, having abandoned idols. The people whom the Lord chose for his inheritance. He chose the Christian people for his inheritance, as he said in another psalm: I will give you the nations for your inheritance, and the ends of the earth for your possession (Ps. 2); and elsewhere: The Lord is the portion of my inheritance (Ps. 15); and again: The Lord is my portion (Ps. 118). For his inheritance. With the Jews rejected, we have been adopted as his inheritance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"De coelo respexit Dominus: vidit omnes filios hominum. Ut omnibus miserentur: quia numquam respectus ejus sine misericordia fuit. Vel Dominus de coelo prospexit: hoc est, miserius est nobis. Super filios hominum. Filii hominum: filii Adam. Vel filii hominum, successores apostolorum.\n\nDe proeparato habitaculo suo respexit super omnes qui inhabitant terram. Qui finxit sigillatim corda eorum. Ut alii detur sermo scientiae, alii interpretatio sermonum, alii genera linguarum, et reliqua: quae operatur unus atque idem Spiritus. Vel qui finxit per singulos corda eorum. Quidam hunc locum mendaciter ad illud referunt, quod animam ex anima existiment esse generatam, et in Adam omnium animas contineri: quia id quod Graece dicitur non unum, sed per multos quemque signifi– cet.\n\nQui finxit sigillatim corda eorum. Qui finxit: id est, fecit. Sigillatim. Per singulos omnes intelligit, et insimul omnes cognoscit. Corda eorum: opera illorum. Qui intelligit omnia opera eorum. Ipse est enim speculator prospiciens de dic in diem actus humanos. Qui intelligit omnia opera eorum: hoc est, qualiter donum Dei unaquaeque anima habeat, ipso dispensat. Non salvabitur rex per multam virtutem, et gigas non salvabitur in multitudine virtutis suoe. Sed per justitiam, et auxilium Dei. Nam et Goliae fortitudinem confudit Deus per manum David pueri sui. Non fit salvus rex per multitudinem virtutis suae. Quare?","english":"The Lord looked down from heaven: he saw all the sons of men. That he might have mercy on all: because his looking down was never without mercy. Or the Lord looked down from heaven: that is, he had mercy on us. Upon the sons of men. The sons of men: the sons of Adam. Or the sons of men, the successors of the apostles.\n\nFrom his prepared dwelling place he looked down upon all who inhabit the earth. He who formed their hearts one by one. That to one may be given the word of knowledge, to another the interpretation of speeches, to another kinds of tongues, and the rest: which one and the same Spirit works. Or, he who formed the hearts of each one. Certain people falsely refer this passage to that opinion, that they think the soul is generated from the soul, and that the souls of all are contained in Adam: because what is said in Greek signifies not one, but each one through many.\n\nHe who formed their hearts one by one. He who formed: that is, he made. One by one. He understands all through each one, and knows all at once. Their hearts: their works. He who understands all their works. For he himself is the watchman looking out from day to day upon human acts. He who understands all their works: that is, how each soul has the gift of God, he himself dispenses it. The king shall not be saved by much strength, and the giant shall not be saved in the multitude of his strength. But through righteousness, and the help of God. For God also confounded the strength of Goliath by the hand of David his servant. The king is not made safe by the multitude of his strength. Why?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"quia alibi dicit: Dominus est salus (Psal. iii). Nec gigas salvus erit in multitudine fortitudinis suae. Gigas pro sua fortitudine dicitur. Nec ipse salvus esse potest per fortitudinem suam, sicut superius de Golia et David.\n\nFallax equus ad salutem, in abundantia autem virtutis suoe non salvabitur. Nisi Deus fuerit ascensor ejus. Fallax equus ad salutem. Equus, corpus humanum, jumentum est animae, ideo fallax. In abundantia autem virtutis suoe, non erit salvus: id est, nec gigas, nec rex.\n\nEcce. oculi Domini super timentes eum. Oculi Dei, aspectus divinitatis. Super timentes eum, qui eum timent timore sancto. Deus enim sperantes in se inspectione coelesti protegit ac defendit. Et in eis qui sperant in misericordia ejus. Ut eruat a morte animas eorum. Id est, in hoc sperant in misericordia ejus, id est, Dei, ut a morte perpetua eruat animas eorum. Vel a morte, hoc est a diabolo.","english":"Because elsewhere it says: The Lord is salvation (Ps. 3). Nor will the giant be saved in the multitude of his strength. He is called a giant for his strength. Nor can he himself be saved through his strength, as above concerning Goliath and David.\n\nA horse is false for salvation, but in the abundance of his own virtue he will not be saved. Unless God has been his rider. A horse is false for salvation. The horse, the human body, is the beast of burden of the soul, and therefore false. But in the abundance of his own virtue, he will not be saved: that is, neither the giant nor the king.\n\nBehold. The eyes of the Lord are upon those who fear him. The eyes of God are the gaze of the divinity. Upon those who fear him, who fear him with holy fear. For God protects and defends those who hope in him with heavenly inspection. And in those who hope in his mercy. That he may rescue their souls from death. That is, in this they hope in his mercy, that is, God's, that he may rescue their souls from perpetual death. Or from death, that is, from the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Ut eruat a morte animas eorum: Et alat eos in fame. Cum alii verbi Dei penuriam patiuntur: isti ab eo vivificantur.\n\nAnima autem nootra sustinet Dominum. Id est, Patiens est in Domino. Quidquid accesserit ei sive bonum, sive malum, sustinet propter Deum, ut ait Paulus: Omnia mihi placent (I Cor. x). Yel, alit eos in fame: id est, pascit eos. Unde dixit: Et aluit eos quadraginta annis in deserto (Exod. xvi). Quia quotiescumque homines habent famem, Deus pascit servos suos: licet de cibo terreno, sed tamen plus est, unde pascit eos de cibo spirituali: id est, de sua doctrina el suo verbo: Anima autem nostra sustinet Dominum: quoniam adjutor et protector noster est. Et in ipso loetabitur cor nostrum, et in nomine sancto ejus speravimus. Scimus enim quod nullus speravit in eum, et confusus abscessit. Quoniam adjutor et protector noster est. Hoc est, quia ipse est et adjutor et defensor Ecclesiae. Et in ipso loetabitur cor nostrum. Id est, anima nostra laetabitur de spe futurae remunerationit, et laetabitur Ecclesia In tribulatione. Et in nomine sancto ejus speravimus. Nomen Patris Filius est.","english":"That he may deliver their souls from death: and feed them in famine. When others endure a scarcity of the word of God, these are given life by him.\n\nBut our soul waits for the Lord. That is, it is patient in the Lord. Whatever comes to it, whether good or evil, it endures for God's sake, as Paul says: All things are pleasing to me (1 Cor. 10). Or, he feeds them in famine: that is, he pastures them. Whence he said: And he fed them forty years in the desert (Exod. 16). For as often as men have famine, God feeds his servants: perhaps with earthly food, but there is something greater by which he feeds them with spiritual food: that is, with his teaching and his word. But our soul waits for the Lord: because he is our helper and protector. And in him our heart shall rejoice, and in his holy name we have hoped. For we know that no one has hoped in him and departed confounded. Because he is our helper and protector. That is, because he himself is both the helper and the defender of the Church. And in him our heart shall rejoice. That is, our soul shall rejoice in the hope of future recompense, and the Church shall rejoice in tribulation. And in his holy name we have hoped. The name of the Father is the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Fiat misericordia tua, Domine, super nos, sicut speravimus in te. Oratio Ecclesiae est: tamen istum versiculum cogitare debet unusquisque antequam legatur, ut fideliter dicat, sicut speravimus in te, ne alibi vacet mens sua. Fiat, Domine, misericordia tua super nos: sicut speravimus in te. Ut qui nos per baptismum abluisti, Spiritus sancti infusione confirmes, sicut in Actibus apostolorum cernimus esse factum (Act. ii). Qui nunc in nobis venire dignetur, ut per ejus lumen effici mereamur haeredes gloriae sempiternae. Amen.\n\nPSALMUS XXXIII.\n\nPsalmus David eum mutavit faciem suam coram Abimelech, et dimisit eumy et abiit, Mutatio faciei in verborum mutatione monstratur: quando a Saul se missum esse simulavit. Aut si veram mutatio– nem vultus volumus intelligere, Abimelech sciamus dictum esse a pro Achis. Nec in nomine error est, cum ex parte generatus, etiam Abimelech potuerit appellari. Abimelech quippe interpretatur pater meus rex. Quomodo dicit, commutavit vultum suum coram Abimelech? Quia in Regum sic legimus, quod in Geth civitatem ad regem Achis fugit in Philistum (I Reg. viii). Vel quomodo ausus fuit ibidem ambulare, quia inimicus illorum erat, et ipse interfecit antea Goliam principem illorum? Propterea illuc ambulavit, pro hoc quod mulieres dixerunt: Percussit Saul mille, et David decem millia.","english":"Let your mercy be upon us, O Lord, as we have hoped in you. This is the prayer of the Church; yet each one ought to consider this verse before it is read, so that he may say faithfully, \"as we have hoped in you,\" lest his mind be elsewhere occupied. Let your mercy be upon us, O Lord: as we have hoped in you. That you who have washed us through baptism may confirm us by the infusion of the Holy Spirit, as we see it done in the Acts of the Apostles (Acts 2). May he now deign to come into us, so that through his light we may be made worthy to become heirs of eternal glory. Amen.\n\nPSALM 33.\n\nA psalm of David, when he changed his countenance before Abimelech, and he sent him away, and he departed. The change of countenance is shown in the change of words: when he pretended that he had been sent by Saul. Or if we wish to understand a true change of face, let us know that Abimelech was the name given for Achis. Nor is there any error in the name, since, being born of that line, he could also be called Abimelech. For Abimelech is interpreted as \"my father the king.\" How does it say that he changed his countenance before Abimelech? Because in the Books of Kings we read thus, that he fled into the city of Geth to king Achis among the Philistines (1 Kings 8). Or how did he dare to walk about in that same place, since he was their enemy, and he himself had earlier killed Goliath, their leader? For this reason he walked there, because of what the women said: \"Saul struck down a thousand, and David ten thousand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Et postea intravit diabolus in Saul per invidiam, et dixit: Quid superestei, nisi tantum ut regnum habeat? Et pervenit David ad regem Achls. Sed postea Achis misit missos suos ut David ad se ducerent, ut eum interficerent. Et cum invenisset cum ad portam civitatis, cognovit David quod ipsum interficere volebant, necessitate compulsus ad arcem declinavit. Misericordia Dei providente, cecidit Spiritus sanctus super ipsum, et coepit labi, et salivam mittebat super suam barbaro. Et cum adduxissent eum ad regem, dixit illis rex: Pro qua causa adduxistis istum hominem arreptivum, et furibundum super me? David pulcher homo erat, et quando eum apprehenderunt, tympanizabat ad portam civitatis, et in manibus suis ferebatur. Et cum eum dimisissent, et fugisset, istum psalmum cantavit: qui totus circa pietatem, totus circa inspectionem divinam, totus circa compescendas sanctorum tribulationes commemoratur. David figuram Christi tenet: Saul figuram diaboli. Abimelech interpretatur, regnum patris mei. Achis interpretatur. quomodo est, vel, ignorantia, vel, niger. David venit in Geth ad regem Achis, et Dominus venit in regnum Patris sui: hoc est, ad regnum Judaeorum. Mutavit vultum suum coram Abimelech: hoc est, coram regno patris sui.","english":"And afterward the devil entered into Saul through envy, and said: What remains, except that he alone should have the kingdom? And David came to King Achis. But afterward Achis sent his messengers to bring David to himself, so that they might kill him. And when they had found him at the gate of the city, David knew that they wanted to kill him, and compelled by necessity he turned aside to the citadel. With God's mercy providing, the Holy Spirit fell upon him, and he began to slip, and he kept sending saliva down upon his beard. And when they had brought him to the king, the king said to them: For what reason have you brought this man to me, a madman and a raving maniac against me? David was a beautiful man, and when they seized him, he was beating a drum at the gate of the city, and he was carried in his hands. And when they had released him and he had fled, he sang this psalm: which is wholly concerned with piety, wholly with divine inspection, wholly with restraining the tribulations of the saints. David holds the figure of Christ; Saul the figure of the devil. Abimelech is interpreted, the kingdom of my father. Achis is interpreted as either \"how it is,\" or \"ignorance,\" or \"black.\" David came into Geth to King Achis, and the Lord came into the kingdom of his Father: that is, to the kingdom of the Jews. He changed his countenance before Abimelech: that is, before the kingdom of his father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Unde sanctus Paulus dixit: Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, sed formam servi accepit: in similitudinem hominum factus, et habitu inventus ut homo: humiliavit semotipsum factus obediens usque ad mortem (Philip. xvi). Vel aliter: Mutavit vultum suum, id est, in sacerdotium. Tunc commutavit, quando Melchisedech obtulit panem et vinum (Gen. xiv). Immutavit vultum: quia quantum adventus Christi appropinquabat, tantum illae figurae apertae erant: quia antea hostias offerebat, sed postea spiritualiter impletum fuit in novo Testamento secundum ordinem Melchisedech: non dixit secundum ordinem Aaron, sed secundum ordinem Melchisedech. Tympanizabat ad portam civitatis. Tympanum de corio extenditur. Et Dominus extendit manus suas in cruce. Portas civitatis, initium fidei nostrae intelligitur, quando credimus incarnationem Christi. Per salivam, infirmitatem carnis quam dignatus est suscipere. Illa barba, fortitudo divinitatis. Dimisit eum et abiit. Dimisit Christus Judaeos, et venit in gentibus. Unde dictum est: Quia indignos vos judicastis vitae aeternae: nos ex hoc ibimus ad gentes (Act. xiii).","english":"Whence holy Paul said: Who, though he was in the form of God, did not consider it robbery to be equal with God, but took the form of a servant, made in the likeness of men, and found in fashion as a man: he humbled himself, becoming obedient unto death (Phil. 2). Or otherwise: He changed his countenance, that is, into the priesthood. Then he changed it, when Melchizedek offered bread and wine (Gen. 14). He altered his countenance: because as much as the coming of Christ drew near, so much were those figures opened up; because formerly he used to offer victims, but afterward it was spiritually fulfilled in the New Testament according to the order of Melchizedek: he did not say according to the order of Aaron, but according to the order of Melchizedek. He was playing the timbrel at the gate of the city. The timbrel is stretched from hide. And the Lord stretched out his hands on the cross. The gates of the city are understood as the beginning of our faith, when we believe in the incarnation of Christ. Through the saliva, the weakness of the flesh which he deigned to take up. That beard, the strength of the Godhead. He let him go and departed. Christ let go the Jews, and came among the Gentiles. Whence it is said: Because you judged yourselves unworthy of eternal life: from here we shall go to the Gentiles (Acts 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Benedicam Dominum in omni tempore, etc. Cum ait: omni tempore et semper, docet nos, nec in adversis succumbere debere, nec in secundis extolli, sed tam prospera quam contraria aequanimiter ferre: ac beatum ante oculos proponentes, in omnibus quae acciderint, Dei benedicere nomen. Benedicam Dominum in omni tempore. Benedicam, id est, laudabo Dominum. In omni tempore: in prosperis et adversis. Fecit hoc David, et modo Ecclesia. Semper laus ejus in ore meo. In ore et corde, intenta mente Deum semper laudare.\n\nIn Domino laudabitur anima mea. Hoc est, vita mea. Cum huic studio anima dedita, aspera mundi aequo animo sustinuerit: ab his qui sunt Domini, collaudatur. Audiant mansueti. Id est, sancti. Et loetentur. Non de terrenis, sed de coelestibus: qui non habent pugnam vitiorum in se, illi qui glebam corporis sui tali testamento coercent. Beati enim man– sueti: quoniam ipsi possidebunt terram.","english":"I will bless the Lord at all times, etc. When he says: at all times and always, he teaches us that we ought neither to give way in adversity nor to be puffed up in prosperity, but to bear both prosperous and adverse things with equanimity; and, setting the blessed one before our eyes, in all things that befall us to bless the name of God. I will bless the Lord at all times. I will bless, that is, I will praise the Lord. At all times: in prosperity and adversity. David did this, and now the Church does. His praise shall always be in my mouth. In mouth and heart, with intent mind always to praise God.\n\nIn the Lord my soul shall be praised. That is, my life. When the soul, devoted to this pursuit, has borne the harsh things of the world with a calm mind, it is praised together by those who are the Lord's. Let the meek hear. That is, the saints. And let them rejoice. Not over earthly things, but over heavenly ones: those who have no struggle of vices within themselves, those who restrain the clod of their body by such a covenant. For blessed are the meek: for they shall possess the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Magnificate Dominum mecum. Patrem Dominum laudate. Et exaltemus nomen ejus in idipsum. Ac si dicat propheta: Quomodo ego amo, et vos sic facite. Vel, exaltemus nomen ejus in idipsum: Filium cui Pater dedit nomen, quod est super omne nomen.\n\nInquisiti Dominum. Spiritum sanctum. Et exaudivit me, et ex omnibus tribulationibus meis eripuit me. Consumens corruptelam carnis: quae mihi tribulationes pcccaminum ingerebat, ne eum attentius deprecarer.\n\nAccedite ad Dominum. Credite in eum. Accedite ad Dominum, non loco, sed fide, el opere. Et illuminamini. Id est, in mente intelligite: quia nisi credideritis, non intelligeth. Et facies vestroe non confundentur. In judicio quo impii confundentur in condemnationem, in die judicii.\n\nIste pauper clamavit. Christus Dominus qui pro nobis pauper factus est, ad Patrem in passione clamavit. Vel, iste pauper, id est, David, clamavit, quando dixit: Domine Deus, vanum fac consilium Achitophel (II Reg. xxvi). Et Ecclesia clamat modo. Et Domnus exaudivit eum, et ex omnibus tribulationibus ejus liberavit eum. Resuscitans illum a mortuis.","english":"Magnify the Lord with me. Praise the Father, the Lord. And let us exalt his name together. As if the prophet were saying: As I love, so do you also. Or, let us exalt his name together: the Son, to whom the Father gave the name that is above every name.\n\nI sought the Lord. The Holy Spirit. And he heard me, and from all my tribulations he delivered me. Consuming the corruption of the flesh: which was bringing upon me the tribulations of sins, lest I pray to him more attentively.\n\nDraw near to the Lord. Believe in him. Draw near to the Lord, not in place, but in faith and works. And be enlightened. That is, understand in the mind: because unless you believe, you will not understand. And your faces shall not be confounded. In the judgment in which the wicked are confounded unto condemnation, on the day of judgment.\n\nThis poor man cried out. Christ the Lord, who became poor for our sake, cried out to the Father in his passion. Or, this poor man, that is, David, cried out when he said: Lord God, make void the counsel of Ahithophel (2 Samuel 26). And the Church cries out now. And the Lord heard him, and from all his tribulations delivered him. Raising him up from the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Emittit angelum Dominus in circuitu timentium eum, et eripiet eos. Hoc est, angelum magni consilii dedit illis. Haud dubium est,(??)timentes Dominum, ab angelis custodiri: sicut ipse Dominus per Evangelium docet: Amen, amen dico vobis: quia angeli eorum quotidie vident faciem Patris mei, qui est in coelis (Matth. xviii). Vallantur ergo praesidio angelico, qui de cordis puritate timuerint Deum.\n\nGustate, etc. Gustus per fauces discitur: visus per oculos, quia per oculos videtur. Propheta dicit, Gustavi. Et quomodo gustavi: sic inveni per fidem, per spem, et per opera hona. Beatus vir qui sperat in eum. Quare beatus? Quia illum habet qui omnia habet: hoc est, Deum. Ergo hic dicitur gustus, ut cum quis cognoverit Deum, timeat illum: quia tamquam de gustu ita alibi dixit: Initium sapientiae timor Domini (Psal. cx). Cum autem timere coeperit, tunc praecepta custodit, et tunc sciet quia suavis est Dominus: quia ipse est panis vivus qui satietatem dat huic mundo. Beatus vir qui sperat in eum, et non in Incerto divitiarum.","english":"The Lord sends his angel around those who fear him, and he will deliver them. That is, he has given them the angel of great counsel. There is no doubt that those who fear the Lord are guarded by angels, just as the Lord himself teaches through the Gospel: Amen, amen I say to you, that their angels daily see the face of my Father, who is in heaven (Matt. 18). They are therefore fortified by angelic protection, who have feared God out of purity of heart.\n\nTaste, etc. Taste is learned through the throat, sight through the eyes, because it is through the eyes that one sees. The prophet says, I have tasted. And how have I tasted: thus I have found through faith, through hope, and through good works. Blessed is the man who hopes in him. Why blessed? Because he has him who has all things: that is, God. Therefore taste is spoken of here, so that when one has come to know God, he may fear him: because just as concerning taste, so elsewhere he said: The beginning of wisdom is the fear of the Lord (Ps. 110). But when he has begun to fear, then he keeps the commandments, and then he will know that the Lord is sweet: because he himself is the living bread who gives satiety to this world. Blessed is the man who hopes in him, and not in the uncertainty of riches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Timete Dominum, omnes sancti ejus. Qui firmi statis in promissis ejus, timete, ne accepta securitate decipiamini. Quoniam nihil deest timentibus eum. Quorum Deus est Christus, nihil deest eis, id est, nihil boni deest eis. Quaerite regnum Dei, et justitiam ejus, et caetera apponuntur vohis. Justitia enim Dei omnia praestat.\n\nDivites eguerunt et esurierunt: inquirentes autem Dominum non minuentur omni bone. Multi sunt mundi locupletes, et egent gloria Dei, de quibus fuit, et dives ille, ante cujus januam Lazarus decumbebat: qui sitiens in tormentis, quia non fecerat misericordiam, non meruit accipere gu(??)(??)am. Inquirens autem Lazarus non purpuras, sed coelestia regna, meruit in sinu Abrahae bonis omnibus adimpleri (Luc. xvi).\n\nVenite, filii, audite me: timorem Domini docebo vos. Mos est propheticus, ut discipulos filios nuncupet, sicut Paulus: Filioli, quos iterum parturio, donec formetur Christus in vobis (Galat. iv). Hos docet, ut primo omnium sapientia: id est, timore Domini imbuantur. Venite, filii, audite me. Vocat Christus Ecclesiam ad se venire, id est, per fidem, sancti filii Dei dicuntur: juxta quod dictum est in Evangelio: Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri (Joan. i). Et Joannes dicit in Epistola sua: Nunc Filii Dei sumus (I Joan. iii). Timorem Domini docebo vos. Ut illud: Initium sapientiae limor Domini (Eccli. i).","english":"Fear the Lord, all you his saints. You who stand firm in his promises, fear, lest having received security you be deceived. For nothing is lacking to those who fear him. Those whose God is Christ lack nothing, that is, they lack no good thing. Seek the kingdom of God and his righteousness, and the rest will be added to you. For the righteousness of God supplies all things.\n\nThe rich have lacked and hungered; but those who seek the Lord shall not be diminished in any good. Many are the wealthy of the world, and they lack the glory of God, of whom was also that rich man, at whose door Lazarus lay: who thirsting in torments, because he had not shown mercy, did not merit to receive a drop. But Lazarus, seeking not purple garments but the heavenly kingdoms, merited to be filled with all good things in the bosom of Abraham (Luke 16).\n\nCome, children, hear me: I will teach you the fear of the Lord. It is the prophetic custom to call disciples children, as Paul says: My little children, whom I travail for again until Christ be formed in you (Gal. 4). These he teaches, that first of all they be imbued with wisdom, that is, with the fear of the Lord. Come, children, hear me. Christ calls the Church to come to him, that is, through faith; the holy are called children of God, according to what is said in the Gospel: But as many as received him, he gave them power to become children of God (John 1). And John says in his Epistle: Now we are the children of God (1 John 3). I will teach you the fear of the Lord. As that saying: The beginning of wisdom is the fear of the Lord (Sirach 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Et alibi dicit: De timore nascitur compunctio salutis. Ad hoc debet unusquisque venire, ut timorem Domini debeat habere.\n\nQuis est homo qui vult vitam. AEternam utique. Et cupit dies videre bonos. In quibus cum sanctis jucundetur in regno Dei. Vel vox prophetae interrogando, et alius dicit. Ego volo, et ille dicit: Si vis, fac ergo quod sequitur, et videbis vitam, hoc est, habebis vitam aeternam, et dies bonos, hoc est, dies aeternos.\n\nProhibe linguam tuam a malo, et labia tua ne loquantur dolum. Prohibe linguam tuam, id est, a detractione, vel ab amaritudine: quia dictum est: Mors et vila in manibus linguae (Prov. xviii). Quia qui cusiodit linguam suam, custodit animam suam. Et alibi dicit: Custos justitiae, silentium et pax (Isai. xxiii). Si quis putat se esse religiosum, non refrenans linguam suam, hujus erit vana religio (Jacob. i). Et labia tua, ne loquantur dolum: ne aliud ore assimiles, aliud corde retineas.","english":"And elsewhere he says: From fear is born the compunction of salvation. To this end each one ought to come, that he should have the fear of the Lord.\n\nWho is the man who wishes life. Eternal life, surely. And desires to see good days. In which he may rejoice with the saints in the kingdom of God. Or it is the voice of the prophet asking, and another answers. I wish it, and he says: If you wish, then do what follows, and you will see life, that is, you will have eternal life, and good days, that is, eternal days.\n\nRestrain your tongue from evil, and your lips that they speak no guile. Restrain your tongue, that is, from detraction, or from bitterness: because it is said: Death and life are in the hands of the tongue (Prov. xviii). Because he who guards his tongue guards his soul. And elsewhere he says: The keeper of justice, silence and peace (Isa. xxiii). If anyone thinks himself to be religious, not bridling his tongue, his religion will be vain (James i). And your lips, that they speak no guile: lest you make one thing alike with the mouth, and retain another in the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Diverte a malo, et fac bonum. Hoc est, destrue vitia et aedifica virtutes. Nihil prodest, si destruis, et non aedificas. Hoc est, si destruis vilia, el non aedificas virtutes. Ac si dicat: Quis est homo, qui sine his velit vitam? Nullus. Quia in eo nullum bonum fuit, qui nullum malum destruit. Diverte a malo et fac bonum. Mala omnia a diaboli instinctu procedunt, sicut bona a Dei. Relinque ergo quae instigat diabolus, et operare quae praecipit Christus. Inquire pacem et persequere eam. Secundum Apostolum pacem sequimini el sanctimoniam; sine qua nemo videt regnum Dei (Hebr. xii). Vel Judaei quaesierunt pacem, id est, Christum ad occidendum, non ad imitandum, quia sequi, imitari dicitur. Inquire pacem et sequere eam, id est, Christum: quia ipse est pax nostra. Vel sequere, imitare. Unde in Evangelio dictu ni est: Qui vult post me venire, abneget semetipsum, et tollat crucem suam et sequatur me (Luc. ix). Inquire pacem et sequere eam. Non sufficit malum fugere, nisi bonum quoque feceris.","english":"Turn away from evil, and do good. That is, destroy vices and build up virtues. There is no profit if you destroy and do not build. That is, if you destroy base things and do not build up virtues. As if he were saying: Who is the man who would wish for life without these things? No one. For there was no good in him who destroys no evil. Turn away from evil and do good. All evils proceed from the instigation of the devil, just as good things from God. Leave behind, therefore, what the devil instigates, and work what Christ commands. Seek peace and pursue it. According to the Apostle: Follow peace and holiness, without which no one sees the kingdom of God (Hebr. xii). Or the Jews sought peace, that is, Christ, to kill him, not to imitate him, because to follow is said to be to imitate. Seek peace and follow it, that is, Christ: because he himself is our peace. Or follow, imitate. Whence in the Gospel it is said: Whoever wishes to come after me, let him deny himself, and take up his cross and follow me (Luc. ix). Seek peace and follow it. It is not enough to flee evil, unless you also do good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Oculi Domini super justos. Pietatis enim inspectione eos jugiter contemplatur. Et aures ejus in preces eorum. Quia quae justa sunt postulant. Oculi Domini, id est, aspectus divinitatis, super justos. Et aures ejus ad preces eorum. Quidquid rogant sancti de bono, exaudit illos: quia Deus et audit, et videt nos: propterea nos faciamus voluntatem illius.\n\nVultus autem Domini super facientes mala. Iste psalmus in persona bonorum et in persona malorum currit. Propter quid vultus Dei super eos qui mala faciunt? Ut disperdat de terra memoriam eorum. Hoc est, de terra viventium, ut ait propheta: Deleantur de libro viventium (Ps. lxxxvi). Vultum hic furorem intelligimus, qui minando iram, memoriam peccati a terra disperdit, ut radices benignitatis suae (unde eam exciderat) plantet. Quae de auribus, oculis, ac de vultu dicuntur, non ad corporationem Deitatis, sed ad majestatis potentiam referenda sunt.","english":"The eyes of the Lord are upon the righteous. For by the inspection of his loving-kindness he continually contemplates them. And his ears are unto their prayers. Because they ask for the things that are just. The eyes of the Lord, that is, the aspect of the Godhead, are upon the righteous. And his ears are unto their prayers. Whatever the saints ask that is good, he hears them; for God both hears and sees us; therefore let us do his will.\n\nBut the face of the Lord is upon those who do evil. This psalm runs in the person of the good and in the person of the wicked. For what reason is the face of God upon those who do evil? That he may destroy their memory from the earth. That is, from the land of the living, as the prophet says: Let them be blotted out of the book of the living (Ps. 86). By \"face\" here we understand wrath, which by threatening anger destroys the memory of sin from the earth, so that it may plant the roots of his goodness (whence it had been cut off). The things that are said of ears, eyes, and face are not to be referred to the corporeality of the Godhead, but to the power of his majesty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"Clamaverunt justi, et Dominus exaudivit eos, etc. Quia de puritate cordis integra clamaverunt. Vel tres pueri inter flammas clamaverunt, et Dominus exaudivit eos (Dan. iii). Filii Machabaeorum, vel modo unusquisque sanctus; et illos, et modo unumquemque ex omnibus tribulationibus liberat.\n\nJuxta est Dominus his qui tribulato sunt corde. Numquam elongatur ab eis qui propter illum sustinent. Cum ipsis est in tribulatione: non loco, sed auxilio, quin Deus non est localis. Et humiles spiritu salvabit. Ut eis regna coelestia largiatur. Humiles spiritu, id est, miles, ut illud: Discite a me quia mitis sum et humilis corde (Matth. xi). Vel illud: Beati enim pauperes spiritu, quoniam ipsorum est regnum coelorum.\n\nMultoe tribulationes justorum. Ergo qui tribulationem non patitur, justus non est. Mors peccatorum pessima est. Justorum tribulatio morte finitur, peccatorum vero supplicia post mortem incipiunt. Vel, multoe tribulationes justorum, et de omnibus his liberavit eos Dominus. Tenta(??)tur enim, ut probati manifesti flant. Sed in tempore erit respectus ipsorum, cum judicaverint nationes, et dominati fuerint populis.","english":"The righteous cried out, and the Lord heard them, etc. Because they cried out from the purity of a whole heart. Or the three young men cried out amid the flames, and the Lord heard them (Dan. 3). The sons of the Maccabees, or now each one of the saints; and he delivers both them and now each one from all tribulations.\n\nThe Lord is near to those who are troubled in heart. He is never far from those who endure for his sake. He is with them in tribulation: not in place, but in aid, since God is not local. And he will save the humble in spirit. That he may bestow on them the heavenly kingdoms. The humble in spirit, that is, the soldier, as that saying: Learn from me, for I am meek and humble of heart (Matt. 11). Or that saying: Blessed are the poor in spirit, for theirs is the kingdom of heaven.\n\nMany are the tribulations of the righteous. Therefore he who does not suffer tribulation is not righteous. The death of sinners is the worst. The tribulation of the righteous ends in death, but the punishments of sinners begin after death. Or, many are the tribulations of the righteous, and the Lord delivered them from all these. For he is tried, so that being proved he may be made manifest. But in time there will be regard for them, when they have judged the nations and ruled over the peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Dominus custodit omnia ossa eorum. Id est, virtutes eorum. Unum ex his non conteretur. De sanctis suis in futuro judicio, quomodo dicit, unum ex his non conteretur, quia multi habent ossa fracta, sicut legimus de sanctis martyribus? Sed hic ossa, firmamentum, vel virtutes animae intelliguntur. Dominus custodit omnia ossa eorum, unum ex his non conteretur. AEternitatem perpetuae vitae dicit, quam per spem fidei gerunt, sive fortitudinem quam in ipso habent Deo custodire: ne in his tribulationibus tepescant, aut conterantur in aliquo.\n\nMors peccatorum pessima est. Quia et hic initiantur, et in futuro sine fine torquentur. Et qui oderunt justum, delinquent. Christum vel testamentum ejus Judaei oderunt. Oderunt justum, id est, Christum, et sine causa. Delinquent, hoc est, peccabunt. Vel qui odit modo justum, hoc est, unumquemque sanctum, peccat.","english":"The Lord watches over all their bones. That is, their virtues. Not one of them will be broken. Concerning his saints in the future judgment, how does he say, not one of them will be broken, since many have broken bones, as we read of the holy martyrs? But here bones are understood as firmness, or the virtues of the soul. The Lord watches over all their bones, not one of them will be broken. He speaks of the eternity of everlasting life, which they bear through the hope of faith, or the strength which they have in God himself to keep watch: lest in these tribulations they grow lukewarm, or be broken in any respect.\n\nThe death of sinners is the worst. Because both here they are begun, and in the future they are tormented without end. And those who hate the just man will transgress. The Jews hated Christ, or his testament. They hated the just one, that is, Christ, and without cause. They will transgress, that is, they will sin. Or he who now hates the just man, that is, each one of the saints, sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Redemit Dominus animas servorum suorum. Redemit nos Christus sanguine suo pretioso, et modo per singulos dies redimit. Vel, redemit Dominus animas servorum suorum, de potestate secundae mortis. Et non derelinquet omnes qui sperant in eum.\n\nQui in Deo sperant, non derelinquet eos, neque hic neque in futuro: sed cum ipsis est, secundum promissionem suam, usque ad consummationem saeculi. Qui nobis praestare dignetur, ut sit jugiter laus ejus in ore nostro: ejusque doctrina mediocriter utentes, nec extollere prospera, nec incommoda valeant inclinare.\n\nPSALMUS XXXIV.\n\nIn finem, Psalmus ipsi David. In finem, id est, in Christum, ut illud: Finis legis Christus ad justitiam omiii credenti (Rom. x). Vel finis, perfectio Christi. Unde et apostoli dixerunt: Domine, ostende nobis Patrem, et sufficit nobis (Joan. xiV). Et Dominus: Qui me videt, videt et Patrem meum: quia ego in Patre, et Pater in me est. In hoc est perfectio Christi. David, fortis ma(??)(??) in– terpretatur, sive desiderabilis. Et Dominus manu fortis, quia (??)etigit loculum, et surrexit juvenis filius viduae. Vel fortis, per quem lacta sunt omnia. Desiderabilis, quia intantum desiderant sancti videre Christum, ut etiam corpori sua pro ipso tradant in martyrium. Vel passionis Dominicae psalmus continet sacramentum.","english":"The Lord has redeemed the souls of his servants. Christ has redeemed us by his precious blood, and now he redeems us daily. Or, the Lord has redeemed the souls of his servants from the power of the second death. And he will not abandon all who hope in him.\n\nThose who hope in God he will not abandon, neither here nor in the future; but he is with them, according to his promise, even to the consummation of the age. May he deign to grant us that his praise may be continually in our mouth, and that, using his teaching in moderation, we may neither be lifted up by prosperity nor be cast down by adversity.\n\nPSALM XXXIV.\n\nUnto the end, a Psalm of David himself. Unto the end, that is, unto Christ, as that saying: Christ is the end of the law unto righteousness to everyone who believes (Rom. x). Or the end, the perfection of Christ. Whence also the apostles said: Lord, show us the Father, and it is enough for us (John xiv). And the Lord: He who sees me sees also my Father, because I am in the Father and the Father is in me. In this is the perfection of Christ. David is interpreted as strong of hand, or desirable. And the Lord is strong of hand, because he raised up the bier, and the young man, the son of the widow, arose. Or strong, through whom all things are nourished. Desirable, because the saints desire to see Christ so greatly that they even hand over their bodies for him in martyrdom. Or the psalm contains the sacrament of the Lord's passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"In quo notandum est, quod ea quae in humilitate, fletu ac lamentatione dicuntur, non divinitati, sed assumptae carni conveniunt. Orat ergo Dominum Patrem, dicens:\n\nJudica, Domine, nocentes me: expugna impugnan– tes me. Judaeos et principes sacerdotum, qui in carne positum Dominum saepe impugnantes, nocere voluerunt. Judica, Domine, nocentes me. Vox Christi in passione, et vox Ecclesiae in tribulatione. Judica: hoc est, judicio discretionis. Vel judica, id est, discerne Inter me et Judaeos: inter Ecclesiam et persecutores. Expugna impugnantes me. Ac si dicat: Tu fac vindictam pro me: sicut dicitur per sanctum Paulum: Mihi vindictam, et ego retribuam (Rom. xii). Et item, Si Deus pro nobis, quis contra nos (Rom. viii)?\n\nApprehende arma et scutum, et exsurge in adjutorium mihi. In armis, coelestia adjutoria: in scuto divinam protectionem designat, quam secundum infirmitatem carnis sibi postulat ministrari. Sed et nos spiritualibus defendit armis ac munit, secundum Apostolum: Induite vos arma Dei (Ephes. vi). Arma Domini protectio divinitatis. Quid fortius, quid pulchrius quam Christum armatum stare pro suis sanctis? sicut sanctus Stephanus vidit, quando dixit: Ecce video coelos apertos, et Filium hominis stantem a dextris Dei Patris (Act. vii). S(??)are, pugnantis vel adversantis est. Tu non potes mutare tua arma: Dominus accedens de armis facit scutum.","english":"In this it must be noted that the things said in humility, weeping, and lamentation apply not to the divinity but to the assumed flesh. Therefore he prays to the Lord Father, saying:\n\nJudge, O Lord, those who wrong me; fight against those who fight against me. The Jews and the chief priests, who often fought against the Lord while he was placed in the flesh, wished to do him harm. Judge, O Lord, those who wrong me. This is the voice of Christ in his passion, and the voice of the Church in tribulation. Judge: that is, by the judgment of discernment. Or, judge, that is, discern between me and the Jews; between the Church and its persecutors. Fight against those who fight against me. As if he were saying: Do you take vengeance for me, as is said through Saint Paul: Vengeance is mine, and I will repay (Rom. 12). And again: If God is for us, who is against us (Rom. 8)?\n\nTake hold of arms and shield, and rise up to help me. By arms he designates heavenly aids; by shield, divine protection, which he asks to be ministered to himself according to the weakness of the flesh. But he also defends and fortifies us with spiritual arms, according to the Apostle: Put on the armor of God (Eph. 6). The arms of the Lord are the protection of the divinity. What is stronger, what is more beautiful than Christ standing armed for his saints? As Saint Stephen saw, when he said: Behold, I see the heavens opened, and the Son of Man standing at the right hand of God the Father (Acts 7). To stand is the part of one fighting or opposing. You cannot change your arms: the Lord, coming near, makes a shield out of arms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Et nos debemus arma accipere, ut possimus resistere in die malo, et in omnibus perfecti stare.\n\nEffunde frameam et conclude adversus eos qui persequuntur me. Ut effusus irae tuae gladius super eos decidat, eosque concludat: ne ad nocendum valeant evagari. Per frameam intelligitur anima Dominica: per quam facit Deus Pater justam vindictam. Vel framea intelligitur anima uniuscujusque sancti: quia Deus per animas sanctas facit vindiciam: sicut per Petrum fecit de Anania et Saphira (Act. v), et per Eliam de quinquagenariis viris (IV Reg. i). Domine, dic animaoe meoe: Salus tua ego sum. Vox Ecclesiae. Dic animoe meoe, ut te intelligat, quod tu es Deus meus: tu es salus animae meae. Dic animoe meoe, Salus tua ego sum. A me erit, inquit, post mortem vivificanda.\n\nConfundantur et revereantur quoerentes animam meam, ut auferant eam. Cum me resuscitaveris, tunc hi confundantur. Avertantur retrorsum et erubescant qui volunt mihi mala. Non ut proficiant in ante, sed retrorsum convertantur, ut pereant, id est, daemones Judaei, vel persecutores Ecclesiae, avertantur in futuro judicio. Confundantur et revereantur gentiles de idolis: confundantur de infidelitate ad fidem Christi. Unde Paulus dicit: Qualem ergo fructum habuistis tunc in his, in quibus nunc erubescitis (Rom. vi)?","english":"And we ought to take up arms, so that we may be able to resist in the evil day, and stand perfect in all things.\n\nPour out the spear and shut them in against those who persecute me. Let the sword of your wrath fall upon them and shut them in, lest they be able to wander abroad to do harm. By the spear is understood the Lord's soul, through which God the Father exacts just vengeance. Or the spear is understood as the soul of each of the saints, because God exacts vengeance through holy souls, as through Peter he did concerning Ananias and Sapphira (Acts 5), and through Elijah concerning the fifty men (4 Kings 1). O Lord, say to my soul: Your salvation I am. The voice of the Church. Say to my soul, that it may understand that you are my God: you are the salvation of my soul. Say to my soul: Your salvation I am. From me, he says, it shall be given life after death.\n\nLet them be confounded and reverenced who seek my soul, to take it away. When you have raised me up, then let these be confounded. Let them be turned backward and blush who wish me evil. Not that they may advance forward, but let them be turned backward, that they may perish, that is, the demons, the Jews, or the persecutors of the Church, let them be turned back in the future judgment. Let the gentiles be confounded and reverenced concerning idols: let them be confounded concerning their unbelief, unto faith in Christ. Whence Paul says: What fruit therefore did you have then in those things in which you now blush (Rom 6)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Vel, revertantur retrorsum, id est, illi qui malum cursum habuerunt: sicut Dominus ait ad Petrum: Vade post me, Satana (Matth. xvi).\n\nFiant tamquam pulvis ante faciem venti: et angelus Domini persequens eos. Id est, angelo persequente, disperdantur, ut nihil prorsus ex his vel exiguum relinquatur. Pulvis, leves et infructuosi homines dicti sunt: quia sicut pulvis ante ventum, sic peccatores ante sententiam divinam in dic judicii. Et angelus Domini persequens eos. Angelus Do– mini, id est, spiritus malus. Si malus, cur Domini? Si Domini, cur malus? Domini: quia Dominus illum creavit, ei Dominus illum habet in potestate. Malignus, non natura, sed sua adinventione. Diabolus habet voluntatem nocendi, sed non habet potestatem faciendi, ut ait propheta: Immissiones per angelos malos (Psalm. lxxvii): id est, tantam habet potestatem, quantum Dominus ei permittit.","english":"Or, let them be turned back, that is, those who have had an evil course: as the Lord said to Peter: Go behind me, Satan (Matt. 16).\n\nLet them become like dust before the face of the wind: and the angel of the Lord pursuing them. That is, with the angel pursuing, let them be scattered, so that nothing at all, or only a little, may be left of them. Dust is the name given to light and unfruitful men: because as dust before the wind, so are sinners before the divine sentence on the day of judgment. And the angel of the Lord pursuing them. The angel of the Lord, that is, an evil spirit. If evil, why of the Lord? If of the Lord, why evil? Of the Lord: because the Lord created him, the Lord holds him in his power. Evil, not by nature, but by his own contrivance. The devil has the will to harm, but does not have the power to do it, as the prophet says: Sendings through evil angels (Psalm 77): that is, he has as much power as the Lord permits him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Fiant vioe illorum tenebroe et lubricum. Tenebroe, ignorantiae. Lubricum, id est, luxuria. Quia qui istis mente est deditus, diabolus illum persequitur. Vel aliter: Non cognoscant veritatis lumen, nec firma statione consistant, sed lubrici fiant gressus eorum, qui in hac passione grassantur, atque ab angelo claritatis Dominicae affligantur.\n\nQuoniam gratis absconderunt mihi interitum laquei sui. Bene, sui, quia quem putabant Domini interitum, eorum effectus est laqueus. Quoniam gratis absconderunt mihi interitum. Gratis, id est, sine causa, tam Judaei Christum, quam persecutores Ecclesiam. Ipsi semetipsos laqueaverunt in vindictam. Supervacue exprobraverunt animam meam. Nihil enim utile habuit exprobratio eorum.\n\nVeniat illis laqu(??)us quem ignorant. Exscidium illud minatur, quod temporibus Vespasiani super eos advenit. Vel unusquisque peccator funiculis viliorum suorum constringitur in die judicii. Et captio quam abscondit apprehendat eos: in laqueum cadant in ipso. In mortem utique repentinam, quam occulte ipsi Domino nostro moliebantur, ut illud: Foderunt ante faciem meam foveam, et ipsi inciderunt in eam (Ps. lvi). Et item dicit: Foveam quam fratri tuo paraveras, in eam cades (Prov. xxvi).","english":"Let their ways be darkness and slippery. Darkness, of ignorance. Slippery, that is, of luxury. Because the devil pursues the one who is given over to these in his mind. Or otherwise: Let them not know the light of truth, nor stand firm in a stable station, but let their steps be slippery, who rage in this passion, and are afflicted by the angel of the Lord's brightness.\n\nBecause without cause they hid the destruction of their snare from me. Well, their own, because the destruction which they thought was the Lord's became their own snare. Because without cause they hid destruction from me. Without cause, that is, for no reason, both the Jews against Christ and the persecutors against the Church. They ensnared themselves for vengeance. In vain they reproached my soul. For their reproach had nothing useful in it.\n\nLet the snare come upon them which they do not know. He threatens that destruction which came upon them in the times of Vespasian. Or each sinner is bound by the cords of his own vices on the day of judgment. And let the capture which he hid seize them: let them fall into the snare itself. Into sudden death, surely, which they were secretly plotting against our Lord, as that saying: They dug a pit before my face, and they themselves fell into it (Ps. 56). And again he says: The pit which you had prepared for your brother, you will fall into it (Prov. 26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"Anima autem mea exsultabit in Domino. Et Christus in Patre, et Ecclesia in Christo. Delectabitur super salutari ejus. Cum ab eo resuscitatus fuerit. Vel, delectabitur, hoc est, laetabitur super salutari ejus. Salutaris noster Christus est, quia in ipso delectatur Ecclesia: ut ait Salomon: Quae est ista quae ascendit dealbata, et innixa super fratruelem suum (Cant. iii)?\n\nOmnia ossa mea dicent: Domine, quit similis tibi? In ossibus, aeternitas, sive fortitudo intelligitur. quod ad apostolos refertur: ut quibus visa fuerint primum verba resurrectionis quasi deliramenta, nunc collaudent et dicant: Quis similis tibi? hoc est, quis ut tu potuit de morte revocare? Vel ossa, fortiores sancti, vel virtutes sanctorum. Quis similis tibi? Ac si dicat, Nemo. Alio loco dicit: Deus, quis similis tibi (Psal. lxx)? id est, nullus.\n\nEripiens inopem de manu fortiorum ejus. Inops Christus pro nobis, ut illius inopia nos divites faceret. De manu fortiorum: id est, de manu Judaeorum liberavit eum Deus Pater. Inops Christus, ex persona membrorum suorum loquitur. Egenum et pauperem a diripientibus eum. A potestatibus tenebrarum. Quorum maxima virtus est, ut possint diripere pauperes tuos.","english":"But my soul will exult in the Lord. And Christ in the Father, and the Church in Christ. It will delight in his salvation. When it has been raised up by him. Or, it will delight, that is, it will rejoice in his salvation. Our salvation is Christ, because the Church delights in him: as Solomon says: Who is this that comes up whitened, leaning upon her kinsman? (Song 3)?\n\nAll my bones will say: Lord, who is like you? In the bones, eternity, or strength, is understood. Which is referred to the apostles: so that those to whom the words of the resurrection first appeared as if delusions may now praise together and say: Who is like you? that is, who, like you, could recall from death? Or the bones, the stronger saints, or the virtues of the saints. Who is like you? As if he were to say, No one. In another place he says: God, who is like you (Ps 70)? that is, no one.\n\nDelivering the poor from the hand of the stronger. Christ poor for us, so that his poverty might make us rich. From the hand of the stronger: that is, from the hand of the Jews God the Father delivered him. Christ poor, speaks in the person of his members. The needy and poor from those who plunder him. From the powers of darkness. Whose greatest strength is that they can plunder your poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Exsurgentes testes iniqui, quoe ignorabant interrogabant me. Evangelium falsos testes dicit: Propheta, iniquos. Et falsi quos Evangelium vocal, interrogantur; de quibus vero propheta loquitur, interrogant. Unde imelligendum est quod principes sacerdotum sunt iniqui testes, qui interrogaverunt quae nesciebant, dicentes: Adjuramus te per Deum, ut dicas nobis si tu es Filius Dei (Mat. xxvi). Dicente autem illo, Ego sum, sciderunt vestimenta sua, et quasi in testimonium clamaverunt: Ipsi audistis blasphemiam; quid adhuc quaerimus testes? Falsum enim erat testimonium, ut dicerent eum blasphemasse, qui dixerat veritatem.\n\nEt retribuebant mihi mala pro bonis; sterilitatem animoe meoe. Exhibente me vitam, condemnaverunt me morti, et fecunditatem bonorum coelestium promittenti, vitae penuriam intulerunt. Sic fecerunt Judaei Christo: pro bonis mala reddiderunt. Sterilitatem animoe meoe; id est, quomodo illorum animae steriles erant de bono, et plenae de peccato: sic voluerunt ut anima Christi fuisset.","english":"Rising up, unjust witnesses, who did not know, questioned me. The Gospel speaks of false witnesses; the Prophet, of unjust ones. And those whom the Gospel calls false are questioned; but those of whom the Prophet speaks, they question. Hence it must be understood that the chief priests are the unjust witnesses, who questioned what they did not know, saying: We adjure you by God, that you tell us if you are the Son of God (Matt. 26). But when he said, I am, they rent their garments, and as if for testimony cried out: You yourselves have heard the blasphemy; why do we still seek witnesses? For the testimony was false, in that they said he had blasphemed, who had spoken the truth.\n\nAnd they repaid me evil for good; barrenness to my soul. While I offered life, they condemned me to death, and to me who promised the fruitfulness of heavenly goods, they brought the want of life. So the Jews did to Christ: for good they returned evil. Barrenness to my soul; that is, just as their souls were barren of good, and full of sin: so they wished the soul of Christ to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Ego autem cum mihi molesti essent, induebar cilicio. Haec sunt arma sanctorum. Totus autem psalmus ex persona Christi est, et per Christum ad omnes sanctos referri potest. Induebar cilicio. Et humiliabam in jejunio animam meam. Legimus illius jejunium, non legimus cilicium. Sed per cilicium peccatores, quia vestitus poenitentiae est. Induebar cilicio. Ac si dicat: Induit se divinitas carne, et de peccato damnavit peccatum. Ego autem cum mihi molesti essent, induebar cili(??)io, et humiliabam in jejunio animam meam, et oratio mea in sinu meo convertetur. Induit enim Dominus asperitatem passionis, et luctum de duritia populi non credentis: celebravit jejunium usque ad vesperam, cum in vespera mundi oblatus est, pro mundi salute. Conversa est oratio ejus in sinum Patris, cum in nihilo est frustratus a Patre, et Pater non quasi minori praestitit, sed ut assumptum hominem declararet. Christus non carnaliter, sed spirituali ter jejunavit. Esuriens venit ad arbo– rem fici: sitiens venit ad fontem. Esuriebat salutem humani generis: sitiebat fidem Ecclesiae. Esuriebat in passione, quando omnes, maxime apostoli, negaverunt, nisi tantum latro in cruce confessus est. Et oratio mea in sinu meo convertetur, Hoc est, in secreto Dei Patris agebat.","english":"But I, when they were troublesome to me, was clothed in sackcloth. These are the weapons of the saints. But the whole psalm is spoken in the person of Christ, and through Christ it can be referred to all the saints. I was clothed in sackcloth. And I humbled my soul with fasting. We read of his fasting; we do not read of his sackcloth. But by sackcloth are meant sinners, because it is the garment of penitence. I was clothed in sackcloth. As if he were saying: The Godhead clothed itself with flesh, and from sin condemned sin. But I, when they were troublesome to me, was clothed in sackcloth, and I humbled my soul with fasting, and my prayer shall be turned back into my bosom. For the Lord put on the harshness of the passion, and mourning for the hardness of the unbelieving people; he kept fasting until evening, when at the evening of the world he was offered up for the salvation of the world. His prayer was turned into the bosom of the Father, when he was in no way disappointed by the Father, and the Father did not grant it as to one lesser, but to declare the man he had assumed. Christ fasted three times, not carnally but spiritually. He came hungry to the fig tree; he came thirsty to the fountain. He hungered for the salvation of the human race; he thirsted for the faith of the Church. He hungered in the passion, when all, especially the apostles, denied him, except only the thief who confessed him on the cross. And my prayer shall be turned back into my bosom. That is, he was doing this in the secret of God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"Et sancti orant in secreto: id est, in corde, übi Deus videtur ut in Evangelio: Cum oras, intra in cubiculum tuum, et ora Patrem tuum in abscondito (Matt. vi). Et Anna orabat in templo (I Reg. i)·\n\nQuasi proximum, quasi fratrem nostrum. Si ex persona David psalmum accipimus, proximum accipimus Saulem. Si ex Christi, Judam proditorem proximum vocal. Vel proximus, et frater Christus Judaeis: quia de ipsis humanitatem attraxit. Ita complacebam. Id est, Deo Patri: frater ac proximus erat propter generationem corpoream. Quasi lugens, et contristatus, sic humiliabar. Lugebat enim, cum, confortante angelo, guttae sudoris ejus tamquam sanguis defluebant ad terram. Et contristatus est cum diceret: Tristis est anima mea usque ad mortem (Matth. xxvi). Tamquam lugens et contristatus. Lugebat Christus pro parte nostra, ut illud: Videns, inquit, civitatem, flevit super eam (Luc. xix). Ita humiliabar: quia Christus humiliatus est in passione. Vel, sic complacebam: quia complacebat Patri per fidem et spem.","english":"And the saints pray in secret: that is, in the heart, where God is seen, as in the Gospel: When you pray, enter into your chamber, and pray to your Father in secret (Matt. 6). And Anna prayed in the temple (1 Kings 1).\n\nAs a neighbor, as our brother. If we take the psalm in the person of David, we take Saul as the neighbor. If in the person of Christ, he calls Judas the traitor a neighbor. Or Christ is neighbor and brother to the Jews: because from them he drew his humanity. Thus I was well-pleasing. That is, to God the Father: he was brother and neighbor because of bodily generation. As one mourning and sorrowful, so I humbled myself. For he mourned when, with an angel strengthening him, drops of his sweat flowed down to the earth like blood. And he was sorrowful when he said: My soul is sorrowful even unto death (Matt. 26). As one mourning and sorrowful. Christ mourned for our sake, as that passage: Seeing, it says, the city, he wept over it (Luke 19). Thus I humbled myself: because Christ was humbled in his passion. Or, thus I was well-pleasing: because he was well-pleasing to the Father through faith and hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Et adversum me loetati sunt. Laetati sunt Judaei, quando Christum apprehenderunt, ut eum crucifigerent. Et convenerunt in unum. Ad hoc convenerunt, ut Christum crucifigerent, non ut crederent. Vel adversus me congregati sunt, et convenerunt, cum traditionis meae promissionem haberent. Congregata sunt in me flagella. Flagellaverunt Christum, sicut dixit: Cum gladiis el fustibus ad me venistis (Matth. xxvi). Et Pilatus dixit: Dimittam eum emendatum: id est, flagellatum dimittam. Et non cognovi. Quid non cognoverit, quaeritur. Quidam putant dolorem vulnerum quae patiebatur in cruce. Sed melius ad peccata refertur, quod non habuerit conscientiam peccatorum, quare crucifixus sit. Et ignoravi, non quod ignoret Christus aliquid: sed ignoravi, quia propter quod istud mihi accidit, non commisi. Vel ignoraverunt, quod Deus sub carnis velamento lateret.","english":"And they rejoiced against me. The Jews rejoiced when they seized Christ to crucify him. And they gathered together as one. They gathered for this purpose, to crucify Christ, not to believe. Or: they gathered together and assembled against me, when they held the promise of my tradition. Scourges were gathered upon me. They scourged Christ, as he said: You have come to me with swords and clubs (Matt. 26). And Pilate said: I will release him corrected: that is, I will release him scourged. And I did not know. It is asked what he did not know. Some think it refers to the pain of the wounds he suffered on the cross. But it is better referred to sins, that he had no consciousness of sins, for which he was crucified. And I did not know, not because Christ is ignorant of anything, but I did not know, because I did not commit that on account of which this happened to me. Or: they did not know that God lay hidden beneath the veil of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Dissipati sunt. A vinculo charilatis. Nec compuncti. Ut agerent poenitentiam. Tentaverunt me. Multis modis tentaverunt Judaei Christum, sicut dixit unus ex ipsis: Magister, quod est primum mandatum (Matth. xxii)? Subsannaverunt me subsannatione. Deludentes atque dicentes: Ave, rex Judaeorum (Joan. xii). Frenduerunt super me dentibus suis. Clamantes, Crucifige eum. Per motus corporis, ostenditur motus animae. Per dentes intelligitur malitia: quia per malitiam ipsum crucifixerunt, et in hunc dentibus striderunt.\n\nDomine, quando respicies. Propheta ex persona Ecclesiae dicit. Ac si dicat: Respice malorum iniquitatem, et meam justitiam ab ipsis discerne. Et restitues animam meam a malignitate eorum, a leonibus unicam meam. Leones ipsos persecutores dicit, qui animam ejus deglutire ore nitebantur: sed ejus resurrectione confusi sunt. Ecce conversa est oratio ejus in sinum ejus, cum unica, id est, ipsa anima integra corpori restituta est. Et quis, inquis, eam restituit? Ipse cum paterna voluntate, qui dixit: Potestatem habeo tollendi animam meam, et potestatem habeo iterum sumendi eam (Joan. x). Et a leonibus unicam meam. Leo ipse populus Judaicus, propter fortitudinem malitiae suae. Unicam meam: quia unica fuit anima Christi sine peccato, secundum prophetam: Qui peccatum non fecit, nec dolus inventus est in oro ejus (Isai. liii).","english":"They are scattered. From the bond of charity. Nor were they pricked. That they might do penance. They tempted me. In many ways the Jews tempted Christ, as one of them said: Master, which is the first commandment (Matthew 22)? They mocked me with mockery. Deriding and saying: Hail, king of the Jews (John 12). They gnashed on me with their teeth. Crying out, Crucify him. By the movements of the body, the movement of the soul is shown. By the teeth malice is understood: because through malice they crucified him, and gnashed on him with their teeth.\n\nLord, when will you look. The prophet speaks in the person of the Church. As if he were saying: Look upon the iniquity of the wicked, and distinguish my justice from them. And you will restore my soul from their malignity, from the lions my only one. He calls those persecutors lions, who strove to swallow his soul with their mouth: but they were confounded by his resurrection. Behold, his prayer is turned into his bosom, when the only one, that is, the soul itself, was restored whole to the body. And who, you ask, restored it? He himself with the Father's will, who said: I have power to lay down my soul, and I have power to take it up again (John 10). And from the lions my only one. The lion is the Jewish people itself, because of the strength of their malice. My only one: because the soul of Christ was unique without sin, according to the prophet: Who did not commit sin, nor was guile found in his mouth (Isaiah 53).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"Confitebor tibi. Domine, in Ecclesia magna. Id est, in toto mundo diffusa. In populo gravi laudabo te. Id est, in populo Christiano, ibi te laudabo. Gravis dicitur. Quia non est levis ad peccandum: Non levi, quem ventus ut pulverem a facie terrae projiciet: sed in gravi, et supra petram fundato, firmiterque praecepta custodiente. Hinc iterum recordatur passionis suae, quo potius eis judicium mortis annuntiet dicens:\n\nNon supergaudeant mihi qui adversantur mihi inique. Judaei Christo, et persecutores Ecclesiae. Qui oderunt me gratis, et annuunt oculis. Haec dicit ut non sit iterata passio: quia nec redemptio veniet iteraia. Et annuerunt oculis: quia nihil boni in opere ostenderunt.\n\nQuoniam mihi quidem pacifice loquebantur. Et est illud: Magister, licet tribulum dari Caesari, an non (Matth. xxii)? Vel quando dixerunt: Magister, scimus quia verax es, et in veritate viam Dei doces (Ibid.) Sed haec pacifica plena erant dolo et ira. Et in iracundia dolos cogitabant. Sic loquebantur, sed cogitabant, ut apprehenderent eum, et ligarent eum: sicut postea fecerunt. In ira hoc fecerunt, sicut Jacobus nit: Ira viri justitiam Dei non operatur (Jacob. i). Et sicut alibi dicit: Irascimini et nolite peccare (Psal. iv). Sol non occidat super iracundiam vestram (Ephes. iv).","english":"I will confess to you, O Lord, in the great Church. That is, in the whole world spread abroad. In a grave people will I praise you. That is, in the Christian people, there will I praise you. He is called grave because he is not light unto sinning: not light, whom the wind shall cast out like dust from the face of the earth, but grave, and founded upon the rock, and firmly keeping the commandments. Hence again he remembers his passion, whereby he rather announces to them the judgment of death, saying:\n\nLet them not rejoice over me who are unjustly adverse to me. The Jews over Christ, and the persecutors of the Church. Who hate me without cause, and nod with their eyes. He says these things that the passion be not repeated, because neither shall the redemption come a second time. And they nodded with their eyes, because they showed nothing good in their work.\n\nFor indeed they spoke peaceably to me. And that is: Master, is it lawful to give tribute to Caesar, or not (Matthew 22)? Or when they said: Master, we know that you are truthful, and in truth you teach the way of God (Ibid.). But these peaceful words were full of guile and wrath. And in their anger they thought deceits. Thus they spoke, but they thought, that they might seize him and bind him, as afterward they did. In wrath they did this, as James says: The wrath of man does not work the justice of God (James 1). And as he says elsewhere: Be angry and do not sin (Psalm 4). Let not the sun go down upon your wrath (Ephesians 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Dilataverunt super me os suum. Dilataverunt, quando accusaverunt in blasphemiis. Et, dilataverunt super me os suum: quia non solum peccaverunt in me: sed etiam insultaverunt, dicentes: Si Filius Dei est, descendat de cruce, et credimus ei (Matth. xxvii). Dixerunt: Euge, euge. Sicut dicit in Evangelio: Euge, serve bone, et fidelis (Luc. xix). Vel vox Judacorum est: ac si dicat: Bene, bene videmus quod exspectavimus, illae virtutes quas faciebas, quod nihil erant. Vel dixerunt, bene: sed dolose. Viderunt oculi nostri. Quia non accipis personam hominis, nec est tibi cura de aliquo.\n\nVidisti, Domine. Pater, illusiones eorum. Ac si dicat: Vidisti illos ad judicandum. Ne sileas. Domine. Ne taceas. Tacet modo, et non tacet: id est, non tacet mandatum, tacet judicium. Te in testimonium advoco, cum judicavero mundum. Ne discedas a me. Quia Pater a Filio non discessit in passione. Sed tuae adhaeream dexterae, donec digna ultione puniantur.","english":"They have opened wide their mouth against me. They opened wide when they accused me with blasphemies. And, they have opened wide their mouth against me: because they not only sinned against me, but even insulted me, saying: If he is the Son of God, let him come down from the cross, and we will believe him (Matt. 27). They said: Well done, well done. As it says in the Gospel: Well done, good and faithful servant (Luke 19). Or it is the voice of the Jews: as if he were saying: Well, well, we see that what we awaited, those miracles which you were performing, were nothing. Or they said, well: but deceitfully. Our eyes have seen. Because you do not accept the person of a man, nor is there any care for anyone in you.\n\nYou have seen, O Lord. Father, their mockeries. As if he were saying: You have seen them for judging. Do not be silent. O Lord. Do not be silent. He is silent now, and is not silent: that is, he is not silent regarding the commandment, he is silent regarding the judgment. I call you as a witness, when I have judged the world. Do not depart from me. Because the Father did not depart from the Son in the passion. But may I cling to your right hand, until they are punished with worthy vengeance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Exsurge, Domine, exsurge. Hoc est, in adjutorium. Intende judicium meum. Id est, discerne inter me et Judaeos. Intende judicium meum, quia par est poena, et dispar est culpa. Id est, quando cum illis latronibus pendebat, quia ipse innocens pendebat. Exsurge, et intende judicium meum, qualiter judicantes condemnaverunt me morti. Deus meus, et Dominus meus in causa mea. Vox humanitatis ad divinitatem, pro parte carnis loquitur. Judica me secundum magnam misericordiam tuam. Unde dixit, intende judicium meum, id est, fac discretionem inter me et illos.\n\nJudica me secundum justitiam tuam. Domine Deus meus. Judicavi ego adulteram, ut non condemnaretur; judicaverunt et isti me innocentem, dignum morte, ideo unusquisque secundum opus proprium judicium mereatur. Non supergaudeant mihi inimici mei, ne dicant in cordibus suis, Euge, euge animoe nostroe; nec dicant, Devorabimus eum. Non patefiat ultra os eorum ad me devorandum, ne dicant, devorabimus eum. Devorat homo quod in os mittit. Sed in hoc dicit devorare, quia peccatores volunt illos sanctos devorare: id est, ut unum corpus efficiantur.","english":"Arise, O Lord, arise. That is, to my aid. Attend to my judgment. That is, distinguish between me and the Jews. Attend to my judgment, because the punishment is equal, but the guilt is unequal. That is, when he was hanging with those robbers, because he himself was hanging innocent. Arise, and attend to my judgment, how those judging condemned me to death. My God, and my Lord in my cause. The voice of humanity to divinity, he speaks on the part of the flesh. Judge me according to your great mercy. Hence he said, attend to my judgment, that is, make a distinction between me and them.\n\nJudge me according to your justice. Lord my God. I judged the adulteress, that she not be condemned; and these judged me, innocent, worthy of death, therefore let each one deserve judgment according to his own work. Let not my enemies gloat over me, lest they say in their hearts, Well done, well done, to our soul; nor let them say, We will devour him. Let their mouth no longer be opened to devour me, lest they say, we will devour him. A man devours what he puts into his mouth. But in this he says devour, because sinners wish to devour those saints: that is, that they be made one body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Erubescant et revereantur simul qui gratulantur malis meis. Id est, daemones, Judaei, haeretici, et persecutores: qui gratulantur malis meis, hoc est, non solum qui faciunt, sed etiam qui consentiunt facientibus. Induantur confusione et reverentia qui maligna loquuntur adversum me. Isti supradicti confusione aeterna. Unde dicit: Discedite a me, maledicti, in ignem aeternum (Matt. xxv). Ut qui me quasi hominem judicaverunt, ut Deum videant judicantem. Hinc propheta ad Patrem loquitur.\n\nExsultent et loetentur qui volunt justitium meam. Christum exspectantes, qui est justitia Patris. Vel, exsultent et loetentur qui volunt justitiam meam: id est, sancti qui volunt justitiam Dei implere, ipsi exsultent et laetentur in renumeratione vitae aeternae. Et dicant, semper magnificetur Dominus: qui volunt pacem servi ejus. Ipse Dominus est pax nostra: juxta Apostolum (Ephes. ii). Servi ejus: id est, Christi: qui est servus Dei Patris. Unde dicit: Magnum est tibi vocari servum meum (Isai. xlix): pro parte(??) carnis.","english":"Let them be ashamed and reverent together who congratulate me on my misfortunes. That is, the demons, the Jews, the heretics, and the persecutors: who congratulate me on my misfortunes, that is, not only those who do it, but also those who consent to those who do it. Let them be clothed in confusion and reverence who speak malicious things against me. These aforementioned with eternal confusion. Whence he says: Depart from me, you cursed, into eternal fire (Matt. 25). So that those who judged me as a man may see me judging as God. Hence the prophet speaks to the Father.\n\nLet them exult and rejoice who desire my justice. Those awaiting Christ, who is the justice of the Father. Or, let them exult and rejoice who desire my justice: that is, the saints who desire to fulfill the justice of God, let them themselves exult and rejoice in the recompense of eternal life. And let them say, May the Lord always be magnified: who desire the peace of his servant. The Lord himself is our peace: according to the Apostle (Eph. 2). His servant: that is, of Christ: who is the servant of God the Father. Whence he says: It is a great thing for you to be called my servant (Isa. 49): according to the part of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Sed et lingua mea meditabitur justitiam tuam. Lingua mea, sancti sunt, qui meditantur mandata Christi. Tota die, laudem tuam. Tota die, toto tempore laudare Deum. Sed et lingua mea meditabitur justitiam tuam: quia pro vita populi mortuus, non es in tartaro derelictus. Tota die laudem tuam: quia devicta triumphans morte, in coelis es susceptus a Patre: cum quo tibi et Spiritu sancto est honor et gloria. Amen.\n\nPSALMUS XXXV.\n\nIn finem, puero Domini Psalmus David. Iste psalmus personam peccatoris designat, superbiam notat, fontem aeterni luminis monstrat.\n\nDixit injustus, ut delinquat sibi. Id est, sibimetipsi, injustus, hoc est, diabolus cum suis satellitibus. Id est, populis Judaeorum: vel reliquis suis membris sibi deliquit. Nec alius quispiam per injustitiam sic loquitur ut peccet: sicut ille qui dixit: Ponam solium meum super sidera, et ero similis Altissimo (Isai. xiv). Semper enim iniquitas proprio se confodit jaculo; juxta illud: Fili, si malus evaseris, solus hauries mala (Prov. xii). Vel aliter: Dixit iniquus ut delinqueret sibi: id est, decrevit se peccare debere. Non est timor Dei ante oculos ejus. Si enim timorem Dei ante oculos bubcret, numquam exsecrabilia et abominanda committeret. Non est timor Dei ante oculos ejus. Id est, ante populum Judaicum: quia si timorem Domini habuissent ante oculos cordis, numquam tanta mala fecissent.","english":"But my tongue also will meditate on your righteousness. My tongue—the saints are those who meditate on the commandments of Christ. All the day long, your praise. All the day long, at all times, to praise God. But my tongue also will meditate on your righteousness: because, having died for the life of the people, you were not abandoned in Tartarus. All the day long, your praise: because, having conquered and triumphed over death, you were received in the heavens by the Father: with whom to you and the Holy Spirit be honor and glory. Amen.\n\nPSALM XXXV.\n\nUnto the end, a psalm of David for the servant of the Lord. This psalm designates the person of the sinner, marks out pride, and shows the fount of eternal light.\n\nThe unjust man has said, that he might sin against himself. That is, against himself—the unjust man, that is, the devil with his attendants. That is, the peoples of the Jews: or his remaining members, he sinned against himself. Nor does any other through injustice so speak as to sin, as that one who said: I will set my throne above the stars, and I will be like the Most High (Isa. xiv). For iniquity always pierces itself with its own dart; according to that saying: Son, if you turn out evil, you alone will bear the evils (Prov. xii). Or otherwise: The unjust man has said, that he might sin against himself: that is, he decreed that he ought to sin. There is no fear of God before his eyes. For if he had kept the fear of God before his eyes, he would never commit accursed and abominable things. There is no fear of God before his eyes. That is, before the Jewish people: because if they had held the fear of the Lord before the eyes of their heart, they would never have done such great evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Quoniam dolose egit in conspectu ejus. Diabolus, et Judaei ante conspectum Dei. Vel, dolose egit in conspectu ejus, iniquae concupiscentiae flammam stimulatus. Ut inveniatur iniquitas ejus et odium. Dum concupisceret contra justitiam iniquitatem, dum auferre non potest, odium possedit. Sed et ad Judam proditorem haec pertinere sequentia docent.\n\nVerba oris ejus iniquitas et dolus. Dixit autem: Ave, Rabbi, et osculo magistrum tradidit inimicis. Ecce verba oris, plena dolo atque iniquitate. Verba oris ejus iniquitas, et dolus, et in diabolo, et in populo Judaeorum. Noluit intelligere ut bene ageret. Id est, diabolus et sui satellites: quia aliud est non posse, aliud est nolle. Et Judas videbat quotidie cum apostolis Christum multa mirabilia operantem, sed non intelligebat. In malivolam enim animam non ingreditur sapientia.\n\nIniquitatem meditatus est in cubili suo. In cordis secreto, in quo compungi debuit, iniquitatem meditatus est, unde jam superius mentionem fecimus. In cubili, id est, in corde eorum. Astitit omni vioe non bonoe. Quia ibi astitit, ideo ad nullum justitiae fructum potuit pervenire. Malitiam autem non odivit. Sed dilexit: quia non solum hon oderunt, sed amplexati sunt.","english":"Because he acted deceitfully in his sight. The devil, and the Jews, before the sight of God. Or, he acted deceitfully in his sight, goaded by the flame of wicked desire. So that his iniquity and hatred might be found. While he desired iniquity against righteousness, while he could not take it away, he possessed hatred. But the following words also show that these things pertain to Judas the betrayer.\n\nThe words of his mouth are iniquity and deceit. But he said: Hail, Rabbi, and with a kiss he handed the master over to his enemies. Behold the words of his mouth, full of deceit and iniquity. The words of his mouth are iniquity and deceit, both in the devil and in the people of the Jews. He refused to understand so as to do good. That is, the devil and his followers: because it is one thing not to be able, and another to be unwilling. And Judas saw Christ daily working many wonders with the apostles, but he did not understand. For wisdom does not enter into a malevolent soul.\n\nHe meditated iniquity in his bed. In the secret of the heart, where he ought to have been pricked with compunction, he meditated iniquity, of which we have already made mention above. In his bed, that is, in their heart. He stood by every evil way. Because he stood there, therefore he could attain to no fruit of righteousness. But he did not hate malice. Rather he loved it: because they not only did not hate it, but embraced it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"Domine, in coelo misericordia tua. Id est, in sanctis angelis, qui ibidem firmati fuerunt, et non ceciderunt. Vel, in coelo misericordia tua, id est, in sancta Ecclesia, Domine, in coelo misericordia tua. Christus Dominus, qui humanos miseratus labores descendit de coelo, ut colligaret vulnera nostra. Et veritas tua usque ad nubes, Veritas, Christus est, ut illud: Ego sum via, et veritas (Joan. xiv). Nubes, sancti praedicatores. Unde dicitur: Mandabo nubibus meis, ut non pluant imbrem super eam (Isai. i). Quia sicut nubes pluviam portant: et irrigant terram: sic et sancti praedicatores pluviam, id est, doctrinam Evangelii portant, et irrigant corda arentia. Et veritas tua usque ad nubes. Qui spiritualiter Scripturas nolunt inlelligere: quaerendum est ab eis, quomodo veritas Dei sit usque ad nubes.\n\nJustitia tua sicut montes Dei. Mons Dei sapientia: mons Dei judicium: mons Dei sanctificatio est. Sunt et hujuscemodi montes plurimi, in quibus reconduntur arcana Dei: quae difficile humanitas potest investigare: juxta Apostolum: Quam inscrutabilia sunt judicia ejus, et investigabiles vix ejus (Rom xi)! Vel aliter: Justitia tua sicut montes Dei. Justiti tua, mandata tua. Montes Dei, sancti majoris me(??) riti: sicut sanctus Joannes, vel caeteri apostoli. Montes prius a sole illuminantur, et postea valles. Sed montes, id est, sancti non a semetipsis, nisi a sole, id est, a Christo.","english":"O Lord, your mercy is in heaven. That is, in the holy angels, who were established there and did not fall. Or, your mercy is in heaven, that is, in the holy Church: O Lord, your mercy is in heaven. Christ the Lord, who in mercy for human labors came down from heaven, to bind up our wounds. And your truth reaches even to the clouds. The truth is Christ, as that saying: I am the way, and the truth (John 14). The clouds are the holy preachers. Whence it is said: I will command my clouds, that they rain no rain upon it (Isaiah 1). For just as clouds carry rain and water the earth, so too the holy preachers carry the rain, that is, the teaching of the Gospel, and water dry hearts. And your truth reaches even to the clouds. Those who refuse to understand the Scriptures spiritually: it must be asked of them how the truth of God reaches even to the clouds.\n\nYour justice is like the mountains of God. A mountain of God is wisdom; a mountain of God is judgment; a mountain of God is sanctification. There are also very many mountains of this kind, in which the hidden things of God are stored away, which human nature can scarcely investigate, according to the Apostle: How unsearchable are his judgments, and his ways past tracing out (Romans 11). Or otherwise: Your justice is like the mountains of God. Your justice, your commandments. The mountains of God are the saints of greater merit, such as Saint John, or the other apostles. The mountains are illuminated by the sun first, and afterward the valleys. But the mountains, that is, the saints, are not illuminated by themselves, but only by the sun, that is, by Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Unde dixit: Orietur vobis sol justitiae (Malach. iv). Et judicia tua velut abyssus multa. Abyssus multa, judicia Dei occulta: quia unum reprobat, et alium assumit, sicut dixit: Jacob dilexi, Esau odio habui (Malach. i). Vel judicia sunt, quibus vel justis beatiludo, vel impiis poena infertur. Quae ideo abysso comparantur, quia in novi veterisque Testamenti profunditatibus contemplantur.\n\nHomines, et jumenta salvos facies, Domine. Rationabiles irrationabilesque personas juxta illud Apostoli: Sapientibus, et insipientibus debitor sum (Rom. i). Quemadmodum multiplicasti misericordiam tuam, Deus. Ab Initio quidem proflua fuit misericordia lua; sed tunc multiplicata est, cum nos cruore proprio redemisti.\n\nFilii autem hominum in tegmine alarum tuarum sperabunt. Non progenies viperarum, sed illi qui ad imaginem Dei mente perfecti sunt, sperant sub crucis tuae defensione muniri. Vel, Filii hominum, id est, filii Christi: quia ipse hominis Filius est, et sancti filii hominum. In protectione alarum tuarum, vel, in tegmine. Duae alae, duo Testamenta, quia inde teguntur sancti a Christo. Et inebriabuntur. Id est, ipsi filii: inebriabuntur quidem ab ubertate domus tuoe, a pinguedine gratiae Spiritus saucti. Domus tuoe, sanctae Ecclesiae. Vel, inebriabuntur, ut, oblitis flagitiis, virtutibus copulentur. Ab ubertate domus tuoe. Ab intellectu dogmatum Ecclesiasticorum.","english":"Hence he said: The sun of righteousness shall rise for you (Malachi 4). And your judgments are like a great deep. A great deep, the hidden judgments of God: because he rejects one and takes up another, as he said: Jacob I loved, Esau I hated (Malachi 1). Or they are the judgments by which either blessedness is brought to the just, or punishment to the wicked. And these are compared to a deep because they are contemplated in the depths of the New and Old Testament.\n\nMen and beasts you will save, O Lord. Rational and irrational persons, according to that saying of the Apostle: I am a debtor to the wise and to the foolish (Romans 1). How you have multiplied your mercy, O God. From the beginning indeed your mercy flowed forth; but then it was multiplied, when you redeemed us by your own blood.\n\nBut the children of men will hope in the covering of your wings. Not the offspring of vipers, but those who are perfect in mind according to the image of God hope to be defended under the protection of your cross. Or, the children of men, that is, the children of Christ: because he himself is the Son of man, and the saints are the children of men. In the protection of your wings, or, in the covering. The two wings are the two Testaments, because from there the saints are covered by Christ. And they will be inebriated. That is, these same children: they will indeed be inebriated from the richness of your house, from the fatness of the grace of the Holy Spirit. Your house, the holy Church. Or, they will be inebriated, so that, with their sins forgotten, they may be joined to the virtues. From the richness of your house. From the understanding of the Church's doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Et torrente voluptatis tuoe potabis eos. Torrens voluptatis Dei, Spiritus sanctus est: qui irrigat omnem animam spiritualibus fluentis, ut fructum exhibeat sanctitatis.\n\nQuoniam apud te, Domine, est fons vitoe. Et tu es, et apud le est origo omnium bonorum, et tu praestas baptismum: per quod ablutis facinoribus, viam largiaris aeternam. Vel fons vitoe: quia doctrina Dei, animae vita est. In lumine tuo videbimus lumen. Lumen Patris Christus est. In Christo Patris lumine, lumen Spiritum sanctum videbimus. Lumen tuum Pater est: cujus voluntatem faciens, venisti illuminare occulta tenebrarum, ut in te, qui es lux mundi, mereremur illud lumen cernere in gratia mentis purae: Sic enim ait ad Philippum: Qui videt me, videt et Patrem meum (Joan. xiv). In lumine ejus, id est, in Christo, videbimus lumen: id est Spiritum sanctum, qui super apostolos in specie ignis illuminantis apparuit (Act. ii). Et in lumine tuo ridebimus lumen, id est, a Christo illuminabimur, ut ait in Evangelio: Erat lumen verum quod illuminat omnem hominem venientem in hunc mundum (Joan. viii).","english":"And from the torrent of your pleasure you will give them to drink. The torrent of God's pleasure is the Holy Spirit, who waters every soul with spiritual streams, so that it may bring forth the fruit of holiness.\n\nFor with you, Lord, is the fountain of life. Both you are, and with you is the origin of all good things, and you provide baptism, through which, with sins washed away, you may bestow the eternal way. Or the fountain of life: because the doctrine of God is the life of the soul. In your light we shall see light. The light of the Father is Christ. In the light of the Father, Christ, we shall see the light, the Holy Spirit. Your light is the Father: doing whose will, you came to illuminate the hidden things of darkness, so that in you, who are the light of the world, we might deserve to behold that light in the grace of a pure mind. For thus he said to Philip: Whoever sees me sees also my Father (John 14). In his light, that is, in Christ, we shall see the light: that is, the Holy Spirit, who appeared upon the apostles in the form of a illuminating fire (Acts 2). And in your light we shall see light, that is, we shall be illuminated by Christ, as he says in the Gospel: He was the true light that illuminates every man coming into this world (John 8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Proetende misericordiam tuam scientibus te. Qui le venturum in mundum noverunt. De quibus postmodum in Evangelio dicis: Multi justi et prophetae cupierunt videre quae videtis, et non viderunt (Matt. xi). Non superbis, et subdolis, sed mundis corde. Vel ostende misericordiam tuam scientibus te, id est, qui te sciunt, et te intelligunt, ipsis ostende misericordiam tuam, Domine. Et justitiam tuam his qui recto sunt corde: Justitiam tuam, mandata tua. Qui recto sunt corde, id est, qui non habent duplicitatem cordis.\n\nNon veniat mihi pes superbioe. Ne elatus vanitate, incidam in laqueum diaboli, et evadere non possim: Et manus peccatorum non moveat me: id est, opera malorum me non moveat de bono in malum. Non me moveat, ut a te divellar.\n\nIbi ceciderunt omnes qui operantur iniquitatem. In hac superbia atque vanitate contra quam stare debuerant, ceciderunt. Expulsi sunt. A regno Dei. Nec potuerunt stare. Expulsi sunt daemones de coelo: nec potucruni stare. Coelum eos non potuit tenere: quia in pedes superbiae jam corruerant. Nos vero oremus Dominum, ut nobis nominis sui timorem insinuet, misericordiam de coelo solite largiatur: superbiam a nobis bonis suis inimicam auferat, atque omnem dolum avertat: nosque sacrosancti luminis sui cognitione illuminatos, regno suo dignos efficiat. Amen.","english":"Stretch forth your mercy to those who know you. Those who knew you were to come into the world. Of them you say afterward in the Gospel: Many righteous men and prophets desired to see the things that you see, and did not see them (Matt. 11). Not to the proud and the deceitful, but to the clean of heart. Or: show your mercy to those who know you, that is, to those who know you and understand you—show your mercy to them, O Lord. And your justice to those who are right of heart: your justice, your commandments. Those who are right of heart, that is, those who have no duplicity of heart.\n\nLet not the foot of pride come upon me. Lest, lifted up by vanity, I fall into the snare of the devil and be unable to escape: And let not the hand of sinners move me: that is, let not the works of the wicked move me from good to evil. Let it not move me, so that I be torn away from you.\n\nThere all those who work iniquity have fallen. In this pride and vanity, against which they ought to have stood, they have fallen. They have been cast out. From the kingdom of God. Nor could they stand. The demons were cast out of heaven: nor could they stand. Heaven could not hold them, because they had already fallen at the feet of pride. But let us pray the Lord, that he instill in us the fear of his name, that he bestow from heaven his mercy, as is his custom: that he take away from us pride, which is hostile to his good things, and turn away all deceit: and that, having enlightened us with the knowledge of his sacred light, he make us worthy of his kingdom. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"PSALMUS XXXVI.\n\nPsalmus David. Trigesimus sextus psalmus personam justi glorificat, injusti notat: mores instruit, bonitatem Dei docet, pravitatem evellit.\n\nNoli oernulari in malignantibus. Multas habet aemu– latio interpretationes, quae loco suo debent vel Intelligi, vel exponi: Nam hic dicit, Noli particeps esse malignis: neque ad zelum, neque ad invidiam, quia zelus ira est, secundum illud quod per prophetam Dominus ait: In indignatione magna zelatus sum Sion (Zach. viii). Invidia autem livor est: juxta illud: Occidi adolescentulum in livore meo (Gen. iv). Neque zelaveris facientes iniquitatem. Non imiteris eos qui per iniquas fraudes divitias congregant, bonoremque requirunt: sed Deum attendens, bonitatem apostolicam quaere.\n\nQuoniam tamquam fenum velociter arescent, et quemadmodum olera herbarum cito decident. Recte haec carnalis gloria, et mundata potentia, feno (juxta Isaiam) comparantur. Omnis, inquit, caro fenum, et omnis gloria ejus sicut flos feni (Isai. xl). Aruit enim fenum, et flos ejus decidit, Huic sententiae addidit Jacobus apostolus: Ita et dives in itineribus suis marcescet (Jacob. i). Simili ratione et de oleribus sentiendum est: quia non omnia olera infirmis sunt opportuna.","english":"PSALM 36.\n\nA psalm of David. The thirty-sixth psalm glorifies the person of the righteous man and marks out the unrighteous; it instructs in morals, teaches the goodness of God, and uproots depravity.\n\nDo not be jealous of the malignant. Jealousy has many interpretations, which in their place must either be understood or expounded; for here it says, Do not be a partaker with the malignant: neither unto zeal nor unto envy, because zeal is anger, according to that which the Lord spoke through the prophet: With great indignation I was jealous for Zion (Zech. 8). But envy is spite, according to that: I killed the young man in my spite (Gen. 4). Nor be jealous of those who do iniquity. Do not imitate those who gather riches through iniquitous frauds and seek honor; but attending to God, seek the goodness of the apostles.\n\nFor like grass they shall quickly wither, and like the herbs of the field they shall swiftly fall. Rightly are these things—carnal glory and worldly power—compared to grass (according to Isaiah). All flesh, he says, is grass, and all its glory like the flower of grass (Isa. 40). For the grass has withered, and its flower has fallen. To this sentence the apostle James added: So too the rich man in his ways shall waste away (James 1). By a similar reasoning it must also be understood concerning herbs: because not all herbs are suitable for the weak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Spera in Domino et fac bonitatem. Tamquam aegro tibi loquitur sermo divinus: ut inter reliquas gratias quae suntfructus spiritus, exhibeas bonitatem. Spera in Domino: spem habeas semper in Domino. Et fac bonitatem: hoc est, adimple mandata. Inhabita terram, sanctam Ecclesiam: vel corpus tuum. Tu dominare carni: non caro tibi. Et pasceris in divitiis ejus. In sacris voluminibus. Si haec terra fructum exhibeat sanctitatis, tunc et tu jucundaberis in divitiis Dei.\n\nDelectare in Domino, et dabit tibi petitiones cordis tui. Cor semper sapientiam petit. Ergo si, admissis his jucunditatibus, in Domino delecte(??)is, dabit tibi thesauros sapientiae suae, vel quidquid petieris per fidem. Unde dixit: Quia si duo ex vobis consenserint super terram, de omni re quam petierint a Patre meo, fiet eis (Matt. xv).\n\nRevela Domino viam tuam. Quomodo dicit, revela? numquid aliquid nescit Deus? Non, sed tu quod habes in corde, patefacere debes Deo in sermone per confessionem tuam. Confitere ei actiones tuas; et spera in cum semper, et ipse tibi dimittet peccata tua. Et spera in eum. Quod possit remittere delinquenti. Et ipse faciet. Et quid, inquis, faciet?","english":"Hope in the Lord and do goodness. The divine word speaks to you as to one who is sick: that among the other graces which are the fruit of the spirit, you may show goodness. Hope in the Lord: have hope always in the Lord. And do goodness: that is, fulfill the commandments. Dwell in the land, the holy Church: or your body. You rule the flesh: not the flesh you. And you shall be fed in its riches. In the sacred volumes. If this land yields the fruit of holiness, then you too will rejoice in the riches of God.\n\nDelight in the Lord, and he will give you the petitions of your heart. The heart always seeks wisdom. Therefore if, having admitted these delights, you delight in the Lord, he will give you the treasures of his wisdom, or whatever you have asked through faith. Whence he said: Because if two of you agree on earth concerning any matter whatever they ask of my Father, it shall be done for them (Matt. 18).\n\nReveal your way to the Lord. How does he say, reveal? Does God not know something? No, but what you have in your heart, you ought to lay bare to God in speech through your confession. Confess your actions to him; and hope in him always, and he will forgive you your sins. And hope in him. That he can forgive the one who sins. And he will do it. And what, you ask, will he do?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"Et educet quasi lumen justitiam tuam. Ad claritatem qua cum credidisti. Justitiam tuam: id est, in claritate opera tua. Et judicium tuum. Quo ea quae bona sunt elegisti. Tamquam meridiem. In pleno splendore gratiae suae, quem revelat coram angelis suis. Vel meridies, opera sanctorum intelliguntur.\n\nSubditus esto Domino. Non peccato, sed humilis esto coram Domino. Et ora eum. Pro delictis praesentibus et antiquis. Unde Paulus dixit: Primo omnium fleri orationes, obsecrationes, postulationes, gratiarum actiones: pro regibus et omnibus qui in sublimitate sunt (I Tim. ii).\n\nNoli oemulari in eo. Ne invidus ei sis, sicut superius: Et judicium tuum tamquam meridies. Tunc enim justi fulgebunt sicut sol in regno patris eorum, et erunt clara omnia quae nunc abscondita sunt. Vel, noli oemulari in eo, qui prospere agit in via sua. Non te terreat impii felicitas brevis. Quiesce ab ira, et derelinque furorem. Noli aemulari ut malefacias. Depone iram, ne iniqua patiens, vicem reddere compellaris.","english":"And he will bring forth your justice like a light. To the brightness with which you believed. Your justice: that is, your works in brightness. And your judgment. By which you have chosen the things that are good. As the midday. In the full splendor of his grace, which he reveals before his angels. Or the midday is understood as the works of the saints.\n\nBe subject to the Lord. Not to sin, but be humble before the Lord. And pray to him. For present and ancient offenses. Whence Paul said: First of all, let prayers, supplications, intercessions, and thanksgivings be made for kings and for all who are in high places (1 Tim 2).\n\nDo not be envious in him. Do not be jealous of him, as above: And your judgment as the midday. For then the just shall shine like the sun in the kingdom of their Father, and all things that are now hidden shall be clear. Or, do not be envious in him who fares prosperously in his way. Let not the brief prosperity of the wicked terrify you. Cease from anger, and forsake fury. Do not strive to do evil. Lay aside anger, lest, enduring iniquity, you be compelled to repay in kind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Qui prosperatur in via sua. Qui feliciter agit in hoc sarculo. In homine faciente injustitiam. Ipse enim se peccando praecipitat, ne cum illo esse desideres qui iniquitatem facit.\n\nDesine ab ira. Quae Dei justitiam non operatur (Jacob. i). Derelinque furorem. Qui secundum Salomonem etiam sapientes perdit (Prov. xix). Vel desine, cessa ab ira animi, et furore corporis. Noli oemulari ut maligneris. Ne alios provocando ad nequitiam, ipse nequam efficiaris.\n\nQuoniam qui malignantur exterminabuntur. Quia non habent rrdirem pietatis. Vel exterminabuntur de terra viventium. Sustinentes autem Dominum, ipsi hoereditabunt terram. Id est, terram repromissionis, quae fluit mel et lac.\n\nAdhuc pusillum, et non erit peccator. Modice exspecta, et non erit peccator, qui tolletur hinc: quia divina opprimetur ultione. Et quoeres locum ejus, et non invenies. In futurum non erit: neque locum quietis accipiet, et quoeres locum ejus, et non invenies. Si locus diaboli peccatum est, erit tempus quando peccatum non erit Hoc autem tunc erit, cum exsultaverimus in multitudine pacis.","english":"He who prospers in his way. He who acts successfully in this hoe. In the man who does injustice. For he hurls himself down by sinning, lest you desire to be with him who does iniquity.\n\nCease from anger. Which does not work the justice of God (James 1). Forsake fury. Which according to Solomon even destroys the wise (Prov. 19). Or cease, desist from anger of mind, and from fury of body. Do not emulate so as to be malicious. Lest by provoking others to wickedness, you yourself become wicked.\n\nFor those who are malicious will be exterminated. Because they have no root of piety. Or they will be exterminated from the land of the living. But those who wait for the Lord, they themselves will inherit the land. That is, the land of promise, which flows with milk and honey.\n\nA little while yet, and the sinner will not be. Wait a little, and the sinner will not be, who will be taken away from here: because he will be crushed by divine vengeance. And you will seek his place, and you will not find it. In the future he will not be: nor will he receive a place of rest, and you will seek his place, and you will not find it. If the devil's place is sin, there will be a time when sin will not be. But this will then be, when we exult in the multitude of peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Mansueti autem hoereditabunt terram. Quos nullus turbo furoris exagitat: neque concupiscentiae ignis inflammat. Haereditabunt terram illam viventium: quia mites et humiles possidebunt terram: hoc est, vitam aeternam. Et delectabuntur in multitudine pacis. Delectabuntur: Id est, loetabunturin multitudine pacis: id est, in Christo: cum in regno Christi conjuncti fuerint, qui est pax nostra.\n\nObservabit peccator justum. Ut invento loco noceat ei: quia per illa opera sanctorum ipsi cruciantur, et torquentur in ista praesenti vita: id est, in mente intus malitia et invidia, quam habent. Et stridebit super eum dentibus suis. Nequitiae et malitiae dentibus, quibus eum nititur devorare. Per motum corporis, indiximus, ostendit motum animae.\n\nDominus autem irridebit eum: quia prospicit quod vernent dies ejus. Dies ultionis irae Dei. Numquid Dominus aliquem irridet? Non, sed quia digni sunt ipsi ut irrideantur in vindicta. Quoniam prospicit quod veniant dies ejus: hoc est, Dominus scit quando veniet perditio ejus.","english":"But the meek shall inherit the earth. Those whom no whirlwind of fury drives about, nor the fire of concupiscence inflames. They shall inherit that land of the living, because the gentle and humble shall possess the earth: that is, eternal life. And they shall delight themselves in the multitude of peace. They shall delight: that is, they shall rejoice in the multitude of peace: that is, in Christ, when they have been joined together in the kingdom of Christ, who is our peace.\n\nThe sinner shall watch the just man. That, having found an occasion, he may harm him: because through those works of the saints they themselves are tortured and tormented in this present life: that is, inwardly in the mind, by the malice and envy which they have. And he shall gnash upon him with his teeth. With the teeth of wickedness and malice, with which he strives to devour him. By the motion of the body, we have said, he shows the motion of the soul.\n\nBut the Lord shall laugh him to scorn: because he foresees that his days will come. The days of the vengeance of the wrath of God. Does the Lord laugh anyone to scorn? No, but because they themselves are worthy to be laughed to scorn in vengeance. For he foresees that his days will come: that is, the Lord knows when his destruction will come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Gladium evaginaverunt peccatores, etc. Gladius, sive sagittae peccatorum, verba seductionis sunt. Arcus vero vel vagina, mens est eorum de quibus proferuntur. Vel, gladium evaginaverunt peccatores, id est, gladium persecutorum in persecutione. Intenderunt arcum: id est, tendicula ipsorum contra sanctos. Ut decipiant pauperem, et inopem. Non divitem mundi, sed pauperem Christi. Ut trucident rectos corde. Ut eos qui bene credunt, seducendo interimant. Quia tunc animae sanguis funditur, cum quis blande se– ducitur, et cadit in peccatum. Sed haec ad haereticos referenda sunt, contra quos debemus fortes stare: ut eis quod propheta adjecit, adveniat.\n\nGladius eorum iniret in corda ipsorum, etc. Unusquisque enim qui contra Deum loquitur: aut cujus mens in stulta arrogantiae vanitate superfluit: nec Scripturis spiritualiter intendens, vitiosa eas interpretatione corrumpit: ipse se proprio interimit pugione. Et sicut ad apostolos pax eorum, si indigna sit domus, revertitur (Matt. x): ita et in corda istorum gladius, si contra insontem evaginetur, infigi– tur. Vel, gladius eorum intret in coria ipsorum: hoc est, vindicia in animas ipsorum. Et arcus eorum confringatur, tendicula ipsorum.","english":"The sinners have drawn the sword, etc. The sword, or the arrows, of sinners are words of seduction. But the bow, or the sheath, is the mind of those from whom they are brought forth. Or, the sinners have drawn the sword, that is, the sword of the persecutors in persecution. They have bent the bow: that is, their snares against the saints. That they may deceive the poor and the needy. Not the rich of the world, but the poor of Christ. That they may slay the upright of heart. That they may destroy by seduction those who believe rightly. For then the blood of the soul is poured out, when someone is seduced by flattery and falls into sin. But these things must be referred to the heretics, against whom we ought to stand strong: that what the prophet added may come upon them.\n\nTheir sword shall enter into their own hearts, etc. For each one who speaks against God, or whose mind overflows in the foolish vanity of arrogance, and not attending to the Scriptures spiritually, corrupts them with a vicious interpretation, slays himself with his own dagger. And just as the peace of the apostles returns to them if the house is unworthy (Matt. 10), so too the sword is driven into the hearts of these men, if it is drawn against the innocent. Or, their sword shall enter into their own hides: that is, vengeance into their souls. And their bow shall be broken, their snare.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Melius est medicum justo super divitias peccatorum multas. Metuit enim illud quod Dominus ait in Evangelio: Quid prodest homini, si mundum universum lucretur: animae autem suae detrimentum patiatur (Matt. xvi)? Modicum autem quod dixit, fides est. Quae quamquam granosinapis comparetur, magnam tamen habet virtutem. Melius est modicum justo, super divitias peccatorum multas. Quamvis parva sint, meliora sunt: quia dixit Salomon: Melior est exigua portlo cum requie, quam plena munus cum iniquitate (Eccles. iv).\n\nQuoniam brachia peccatorum conterentur: Brachia, id est, fortitudo illorum conteretur in vindicta, ne innocentibus noceant. Confirmat autem justos Dominus. In fide conversantium infirma corroborat.\n\nNovit Dominus vias immaculatorum. Id est, conversationem illorum. Novit Dominus qui sunt ejus: immundos autem et eos qui eum ignorant, nescit. Omnis enim ignorans ignorabitur. Et hoereditas eorum in oeternum erit. In Christo, qui est perpetuus et aeternus. Vel in aeternum erit: hoc est, in vita aeterna.","english":"Better is a little to the righteous man than the many riches of sinners. For he fears that which the Lord says in the Gospel: What does it profit a man, if he gain the whole world, but suffer the loss of his own soul (Matt. 16)? But the little that he mentioned is faith. Although it is compared to a grain of mustard, it nevertheless has great power. Better is a little to the righteous man than the many riches of sinners. Although they are small, they are better: because Solomon said: Better is a small portion with rest, than a full gift with iniquity (Eccles. 4).\n\nBecause the arms of sinners shall be broken: the arms, that is, their strength shall be broken in vengeance, lest they harm the innocent. But the Lord confirms the righteous. In the faith of those who are converted, he strengthens what is weak.\n\nThe Lord knows the ways of the immaculate. That is, their manner of life. The Lord knows those who are his; but the unclean and those who do not know him, he does not know. For every ignorant person shall be ignored. And their inheritance shall be forever. In Christ, who is perpetual and eternal. Or it shall be forever: that is, in eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Non confundentur in tempore malo. eto. Tempus malum, judicii tempus ostendit: in quo cum justi non patiantur famem, de peccatoribus dicitur: Vae vobis qui saturati estis, quoniam esurietis (Luc. vi), Non confundentur in tempore malo. In tempore discussionis, quod impiis malum erit. Et in diebus famis saturabuntur, et si desinant esse ministratores verbi Dei, et hi in Christo, qui panis est vivus, reficientur. Vel, in diebus famis saturabuntur: hoc est, quando illi peccatores erunt vacui, tunc sancti saturabuntur de gratia Dei. Quia peccatores peribunt. Quia non custodiunt mandata Del, si non emendaverint.\n\nInimici vero Domini mox ut honori ficati fuerint. In potestate terrena. Et exaltati. In vana gloria. Deficientes quemadmodum fumus deficient. Adveniente autem morte, omnis glori? eorum tamquam fumus aut nebula tabescet; quia cito omnia transeunt.","english":"They shall not be confounded in the evil time. The evil time shows the time of judgment, in which, since the righteous do not suffer hunger, it is said of sinners: Woe to you who are filled, for you shall hunger (Luke 6). They shall not be confounded in the evil time. In the time of examination, which will be evil for the impious. And in the days of famine they shall be satisfied, even if those who are ministers of the word of God cease to be so, and these too shall be refreshed in Christ, who is the living bread. Or, in the days of famine they shall be satisfied: that is, when those sinners are empty, then the saints shall be satisfied from the grace of God. Because sinners shall perish. Because they do not keep the commandments of God, if they do not amend.\n\nBut the enemies of the Lord, as soon as they have been honored. In earthly power. And exalted. In vainglory. Failing, they shall fail like smoke. But when death comes, all their glory shall waste away like smoke or mist; because all things pass quickly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Mutabitur peccator, et non retribuet. Quia non restituet pecuniam Domini cum usuris. Mutuum accepit a Domino: id est, quinque sensus corporis, vel divitias, et non gratias agit Deo. Justus autem miseratur et commodat. Id est, et in se facit misericordiam, et in aliis: hoc est, discernit ipsos quinque sensus corporis. Vel, justus miseretur et commodat. Accepit verbum, et spiritualibus spiritualia subministrat: ut non solum se, sed alios lucrifaciat. In hoc vero versiculo, etiam miseratio pauperum intelligenda est.\n\nQuia benedicentes ei hoereditabunt terram. In qua bona Dei reposita sunt. Qui semper Deum laudant, et ipsi possidebunt terram: id est, et istam terram solent possidere, et postea terram viventium possidebunt. Maledicentes autem ei disperibunt. Promittente Domino: Inimicus ero inimicis tuis, et affligam affligentes te (Exod. xxiii).","english":"The sinner will be changed, and he will not repay, because he will not restore the Lord's money with interest. He has received a loan from the Lord—that is, the five senses of the body, or riches—and he does not give thanks to God. But the righteous man is merciful and lends, that is, he shows mercy both to himself and to others; that is, he discerns the five senses of the body themselves. Or: the righteous man is merciful and lends. He has received the word, and he supplies spiritual things to the spiritual, so that he may gain not only himself but also others. In this verse, moreover, mercy toward the poor is also to be understood.\n\nFor those who bless him shall inherit the earth—the earth in which God's good things are stored up. Those who always praise God, they too shall possess the earth; that is, they are accustomed to possess this earth as well, and afterward they shall possess the land of the living. But those who curse him shall perish, as the Lord promises: I will be an enemy to your enemies, and I will afflict those who afflict you (Exod. 23).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Apud Dominum gressus hominis dirigentur. Quibus ad eum transire conatur. Sic et Rebecca abiit interrogare non de loco ad locum, sed de vita ad vitam (Gen. xxiv); et Moyses, solutis vinculis pedum, transivit videre rubum (Exod. iii). Et tu si apponas animum ut transeas a morte ad vitam, non pedum gressibus, sed animi virtute, diriguntur a Domino gressus tui. Ad Dominum gressus hominum dirigentur, sensus uniuscujusque: ut ait Salomon: Hominis est praeparare viam suam, sed Dominus diriget gressus suos (Prov. xvi). Et viam ejus volet. Ut ad se veniat, qui est via, veritas et vita. Vel mandata ejus desiderat.\n\nCum ceciderit non collidetur. Quare? Quia Dominus firmat manum ejus. Id est, opera ejus. Cum ceciderit, propter infirmitatem carnis: quia septies cadit justus, et resurgit: non collidetur, quia Dominus supponit manum suam. Agenti poenitentiam, statira miseretur. Sic et David et Petrus cognitum lacrymis purgaverunt delictum, et a Domino confirmati sunt.","english":"By the Lord the steps of a man will be directed—the steps by which he tries to pass over to him. So too Rebecca went to inquire, not from place to place, but from life to life (Gen. 24); and Moses, his feet unbound, crossed over to see the bush (Exod. 3). And you, if you apply your mind to pass from death to life—not by the steps of the feet, but by the strength of the mind—your steps are directed by the Lord. By the Lord the steps of men will be directed, the senses of each one, as Solomon says: It is a man's part to prepare his way, but the Lord will direct his steps (Prov. 16). And he will desire his way—that he may come to himself, who is the way, the truth, and the life. Or, he desires his commandments.\n\nWhen he falls, he will not be crushed. Why? Because the Lord strengthens his hand—that is, his works. When he falls, it is on account of the weakness of the flesh, because the just man falls seven times and rises again; he will not be crushed, because the Lord puts his hand under him. To one doing penance, he immediately shows mercy. Thus both David and Peter washed away their sin, once known, with tears, and were strengthened by the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Junior fui, et senui, et non vidi justum derelictum. Nolite, inquit Apostolus, pueri effici sensibus vestris, sed malitia parvuli estote (II Cor. xiv). Ergo iste ab initio aetatis suae parvulus in malitia, sed senex in virtute divina: intellexit, numquam posse justum a Domino derelinqui, nec semen ejus quaerens panem doctrinae coelestis: de qua verbum insipientibus praebuit. Nec semen ejus quoerens panem. Semen ejus, opera ejus. Quoerens panem, id est, verbum Dei.\n\nTota die miseretur et commodat. Dies est, cum unusquisque bonum exercet. Iste ergo omnibus diebus vitae suae fenerat Domini sui pecuniam, non ad lucra mundana, sed ad coelestia conquirenda. Tota die, omni tempore. Miseretur, a Deo: id est, qui aliis ministrat doctrinam Dei. Et semen ejus in benedictione erit. Opera quae gessit, vel doctrinam quam docuit, a Domino benedicentur. Sed et semen ad Christianum refertur populum, qui in Ecclesia assidua benedictione ditatur. Et semen ejus in benedictione erit, in abundantia et gloria.","english":"I was young, and I have grown old, and I have not seen the righteous forsaken. Be not, says the Apostle, children in your minds, but be little ones in malice (2 Cor. 14). So this man was from the beginning of his life a little one in malice, but an elder in divine virtue: he understood that the righteous can never be forsaken by the Lord, nor his seed seeking the bread of heavenly teaching: of which he offered the word to the foolish. Nor his seed seeking bread. His seed, his works. Seeking bread, that is, the word of God.\n\nAll the day he is merciful and lends. The day is when each one practices good. So this man, on all the days of his life, lends his Lord's money, not for worldly gain, but to acquire heavenly things. All the day, at every time. He is merciful, from God: that is, he who ministers the teaching of God to others. And his seed shall be in blessing. The works which he performed, or the teaching which he taught, shall be blessed by the Lord. But the seed is also referred to the Christian people, who are enriched in the Church by continual blessing. And his seed shall be in blessing, in abundance and glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"Declina a malo, Opere. Et fac bonum. Quod Deus praecepit. Declina a malo, et fac bonum. Declina a malo: a diabolo, vel a peccato, et fac bonum, hoc est, imple mandata. Et inhabita in soeculum soeculi. In Ecclesia, in unitate fidei, esto cum eo perpetuus. Quia Dominus amat judicium. Rectum judicium, quo justos impiosque discernit.\n\nEt non derelinquet sanctos suos. Qui in cum totam spem locaverunt. In oeternum conservabuntur, Hoc est, in perpetuum, quia aeterna concupierunt.\n\nInjusti punientur. In vindicta. Et semen impiorum peribit. Semen impiorum: hoc est, opera illorum cum ipsis punientur in tormentis, et omne opus eorum disperdetur, quia iniquum est.\n\nJusti autem hoereditate possidebunt terram. Terram viventium. Et inhabitabunt in soeculum soeculi super eam. Super illam quae est sine fine: de qua fugit dolor et gemitus.\n\nOs justi meditabitur sapientiam. Id est, Christum: unde dicit: Et in lege ejus meditabitur die ac nocte (Psal. i). Cum ait, meditabitur, futurum significat tempus, quod in regno Dei intelligitur ad agendum: in quo non vino luxuriae, neque cibis voluptuosis, sed sapientia Dei, justorum ora replebuntur. Et lingua ejus loquetur judicium. Cum omnia ponderate; et non fraudulenter, neque cum ira, sed justo judicio, quae de Deo sentit, enarrat. In quo enim abundat gratia spiritualis, omnia perscrutatur, etiam alta Dei.","english":"Decline from evil, in deed. And do good. What God has commanded. Decline from evil, and do good. Decline from evil: from the devil, or from sin, and do good, that is, fulfill the commandments. And dwell in the age of ages. In the Church, in the unity of faith, be with him perpetually. Because the Lord loves judgment. Right judgment, by which he distinguishes the just from the wicked.\n\nAnd he will not forsake his saints. Who have placed their whole hope in him. They will be preserved forever, that is, in perpetuity, because they have desired eternal things.\n\nThe unjust will be punished. In vengeance. And the seed of the wicked will perish. The seed of the wicked: that is, their works will be punished with them in torments, and every work of theirs will be destroyed, because it is iniquitous.\n\nBut the just will possess the earth as an inheritance. The earth of the living. And they will dwell in the age of ages upon it. Upon that which is without end: from which pain and groaning flee.\n\nThe mouth of the just will meditate wisdom. That is, Christ: whence it says: And in his law he will meditate day and night (Ps. 1). When it says, he will meditate, it signifies a future time, which is understood in the kingdom of God for action: in which the mouths of the just will be filled not with the wine of luxury, nor with voluptuous foods, but with the wisdom of God. And his tongue will speak judgment. When all things are weighed; and not deceitfully, nor with anger, but with right judgment, it declares what it perceives concerning God. For in whom spiritual grace abounds, he searches out all things, even the deep things of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"Lex Dei ejus in corde ipsius. Hoc est, in mente justi. Non solum in ore ac lingua, sed etiam in alto cordis ejus fructificabunt, per legem Dei, opera sanctitatis. Et non supplantabuntur. Ab adversario. Gressus ejus. Quibus ad Deum pervenire nititur. Vel, non supplantabuntur gressus ejus. Sensus ejus a diabolo, vel a peccato.\n\nConsiderat peccator justum, etc. Intuebatur enim populus Judaeorum justum Filium Dei, et stridebat in eum: quia gravis ei erat etiam ad videndum. Sic et nunc inimicus considerat unumquemque nostrum ut perdat. Sed si vigilanter resistat, eveniet quod sequitur.\n\nDominus autem non derelinquet eum in manibus ejus. In potestate utique illius. Nec damnabit eum cum judicabitur illi. Dat judicium impius, ut pereat justus, et Dominus non damnat cum, quia custodivit legem ejus. Sed illum justum non condemnat in die judicii, cum impium judicat.","english":"The law of his God is in his heart. That is, in the mind of the righteous man. Not only in his mouth and tongue, but also in the deep of his heart, works of holiness shall bear fruit through the law of God. And they shall not be supplanted. By the adversary. His steps. By which he strives to reach God. Or, his steps shall not be supplanted. His senses, by the devil, or by sin.\n\nThe sinner considers the righteous man, etc. For the people of the Jews beheld the righteous Son of God and gnashed their teeth at him, because he was burdensome to them even to look upon. So too now the enemy considers each one of us, to destroy him. But if he resists watchfully, what follows will come to pass.\n\nBut the Lord will not abandon him in his hands. In his power, surely. Nor will he condemn him when judgment is given to him. The impious man gives judgment, that the righteous man may perish, and the Lord does not condemn him, because he has kept his law. But he does not condemn that righteous man on the day of judgment, when he judges the impious man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Exspecta Dominum, et custodi vias ejus. Per spem firmam, et indeficientem mandatorum custodiam exspectatur Deus: ideo non debemus confundi in diversis mundi tentationibus. Exspecta Dominum: Quidquid tibi accidat in prosperis et in adversis, patienter exspecta: id est, sustine. Exaltabit te, ut hoereditate capias terram. Illam utique aetenae beatitudinis tellurem: in qua justi post terminatos labores exaltabuntur. Cum perierint peccatores, videbis. Tunc justi peccatores perire videbunt, cum fructum mercedis, Domino tribuente, percipient.\n\nVidi impium exaltatum, et elevatum super cedros Libani, et transivi, et ecce non erat. Cum mundi hujus pelagum transierimus, tunc videbimus non esse diabolum, et locum ejus nequaquam apparere peccatum. Cedrus duas habet interpretationes, sed in hoc loco ejus explanatio haec est: sicut enim cedrus super excelsos montes apparet exaltata, et impulsu ventorum saepe delabitur: ita et impius qui, relicto Deo, in divitiis mundi confidit: quamlibet floreat, quamlibet extollatur et elevetur, non invenietur cum ab hoc mundo migraverit. Sed et ad Judam traditorem ista referuntur. Vel cedrus Libani, sancti propter altitudinem meritorum ipsorum, et sacerdotes, odore boni operis. Impii super ipsos sunt: quia calcant et opprimunt illos. Transivi, et ecce non erat.","english":"Wait for the Lord, and keep his ways. By firm hope and unfailing observance of the commandments God is awaited; therefore we ought not to be confounded amid the various temptations of the world. Wait for the Lord: whatever befalls you in prosperity and in adversity, wait patiently—that is, endure. He will exalt you, that you may take the land as an inheritance. That land, surely, of eternal blessedness, in which the righteous shall be exalted after their labors are ended. When sinners have perished, you will see. Then the righteous shall see sinners perish, when, with the Lord granting it, they receive the fruit of their reward.\n\nI saw the wicked exalted and lifted up above the cedars of Lebanon, and I passed by, and behold, he was not. When we have crossed the sea of this world, then we shall see that the devil is not, and that sin, his place, in no way appears. The cedar has two interpretations, but in this passage its explanation is this: for just as the cedar appears exalted above the high mountains, and often falls by the impulse of the winds, so too the wicked man who, having forsaken God, trusts in the riches of the world: however much he flourishes, however much he is extolled and lifted up, he will not be found when he has departed from this world. But these things are also referred to Judas the traitor. Or the cedar of Lebanon means the saints, because of the height of their merits, and the priests, because of the fragrance of their good works. The wicked are above them, because they trample and oppress them. I passed by, and behold, he was not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"Dicat hoc apostolicus coetus, quia transivi procellam passionis Jesu: et illo resurgente, hic non erat: quia abiit et laqueo se suspendit. Quoesivi eum, et non est inventus locus ejus. Quod autem non sit inventus locus ejus, et habitatio ejus desolata remanserit, Petrus in Actibus apostolicis prodidit, cum Matthiam in ejus ordinem subrogavit (Act. i). Vel, transivit et ecce non erat: quoesivi eum, et non est inventus locus ejus: id est, ipsius impii. Non est inventus locus ejus: pro tanta velocitate qua deficiunt.\n\nCustodi innocentiam, et vide oequitatem. Si nulli noceas: si curo nullo litigiosus sis, videbis Christum: quia sicut via, veritas et vita: ita et aequitas intelligitur. Quoniam sunt reliquioe homini pacifico. Qui hic pacifice vixerit, ut Filius Dei vocetur: hujus reliquiae, hoc est, corpus mortale, reservatur ad gloriam resurrectionis, juxta illud Apostoli: Oportet mortale hoc induere immortalitatem (I Cor. xv). Reliquiae impiorum peribunt. Pro reliquiis, in Hebraeo, novissima habet.","english":"Let the apostolic company say this, because I have passed through the storm of Jesus' passion; and when he rose again, this one was not there, because he went away and hanged himself with a noose. I sought him, and his place was not found. But that his place was not found, and that his dwelling remained desolate, Peter disclosed in the Acts of the Apostles, when he substituted Matthias in his order (Acts 1). Or, he passed through and behold he was not: I sought him, and his place was not found: that is, the place of the impious man himself. His place was not found: because of the great swiftness with which they fail.\n\nKeep innocence, and see equity. If you harm no one, if you are litigious with no one, you will see Christ, because just as he is the way, the truth, and the life, so too is he understood as equity. For there are remnants for the peaceful man. He who has lived peacefully here, so as to be called a son of God: his remnants, that is, his mortal body, are reserved for the glory of the resurrection, according to that saying of the Apostle: This mortal must put on immortality (1 Cor. 15). The remnants of the impious will perish. Instead of \"remnants,\" the Hebrew has \"last things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"Injusti autem, etc.; reliquioe impiorum peribunt. Non reservantur eorum reliquiae ex superbia, ut in aeternum vivant: sed ut in poenam gehennae ignis intereant.\n\nSalus autem justorum a Domino. Per quem et praesentem vitam capiunt, et adipisci praestolantur aeternam. Salus autem justorum a Domino. Ipse est nostra salus. Et protector eorum est in tempore tribulationis. Adjuvabit eos, etc. Propterea salvos faciet eos, et protector eorum est in tempore tribulationis, cum per arctam viam, quae ad vitam ducit, incedunt, plenam doloribus et aerumnis. Et adjuvabit eos Dominus, et liberabit eos a peccatoribus: salvos faciet eos, qui speraverunt in eum, cum ad perfectionem purae mentis perducit. Ad eum venire meruerunt: quoniam speraverunt in eum. In omnibus enim angustiis in eum spem locaverunt, qui dixit: Ego sum Deus, et absque me non est alius. Ego occidam, et vivere faciam: percutiam, ei ego sanabo (Deut. xxxii). Qui sanet omnes infirmitates mentium nostrarum: nobisque praestet toto corde erigere spem nostram, et in se tribuat collocari: ut, a peccatis liberati, mereamur, ipso distribuente, etiam aeternitatis praemium adipisci.","english":"But the unjust, etc.; the remnants of the impious shall perish. Their remnants are not preserved out of pride, so that they may live forever, but so that they may perish into the punishment of the fire of Gehenna.\n\nBut the salvation of the just is from the Lord. Through whom they both receive the present life and await to obtain eternal life. But the salvation of the just is from the Lord. He himself is our salvation. And he is their protector in the time of tribulation. He will help them, etc. Therefore he will save them, and he is their protector in the time of tribulation, when they walk through the narrow way that leads to life, full of sorrows and hardships. And the Lord will help them and deliver them from sinners; he will save those who have hoped in him, when he leads them to the perfection of a pure mind. They have merited to come to him, because they have hoped in him. For in all their distresses they placed their hope in him who said: I am God, and besides me there is no other. I will kill, and I will make alive; I will strike, and I will heal (Deut. 32). May he heal all the infirmities of our minds, and grant us to raise our hope with our whole heart, and bestow that it be placed in himself, so that, freed from sins, we may deserve, by his giving, to obtain also the reward of eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"PSALMUS XXXVII.\n\nIn finem, Psalmus David in rememoratione diei Sabbati. Sabbatum, requies interpretatur: hoc est, quando requiescunt sancit: id est, quando requiescit Ecclesia illa requie paradisi quam perdidit in Adam. Iste psalmus ostendit, ut si accidat infirmitas corporeae fragilitati, non desistat requiri medicina coelestis.\n\nDomine, ne in furore tuo arguas me: neque in ira tua corripias me. Totus psalmus ex persona poenitentis est: sed ad Christum referri potest, sicut et sexagesimus octavus. Domine, ne in furore tuo arguas me: neque in ira tua corripias me. Ira est, ut saepe diximus, commotio animi. Furor vero vindicta irrationabilis, cum fellis amaritudine. Ideo iste qui se peccatorem scit: non in ira, sed per misericordiam: nec in furore, sed per patientiam se argui postulat.\n\nQuoniam sagittoe tuos infixoe sunt mihi. Verba doctrinae, quae ut jaculum transverberarunt cor meum. ut agerem poenitentiam. Et confirmasti super me manum tuam. Ut tamquam bonus magister verberibus castigationis afflictum redderes emendatum.","english":"PSALM XXXVII.\n\nUnto the end, a Psalm of David for the remembrance of the Sabbath day. Sabbath is interpreted as rest: that is, when the saints rest: that is, when that Church rests in the rest of paradise which it lost in Adam. This psalm shows that if infirmity befalls bodily frailty, the heavenly medicine should not cease to be sought.\n\nO Lord, rebuke me not in thy fury: neither chasten me in thy wrath. The whole psalm is in the person of a penitent: but it can be referred to Christ, as also the sixty-eighth. O Lord, rebuke me not in thy fury: neither chasten me in thy wrath. Wrath is, as we have often said, a commotion of the mind. But fury is irrational vengeance, with the bitterness of gall. Therefore this man, who knows himself a sinner, asks to be rebuked not in wrath but through mercy: nor in fury but through patience.\n\nFor thy arrows are fixed in me. The words of doctrine, which like a javelin pierced through my heart, that I might do penance. And thou hast strengthened thy hand upon me. That, as a good master, by the blows of chastisement thou mightest render the afflicted one corrected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"Non est sanitas in carne mea a facie iroe tuoe. Vidi faciem irae tuae, et non ipsam iram: hoc est, intellexi per Scripturas sanctas, quanta minaberis peccatoribus, et extabui, petens ne ipsa super me ira descenderet. Non est pax ossibus meis a facie peccatorum meorum. Nullam quietem indusi, vel ossibus, vel membris meis, donec ea poenitendo purgarem.\n\nQuoniam iniquitates meos supergressoe sunt caput meum. Invaluerunt enim mihi, ut sequitur: Sicut onus grave gravatoe sunt super me. Non est enim mihi leve peccatum meum, sed recognosco, quia grave mihi judicii pondus imposuit, et super verticem capitis mei excrevit. Sicut pondus grande, sic peccata mea super me.\n\nPutruerunt et corrupte sunt cicatrices meoe. Porcorum mos est, coeno aut stercoribus pro bonis odoribus uti: nec intelligunt se in his sordidissime volutari. Nam mihi foetent et computrescunt vulnera peccatorum, desideranterque expeto medicum. Et cur, inquis, computruerunt? A facie insipientias meoe. Quia nolebam agere poenitentiam. A facie insipientioe meoe. Per hoc putruerunt, scilicet per insipientiam meam: ut Paulus dicit: Quod infirmum est Dei, fortius est hominibus (I Cor. ii).","english":"There is no health in my flesh because of the face of thy wrath. I saw the face of thy wrath, yet not the wrath itself: that is, I understood through the holy Scriptures how great are the things thou dost threaten to sinners, and I wasted away, beseeching that that wrath itself might not descend upon me. There is no peace in my bones because of the face of my sins. I have found no rest, neither in my bones nor in my members, until I should cleanse them by repenting.\n\nFor my iniquities have gone over my head. For they have grown strong against me, as follows: As a heavy burden they are weighed down upon me. For my sin is not light to me, but I acknowledge that it has imposed upon me the heavy weight of judgment, and has grown up over the crown of my head. As a great weight, so are my sins upon me.\n\nMy scars have rotted and become corrupt. It is the custom of swine to use mire or dung in place of good odors, nor do they understand that in these things they wallow most foully. For to me the wounds of my sins stink and putrefy, and I eagerly seek the physician. And why, you ask, have they putrefied? Because of the face of my foolishness. Because I was unwilling to do penance. Because of the face of my foolishness. By this they have putrefied, namely by my foolishness: as Paul says: That which is weak in God is stronger than men (I Cor. 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"Miser factus sum et curvatus sum usque in finem. Usque dum confitendo purgarer: quia sine confusione et moestitia non dimittuntur peccata. Tota die contristatus ingrediebar. Indignum me esse judicans, qui vel oculos ad coelum levare auderem: sed percutietis pectus meum, aiebam: Deus, propitius esto mihi peccatori.\n\nQuoniam lumbi mei impleti sunt illusionibus. illis illusionibus se profitetur esse infirmatum atque repletum, quibus diabolus humanum genus allicit, ut delinquat. Deus, tu cognovisti insipientiam meam: quia lumbi mei impleti sunt illusionibus. Se unusquisque consideret, et titillantem corporis intelligat voluptatem, et tunc dicere potest cum Paulo apostolo: Miser ego homo, quis me liberabit de corpore mortis hujus (Rom. vii)? Et illud: Neque enim quod volo, hoc facio: sed quod nolo.\n\nIncurvatus sum et humiliatus sum nimis. Ad poenitentiam. Rugiebam a gemitu cordis mei. Petens cum luctu remissionem. Aliud est gemitus corporis, et aliud gemitus cordis. Gemitus corporis, est propter res terrenas vel propter mortem gemere. Gemitus cordis, propter sua peccata, vel aliorum. Sed Christus non habuit quod gemeret, quia non fecit peccatum. Et gemitus meus non est absconditus a te. Id est, quidquid habet homo, Deus scit. Quidquid deliqui, quidquid mali gessi, omnia tibi cum gemitu reseravi: sciens quia tibi non occultantur occulta.","english":"I have become miserable and am bowed down even to the end. Until I was cleansed by confessing, because sins are not forgiven without shame and sorrow. I went about grieving all day long. Judging myself unworthy even to dare lift my eyes to heaven, but I would strike my breast, saying: God, be merciful to me a sinner.\n\nBecause my loins are filled with illusions. He declares that he is weakened and filled with those illusions by which the devil entices the human race to sin. God, thou hast known my foolishness: because my loins are filled with illusions. Let each one consider himself and understand the titillating pleasure of the body, and then he can say with the apostle Paul: Wretched man that I am, who will deliver me from the body of this death (Rom. 7)? And that: For I do not do what I want, but what I do not want.\n\nI am bowed down and humbled exceedingly. Unto repentance. I roared from the groaning of my heart. Seeking forgiveness with lamentation. One thing is the groaning of the body, and another the groaning of the heart. The groaning of the body is to groan on account of earthly things or on account of death. The groaning of the heart is on account of one's own sins, or those of others. But Christ had nothing to groan over, because he committed no sin. And my groaning is not hidden from thee. That is, whatever a man has, God knows. Whatever I have done wrong, whatever evil I have done, I have disclosed all to thee with groaning, knowing that hidden things are not concealed from thee.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Cor meum conturbatum est in me, dereliquit me virtus mea. Quia iram quam superius memoravi, incurrere expavesco. Et lumen oculorum meorum non est mecum. Quia, postposito veritatis lumine, in tenebras decideram peccatorum. Sic enim prophetam omnem ordinem hujus psalmi ex peccatoris persona prosecutum fuisse, anteriores nostri docuerunt. Sentiant illi quod libet. Ego vero ab illo loco, ubi ait: Amici mei ei proximi mei, usque ad finem psalmi: video Dominum meum Jesum Christum a Judaeis circumdari, in cruce suspendi, et ex inferno resurgere. Ait ergo ipse Dominus de passione sua:\n\nAmici mei et proximi mei adversus me appropinquaverunt et steterunt. Amici, dicuntur Judaei, propter Abraham. Proximi, eo quod ab eorum generatione assumpserit carnem, qui appropiaverunt ei, ut comprehenderetur. Amici mei et noti mei contra me steterunt. Potest et de discipulis accipi, qui, in passione metu territi, a Domino recesserunt: intantum ut etiam eum Petrus denegaret. Vel steterunt, causantes contra eum.","english":"My heart is troubled within me, my strength has forsaken me. Because I shudder to incur the wrath that I mentioned above. And the light of my eyes is not with me. Because, having set aside the light of truth, I had fallen into the darkness of sins. For our predecessors taught that the prophet pursued the entire order of this psalm in the person of a sinner. Let them think what they wish. But I, from that place where it says: My friends and my neighbors, even to the end of the psalm, see my Lord Jesus Christ surrounded by the Jews, suspended on the cross, and rising again from hell. Therefore the Lord himself says concerning his passion:\n\nMy friends and my neighbors drew near against me and stood. The Jews are called friends because of Abraham. Neighbors, because he took flesh from their generation—those who drew near to him so that he might be seized. My friends and my acquaintances stood against me. This can also be understood of the disciples, who, terrified by fear in the passion, withdrew from the Lord: to such an extent that even Peter denied him. Or they stood, bringing accusations against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Et qui juxta me erant, de longe steterunt. Apostoli vel reliqui discipuli, de quibus ait evangelista: Cum autem apprehendissent eum, stabant omnes noti ejus a longe (Luc. xxiii). Et vim faciebant qui quoerebant animam meam. Faciebant vim, non noli, sed Judaei: vel Petro, cum dicerent: Nam et tu ex illis es (Luc. xxii). Vel Jacobo: qui cum traheretur, relicta sindone, nudus aufugit ab eis (Marc. xiv). Et vim faciebant qui quoerebant animam meam: scilicet Judaei, quasi illorum fortitudo esset, et a Deo ipsam potestatem non accepissent.\n\nEt qui quoerebant mala mihi, locuti sunt vanitates, et dolos tota die meditabantur. Multos quidem dolos meditati suni; cum interrogarent si deberent dare censum Caesari, an non (Matth. xxii): aut si mulier deprehensa lapidaretur (Joan. viii). Sed tunc aperte dolum ingerunt, cum falsos testes adducunt. Vel, qui inquirebant mala mihi, locuti sunt vanitatem, quando dixerunt: In Beelzebub ejicit daemonia (Luc. xi).","english":"And those who were beside me stood afar off. The apostles or the rest of the disciples, of whom the evangelist says: But when they had apprehended him, all his acquaintances stood afar off (Luke 23). And those who sought my soul were violent. They were violent—not willingly, but the Jews were; or against Peter, when they said: For even you are one of them (Luke 22). Or against James: who, when he was being dragged, left the linen cloth and fled naked from them (Mark 14). And those who sought my soul were violent: namely the Jews, as though the strength were theirs, and they had not received that very power from God.\n\nAnd those who sought evils for me spoke vanities, and all day long they meditated deceits. Indeed they meditated many deceits; when they asked whether they ought to give tribute to Caesar or not (Matthew 22); or whether the woman caught in adultery should be stoned (John 8). But then they openly bring in deceit, when they produce false witnesses. Or, those who sought evils for me spoke vanity, when they said: He casts out demons in Beelzebub (Luke 11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Ego autem tamquam surdus non audiebam, et sicut nutus non aperiens os(??)suum. Semper quae exprobrabant, sustuli, et jugiter silui. Hoc et Pilatus manifestat, cum dicit: Mihi non respondes? An nescis quia potestatem habeo dimittere te (Joan. xix)? Ego autem tamquam mutus non aperiens os suum. Et apud Pilaturo Dominus non est locutus. Et Isaias de eodem loquitur: Tamquam agnus ad victimam ductus, non aperiens os suum (Isai. lii).\n\nEt factus sum sicut homo non audiens et non habens in ore suo redargutiones. Nam cum me sputis linirent, arundine verberarent, illuderentque genu flexo, nihil eis motus respondi. Et non habens in ore suo redargutiones. Sic tacui accusatus, quasi non habens quid pro me respondere deberem. Christus in omnibus exemplum dedit, ut homo flagella et correctionem patienter portare debeat.\n\nQuoniam in te, Domine, speravi, tu exaudies me, Domine Deus meus: Ut me resuscites. Vel tu exaudies me: hoc est, vide illorum superbiam et meam humilitatem","english":"But I, as though deaf, did not hear, and like a mute not opening his mouth. Always I bore what they reproached me with, and I was continually silent. Pilate also makes this clear when he says: Do you not answer me? Do you not know that I have power to release you (John 19)? But I, as though mute, did not open his mouth. And before Pilate the Lord did not speak. And Isaiah speaks of the same: Like a lamb led to the slaughter, not opening his mouth (Isa. 53).\n\nAnd I became like a man who does not hear and has no reproofs in his mouth. For when they smeared me with spittle, struck me with a reed, and mocked me bending the knee, I answered them nothing, being unmoved. And he has no reproofs in his mouth. Thus I was silent when accused, as though having nothing I ought to answer on my own behalf. Christ gave an example in all things, that a man ought patiently to bear scourging and correction.\n\nBecause I hoped in you, Lord, you will hear me, Lord my God: that you may raise me up. Or, you will hear me: that is, see their pride and my humility","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"Quia dixi nequando supergaudeant mihi inimici mei, et dum commoventur pedes mei. Pedes Christi in passione: vel sancti apostoli, qui pedes Christi esse debuerant: commoti sunt de fide ad infidelitatem. Commoveri possunt pedes mei a stabilitate sua, et inimici in me insultare: si in hac crucis morte humiliatus, non resurrexero. In me magna locuti sunt. Dicentes: Si Filius Dei es, descende do cruce (Matth. xxvii).\n\nEgo autem in flagella paratus sum. Praeparo me ad sustinendam crucem, lanceam, fel, acetum, ut perhanc mortem meo sanguine redimam populum pereuntem, quia Christus ad hoc venit, ut passionem sustineret. Et dolor meus in conspectu meo semper. Donec ejiciam victoriam in judicium.\n\nQuoniam iniquitatem meam annuntiabo, et cogitabo pro peccato meo. Sicut enim maledictioni subjacuit, ut nos a maledicto legis erueret, ita et peccatorem se profitetur, qui peccata nostra portavit, ut pio cogitatu ac misericordiae consilio, nos ab eisdem erueret. Et sollicitus ero pro peccato meo. Peccatum Christi, humani delicta sunt generis: propter quae et Patri dicitur nunc esse subjectus.","english":"Because I said: Lest at any time my enemies rejoice over me, and while my feet are moved. The feet of Christ in the passion: or the holy apostles, who ought to have been the feet of Christ: were moved from faith to unbelief. My feet can be moved from their stability, and my enemies insult me: if, humbled in this death of the cross, I have not risen again. They have spoken great things against me. Saying: If you are the Son of God, come down from the cross (Matthew 27).\n\nBut I am ready for the scourges. I prepare myself to endure the cross, the spear, the gall, the vinegar, so that through this death I may redeem with my blood the people who are perishing, because Christ came for this, to endure the passion. And my sorrow is always before my eyes. Until I cast out victory into judgment.\n\nFor I will announce my iniquity, and I will think for my sin. For just as he was subject to the curse, so that he might rescue us from the curse of the law, so also he declares himself a sinner, he who bore our sins, so that by a pious thought and a plan of mercy, he might rescue us from them. And I will be anxious for my sin. The sin of Christ is the offenses of the human race: on account of which it is also said to the Father that he is now subject.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Inimici autem mei vivunt. Quia non sunt statim ultione divina puniti. Et confirmati sunt super me. Confirmati sunt in legis littera: in qua spiritualiter nuntiatum non intellexerunt. Et multiplicati sunt, qui oderunt me inique, Certe inique et non rationabiliter: quia in hac littera, semen suum, ceu astra coeli multiplicari credebant.\n\nQui retribuebant mihi mala pro bonis. Dulcedinem aeternae vitae afferentem aceto potaverunt, ac felle. Detrahebant mihi. Dicentes: Alios salvos fecit; semetipsum non potest salvum facere (Luc. xxiii). Quoniam sequebar bonitatem. Ut implens voluntatem Patris, pro vita populi susciperem mortem.\n\nNon derelinquas me. Domine Deus meus: ne discesseris a me. Cum profunda inferni penetravero.\n\nIntende in adjutorium meum. Domine Deus salutis meoe. Manifestum est, Domine Jesu, quia intendit in te Pater suscitans te a mortuis tertia die, et collocans ad dexteram suam in coelestibus super omnem principatum et potestatem: dans tibi nomen quod est supra omne nomen. Ergo quia graves sunt pugnae carnis, tu, Domine, intende in adjutorium nostrum, et esto nobis salus in tempore tribulationis.","english":"But my enemies live. Because they were not immediately punished by divine vengeance. And they have been strengthened over me. They have been strengthened in the letter of the law, in which they did not understand what was spiritually announced. And those who hated me unjustly have been multiplied—certainly unjustly and not reasonably, because in this letter they believed their seed would be multiplied like the stars of heaven.\n\nWho repaid me evil for good. They gave me vinegar and gall to drink—me, who bring the sweetness of eternal life. They spoke against me, saying: He saved others; he cannot save himself (Luke 23). Because I followed goodness, so that, fulfilling the will of the Father, I might take up death for the life of the people.\n\nDo not forsake me, O Lord my God; do not depart from me, when I have penetrated the depths of hell.\n\nAttend to my help, O Lord, God of my salvation. It is clear, O Lord Jesus, that the Father attended to you, raising you from the dead on the third day and placing you at his right hand in the heavens above every principality and power, giving you the name that is above every name. Therefore, since the struggles of the flesh are heavy, do you, O Lord, attend to our help, and be our salvation in the time of tribulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"PSALMUS XXXVIII.\n\nIn finem pro Idithun Canticum David. Idithun, transiliens eos, interpretatur. Iste psalmus patientiam docet, ut refrenans homo os suum, observet ne per fatuitatem verborum incidat in peccatum: quia scit propheta etiam de verbis otiosis rationem esse reddendam. Docet etiam ut ea thesaurizemus in saeculo, quae ad profectum pertineant animarum.\n\nDixi, custodiam vias meas: ut non delinquam in lingua mea. Non aliter scio vitae meae custodire vias: nisi ut non loquar fatua, ac diversa, sive otiosa. Ex verbis, inquit Dominus, tuis justificaberis, et ex verbis tuis condemnaberis. Dixi, custodiam vias meas: id est, disposui custodire opera mea: scilicet quinque sensus corporis. Ut non delinquam in lingua mea. Non delinquam, non peccem: quia qui custodit linguam suam, custodit animam suam (Prov. xviii): quia mors et vita in manibus linguae (Isai. xxxii). Et item: Cultus justitiae, silentium et pax (Eccli. xxviii).","english":"PSALM XXXVIII.\n\nUnto the end, for Idithun, a Canticle of David. Idithun is interpreted as \"leaping over them.\" This psalm teaches patience, that a man, bridling his mouth, should take heed lest through foolishness of words he fall into sin: because the prophet knows that even for idle words an account must be rendered. It teaches also that we should lay up treasure in the world of those things which pertain to the profit of souls.\n\nI said, I will keep my ways: that I sin not with my tongue. I know no other way to keep the ways of my life: except that I speak not foolish things, nor varied things, nor idle things. By thy words, says the Lord, thou shalt be justified, and by thy words thou shalt be condemned. I said, I will keep my ways: that is, I have resolved to keep my works: namely, the five senses of the body. That I sin not with my tongue. I shall not sin, I shall not offend: because he who keeps his tongue keeps his soul (Prov. xviii): because death and life are in the hands of the tongue (Isai. xxxii). And again: The cultivation of justice is silence and peace (Eccli. xxviii).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Posui ori meo custodiam. Juxta illud: Pecuniam et aurum tuum alliga bene, et facito ori tuo ostium et seram. Beatum enim hominem oris custodia facit: cum non profert inania, sed quae Deo sunt digna. Cum consisteret peccator adversus me. Id est, diabolus, qui justis maledicit ac detrahit, et instigator eorum est, qui sanctis insidiamur.\n\nObmutui. Ne objurgantibus me obstreperem. Obmutui, et non aperui os meum, quia tu fecisti. Ideo patienter fero: quia te scio ad probationem me tentationibus reliquisse. Et humiliatus sum. Ad sustinenda eorum improperia. Et silui a bonis. De bona conscientia procedebat mihi securitas: ideo me non justificavi coram hominibus: neque bona quae in me erant, divulgavi: quia scio quod Pater qui videt in absconso, reddet mihi. Et dolor meus renovatus est. Nondum enim veneram ad perfectum virum. Nam etsi sustinebam cum dolore improperia, non tamen sciebam maledicentibus benedicere. Vel, dolor meus renovatus est. In hoc dicitur dolor Christi: quia illi non fuerunt digni audire verba mysterii, ut ait propheta: Vae mihi, quia tacui (Isai. vi). Vel illud: Adhaerere faciam linguam tuam palato tuo, quia Dominus exasperans est (Ezech. iii).","english":"I set a guard upon my mouth. According to that saying: Bind up your money and your gold well, and make a door and a bolt for your mouth. For the guarding of the mouth makes a man blessed, when he utters not vain things, but things worthy of God. When the sinner stood against me. That is, the devil, who curses and slanders the just, and is the instigator of those who lie in wait for the saints.\n\nI was dumb. Lest I should clamor against those who rebuke me. I was dumb, and opened not my mouth, because you have done it. Therefore I bear it patiently, because I know that you have left me to temptations for my proving. And I was humbled. To endure their reproaches. And I was silent from good things. From a good conscience came my security; therefore I did not justify myself before men, nor did I make known the good things that were in me, because I know that the Father who sees in secret will repay me. And my sorrow was renewed. For I had not yet come to the perfect man. For though I endured reproaches with sorrow, yet I did not know how to bless those who curse. Or, my sorrow was renewed. In this the sorrow of Christ is spoken of, because they were not worthy to hear the words of the mystery, as the prophet says: Woe is me, because I have been silent (Isa. 6). Or that saying: I will make your tongue cleave to your palate, because the Lord is provoking (Ezek. 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Conculcavit dor meum intra me. Dicit Ecclesia. A recordatione delictorum priorum. Et in meditatione mea exardescet ignis. Quid, inquis, meditabaris? Illud(??) nempe, qualiter ignem illum reperire possim, qui peccata consumeret, mentem illuminaret, qui est Spiritus sanctus, de quo Cleophas et qui cum eo erant, dicebant: Nonne cor nostrum ardens erat in nobis, cum loqueretur in via, et aperiret nobis Scripturas (Luc. xxiv)?\n\nLocutus sum in linjua mea. Hoc est, praedicavi omnibus hominibus, ut illud: Si non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram (Ezech. iii). Notum fac mihi, Domine, finem meum. Et numerum dierum meorum quis est? Non istius vitae finem quaerit (??) sibi notum fieri propheta: sed illum iri quo, evacuatis potestatibus ac destructa morte, Christo jungatur qui est finis legis. Neque istorum dierum numerum vult scire, sed illorum de quibus dicit Dominus; Apud Patrem meum mansiones multae sunt (Joan. xiv). Et numerum dierum meorum quis est? Hot est, numerus sine numero, dies sine die, tempora sine tempore. Quis est? qui semper est. Ut sciam quid desit mihi. Hoc est, ut me facias intelligere omnia bona, ut cum haec nota habuero, sciam quid adhuc in saeculo degente desit ad palmam beatitudinis consequendam. Perfectus enim erat Paulus qui dicebat: Certamen bonum certavi: cursum consummavi.","english":"My heart grew hot within me. The Church speaks: from the remembrance of former sins. And in my meditation a fire shall be kindled. What, you ask, were you meditating on? Surely on this: how I might find that fire which consumes sins and enlightens the mind, which is the Holy Spirit, of whom Cleophas and those who were with him said: Was not our heart burning within us, while he spoke to us on the way, and opened to us the Scriptures (Luke 24)?\n\nI spoke with my tongue. That is, I preached to all men, so that this might be fulfilled: If you do not announce to the wicked man his iniquity, I will require his blood at your hand (Ezekiel 3). Make known to me, Lord, my end. And what is the number of my days? The prophet does not seek to have the end of this life made known to him, but that end by which, with the powers emptied out and death destroyed, he may be joined to Christ, who is the end of the law. Nor does he wish to know the number of these days, but of those of which the Lord says: In my Father's house there are many mansions (John 14). And what is the number of my days? That is, number without number, day without day, times without time. What is it? He who always is. That I may know what is lacking to me. That is, that you may make me understand all good things, so that when I have known these, I may know what is still lacking to me, while I dwell in the world, for obtaining the palm of blessedness. For Paul was perfect, who said: I have fought the good fight: I have finished the course.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"Nunc autem deest mihi corona justitiae, quam Dominus retribuet mihi (II Tim. iv). Quod autem non de suis diebus haec loquatur, sequentia docent.\n\nEcce mensurabiles posuisti dies meos. Secundum veterem hominem usque nunc fuerunt: nunc novum desidero, illum quem Abraham vidit et gavisus est (Joan. viii). In quo alibi hortamur laetari, in quo Deus Dominus illuxit nobis. Qui nona sole, neque a luna illuminabitur, sed ab ipso Domino perpetua luce refulget. Et substantia mea tamquam nihilum ante te. Suscipiens altiori mente claritatem tuam: pro nihilo judicavi substantiam meam.\n\nVerumtamen universa vanitas, omnis homo vivens. Si peccator est, et in deliciis fluxerit, vanitati subsistit. Si justus, et desiderat dissolvi, et cum Christo esse, vana est ei nihilominus vita praesens.\n\nVerumtamen in imagine a Dei pertransit homo, sed frustra conturbatur. Omnis homo ad imaginem Dei factus est. Si ergo in ea ambulare videatur, et in rapinis versetur atque concupiscentiis, conturbatur in actione.","english":"But now the crown of righteousness is lacking to me, which the Lord will render to me (II Tim. iv). That he does not say these things of his own days, the following words teach.\n\nBehold, you have made my days measurable. According to the old man they have been until now: now I desire the new, that which Abraham saw and rejoiced (John viii). In which we are elsewhere exhorted to rejoice, in which God the Lord has shone upon us. He who is not illuminated by the sun nor by the moon, but shines with perpetual light from the Lord himself. And my substance is as nothing before you. Receiving your brightness with a higher mind: I judged my substance as nothing.\n\nYet all is vanity, every man living. If he is a sinner, and has flowed in delights, he subsists in vanity. If he is just, and desires to be dissolved, and to be with Christ, the present life is nonetheless vain for him.\n\nYet in the image of God man passes by, but is vainly troubled. Every man was made in the image of God. If therefore he seems to walk in it, and is engaged in plunder and lusts, he is troubled in action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Thesaurizat, et ignorat cui congregabit ea. Saepe enim plerique thesaurizant et congregant multa, quae aut desidia filiorum evertit, aut fiscus occupat, aut diripiunt alieni. Beatus autem ille est, qui ibi thesaurizat, übi fureS non effodiunt, nec furantur (Matth. vi), ubi audire mereatur: Quamdiu fecistis uni ex minimis istis, mihi fecistis (Matth. xxv).\n\nEt nunc quoe est exspectatio mea, nonne Dominus? et substantia mea apud te est. Relictis omnibus, te, Domine, praestolabor, quia substantia vitae istius non comparatur ad illam beatitudinem sempiternam.\n\nAb omnibus iniquitatibus meis erue me. Praeteritis, praesentibus et futuris. Opprobrium insipienti dedisti me. Dum peccator fui, opprobrium factus sum insipienti diabolo, qui est omnium criminum, et incentor, et accusator. Ideo purgari cupio in hoc saeculo, ne ille me accuset in judicio tuo.","english":"He stores up, and does not know for whom he will gather them. For often many store up and gather many things, which either the sloth of sons overturns, or the treasury seizes, or strangers plunder. But blessed is that man who stores up there, where thieves do not dig through nor steal, where he deserves to hear: As long as you did it to one of these least ones, you did it to me.\n\nAnd now what is my expectation, is it not the Lord? and my substance is with you. Having left all things behind, I will wait for you, O Lord, because the substance of this life is not to be compared to that eternal blessedness.\n\nDeliver me from all my iniquities. Past, present, and future. You have made me a reproach to the foolish one. While I was a sinner, I was made a reproach to the foolish devil, who is both the instigator and the accuser of all crimes. Therefore I desire to be cleansed in this world, lest he accuse me in your judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Obmutui et non aperui os meum, quoniam tu fecisti. Cum me conviciis, iracundiis, ac diversis improperiis lacesseret: cogitans me a te factum, nihil ad ea quae inferebantur, respondi: Amove a me plagas tuas. Quia me sentio emendatum.\n\nA fortitudine manus tuoe ego defeci. Incumbente manu vindictae, virtus delicti defecit, sicut Paulus apostolus ait: Cum autem infirmor, tunc potens sum (II Cor. xii). Ab increpationibus propter iniquitatem corripuisti hominem. increpatur omnis homo propter iniquitatem, quem perdere non vult divina majestas. Flagellat autem omnem filium quem recipit.\n\nTabescere fecisti sicut araneam animam ejus. Tabescit anima, cum caro a luxuriis et concupiscentiis refrenatur. Hoc est tabescere, obstupescere de anterioribus delictis, Ille vero qui ea agit quae mundanae vanitati sunt apta, telas texit araneae, juxta Isaiam prophetam (Isai. lix): hoc est, die noctuque in opere vano vacat, et non utilia, sed dissolubilia et incorruptibilia, operatur. Sed quia propheta animam ceu araneam tabescere dicit: hoc intelligendum est, ut ad tantam subtilitatem per abstinentiam decoquatur, ut ad instar filorum illorum deducatur: scilicet ut nihil crassum, durumque peccati contineat. Verumtamen vane conturbatur omnis homo. Vivens in vanitatibus hujus saeculi. Sed et qui in Deo vivit, vana est ei inutilis haec mundana conturbatio.","english":"I was silent and did not open my mouth, because you have done it. When he provoked me with insults, angers, and various reproaches, thinking that I was made by you, I answered nothing to the things that were being brought against me: Remove your plagues from me. For I feel that I have been corrected.\n\nFrom the strength of your hand I have failed. With the hand of vengeance pressing upon me, the power of the offense failed, as the apostle Paul says: But when I am weak, then I am strong (II Cor. 12). By reproofs for iniquity you have corrected man. Every man is reproved for iniquity, whom the divine majesty does not wish to destroy. But he scourges every son whom he receives.\n\nYou have made his soul waste away like a spider. The soul wastes away when the flesh is restrained from luxuries and desires. This is to waste away, to be stupefied over former offenses. But he who does those things which are suited to worldly vanity weaves the webs of a spider, according to the prophet Isaiah (Is. 59): that is, by day and by night he is occupied in vain work, and works not useful things, but things that are dissoluble and incorruptible. But because the prophet says that the soul wastes away like a spider, this must be understood as meaning that by abstinence it is boiled down to such great subtlety that it is drawn out to the likeness of those threads: namely, that it contain nothing crude and hard of sin. Nevertheless, every man is vainly disturbed. Living in the vanities of this age. But even for him who lives in God, this worldly and useless disturbance is vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Exaudi orationem meam, Domine, et deprecationem meam: auribus percipe lacrymas meas. Pro eo quod a te peregrinor, et desiderium habeo dissolvi, et ad te transire.\n\nNe sileas, quoniam advena sum apud te, et peregrinus sicut omnes patres mei. Incolam atque peregrinum se dicit, sicut omnes sancti: quia sicut et illi dum erant in corpore, peregrinator a Domino.\n\nRemitte mihi ut refrigerer priusquam abeam, et amplius non ero. Hic remitte, Domine, si quid deliqui: quia in inferno nulla est remissio: quia nec confessio valet. Qui nos ab hujus saeculi ereptos peregrinatione, facere digneris cives sanctorum et domesticos Dei Patris, ut aedificati super firmissimum fundamentum in templum sauctum, effici mereamur conformes corpori gloriae tuae. Amen.\n\nPSALMUS XXXIX.\n\nIn finem, Psalmus David. Hic psalmus in exordio vocem habet populi ex gentibus in haereditatem vocati, inde ipsius Mediatoris ad Patrem.","english":"Hear my prayer, O Lord, and my supplication: give ear to my tears. Because I am a stranger away from you, and I have a desire to be dissolved and to pass over to you.\n\nDo not be silent, for I am a sojourner with you, and a stranger like all my fathers. He calls himself a resident alien and a stranger, like all the saints: because just as they too, while they were in the body, were strangers from the Lord.\n\nForgive me that I may be refreshed before I depart, and I shall be no more. Forgive here, O Lord, if I have done anything wrong: because in hell there is no forgiveness: because not even confession avails. Do you deign to make us, who have been snatched from the pilgrimage of this world, citizens of the saints and members of the household of God the Father, so that, built up upon the most firm foundation into a holy temple, we may be made worthy to become conformed to the body of your glory. Amen.\n\nPSALM XXXIX.\n\nUnto the end, a Psalm of David. This psalm has at its beginning the voice of the people called from the Gentiles into the inheritance, then that of the Mediator himself to the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"Exspectans exspectavi Dominum: In promissionibus prophetarum, in quibus me illuminavit: quia praevidebat propheta Christum per Spiritum sanctum venturum esse in carne. Et intendit mihi. Per splendorem Evangeliorum, in quibus me illuminavit.\n\nEt exaudivit preces meas. Quia prophetis et patriarchis se abdidit, sicut ipse postmodum dixit: Quia multi prophetae et justi cupierunt videre quae videtis, et non viderunt (Luc. x). Ipse mihi in novo Testamento refulget. Et eduxit me de lacu miserioe, et de luto foecis. In quibus immersus eram, cum simulacra muta adorarem. Vel, de luto foecis: quia adhaeseram terrenis desideriis.\n\nStatuit supra petram pedes meos. Supra petram: hoc est, super Christum. Pedes meos, sensus meos: ut illud: Petra autem erat Christus (I Cor. x). In se, qui est stabilis petra, confirmavit me: ne ab hujus saeculi nutarem impulsibus. Et direxit gressus meos. Ne ad eum veniens, post tergum respicerem. Et direxit gressus meos: id est, sensus bonorum operum: Ecclesiae dirigit: quia unusquisque per se tortuosus est.","english":"Waiting, I waited for the Lord: in the promises of the prophets, in which he enlightened me: because the prophet foresaw through the Holy Spirit that Christ would come in the flesh. And he gave heed to me. Through the splendor of the Gospels, in which he enlightened me.\n\nAnd he heard my prayers. Because he hid himself from the prophets and patriarchs, as he himself later said: Because many prophets and righteous men desired to see what you see, and did not see (Luke 10). He shines forth to me in the New Testament. And he brought me out of the pit of misery, and out of the mire of filth. In which I had been immersed, when I worshiped mute idols. Or, out of the mire of filth: because I had clung to earthly desires.\n\nHe set my feet upon a rock. Upon a rock: that is, upon Christ. My feet, my senses: as that saying: But the rock was Christ (1 Cor 10). In himself, who is the stable rock, he strengthened me: lest I waver under the blows of this world. And he directed my steps. Lest, coming to him, I look back behind me. And he directed my steps: that is, the senses of good works: he directs the Church: because each one by himself is crooked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"Et immisit in os meum canticum novum. Laudem utique suam: quia novus homo venit in mundum, novam legem dedit mundo. Carmen Deo nostro: Laudem Deo nostro, ut jam non sonos turpes et theatrales concinam, sed in Dei viventis hymnis per harmoniam novi Testamenti delecter.\n\nVidebunt multi. Annuntiatum venisse. Et timebunt. Qui se intelligunt peccatores. Et sperabunt in Domino. Ut eis pristina remittantur delicta.\n\nBeatus vir cujus est nomen Domini spes ipsius. In qua bonis omnibus impleatur. Felix illa anima, quae habet fidem firmam et spem directam in Christo. Et non respexit in vanitates et insanias falsas. Omnia quae in mundo sunt, juxta Salomonem, vanitas est (Eccles. i). Insaniae autem falsae sunt, irae, rixae, direptiones, et reliqua; in quibus homines insaniunt ut peccent: quae Apostolus opera carnis esse dicit (Galat. i).\n\nMulta fecisti tu, Domine Deus meus, mirabilia tua, et cogitationibus tuis non est qui similis sit tibi. Ostendistis patribus nostris mirabilia tua multa, quae non crediderunt. Revelasti eis te venturum in lege, et non intellexerunt: nos vero credidimus. Usque huc credentium populus: hinc ipse Dominus ad Patrem ita exorsus est:","english":"And he put a new song into my mouth. His praise, surely: because a new man came into the world, he gave a new law to the world. A song to our God: praise to our God, so that I may no longer sing shameful and theatrical tunes, but delight in the hymns of the living God through the harmony of the New Testament.\n\nMany shall see. That it has been announced that he has come. And they shall fear. Those who understand themselves to be sinners. And they shall hope in the Lord. That their former sins may be forgiven them.\n\nBlessed is the man whose hope is the name of the Lord. In which he is filled with all good things. Happy is that soul which has firm faith and hope directed in Christ. And he did not look upon vanities and false follies. All things that are in the world, according to Solomon, are vanity (Eccles. 1). But false follies are angers, quarrels, plunderings, and the rest, in which men rave so as to sin: which the Apostle calls works of the flesh (Gal. 1).\n\nMany things have you done, O Lord my God, your wonderful works, and in your thoughts there is none like you. You showed to our fathers your many wonderful works, which they did not believe. You revealed to them in the law that you would come, and they did not understand: but we have believed. Up to this point the people of believers: from here the Lord himself began thus to the Father:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"Annuntiavi et loculus sum. Dicens: Poenitentiam agite, appropinquavit enim regnum coelorum (Matth. iii). Multiplicati sunt super numerum. Judaei in malitia sua. Vel, super numerum: hoc est, peccatores super numerum, et foris numerum sunt: quia non sunt digni numerari in numero justorum.\n\nSacrificium et oblationes noluisti: aures autem perfecisti mihi. Holocausta et pro peccato non postulasti. Aperte haec Apostolus declarat: quod, adveniente Domino, cessaverint sacrificia Judaeorum. Impossibile est, inquit, sanguine hircorum, aut taurorum, auferri peccata (Hebr. x). Ideo ingrediens mundum, dicit: Hostiam et oblationem noluisti, corpus autem aptasti mihi. Holocaustum et pro peccato non tibi placuit, nisi meipsum pro totius mundi delicto tibi sacrificium exhiberes.\n\nTunc dixi: Ecce venio. In capite libri scriptum est de me. Quia sacrificia et caeremonias Judaeorum, et sabbata, et superstitiones Legis veleris, spiritualis Evangelii religione mutasti: propterea laetus in mundum venio, et de me scribitur: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. i). Tunc dixi, Ecce venio, ut assumam carnem in qua patiar. In capite libri scriptum est de me. Caput libri Testamenti veleris tale sumit exordium: In principio fecit Deus coelum et terram (Gen. i): id est, in Christo Domino.","english":"I have announced and I have spoken. Saying: Repent, for the kingdom of heaven is at hand (Matt. 3). They have been multiplied beyond number. The Jews in their malice. Or, beyond number: that is, sinners are beyond number and outside the number, because they are not worthy to be counted in the number of the righteous.\n\nSacrifice and offerings you did not desire: but you have perfected ears for me. Burnt offerings and offerings for sin you did not require. The Apostle openly declares these things: that, when the Lord came, the sacrifices of the Jews ceased. It is impossible, he says, that by the blood of goats or of bulls sins should be taken away (Heb. 10). Therefore, entering into the world, he says: A victim and an offering you did not desire, but you have prepared a body for me. A burnt offering and an offering for sin did not please you, except that you should present me myself as a sacrifice to you for the offense of the whole world.\n\nThen I said: Behold, I come. In the head of the book it is written of me. Because you have changed the sacrifices and ceremonies of the Jews, and the sabbaths, and the superstitions of the Old Law, by the religion of the spiritual Gospel: therefore I come into the world with joy, and it is written of me: In the beginning was the Word, and the Word was with God, and God was the Word (John 1). Then I said, Behold, I come, that I may take up flesh in which I may suffer. In the head of the book it is written of me. The head of the book of the Old Testament takes its beginning thus: In the beginning God made heaven and earth (Gen. 1): that is, in Christ the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":307,"ref":"p307","source":"Hoc mysterium et Joannes cernens, sic Evangelium inchoavit: In principio, inquit, erat Verbum, et Verbum erat Deus. Nam et ipse interrogantibus Judaeis quis esset, respondit: Principium (Joan. viii). Caput ergo libri, intellige principium, quod est Christus Jesus, qui in hoc libri capite nuntiatus est.\n\nUt faciam voluntatem tuam, Deus meus, volui. Descendi enim de coelo: non ut faciam voluntatem meam, sed tuam, Pater. Non voluntas est carnis, sed Patris: ut pro vita hominum moriar. Et legem tuam in medio cordis mei. Quam non veni solvere, sed adimplere.\n\nAnnuntiavi justitiam tuam in Ecclesia magna. Gratias tibi ago, Salvator mundi, quod magnam fecisti Ecclesiam tuam, a quatuor mundi partibus evangelica praedicatione vocatam, tua passione collectam, tua resurrectione mundatam. In Ecclesia magna, in toto mundo diffusa.\n\nEcce labia mea non prohibebo, Domine, tu scisti, etc. Non silui, nihil clam locutus sum, sed omnem virtutem tuam, quod justus, quod verax, quod misericors, quod salus omnium es: non solum in Ecclesiis populorum, sed etiam in synagogis Judaeorum incessabiliter praedicavi. Ecce labia mea non prohibebo. Labia Christi, sancti sunt. Non prohibet illos praedicare, sicut sanctus Paulus dicit: Verbum Dei non est alligatum (II Tim. ii). Tu cognovisti: tu scis quod non feci, id est, non prohibui. Justitiam tuam non abscondi in corde meo, hoc est, mandata tua.","english":"John too, seeing this mystery, began his Gospel thus: In the beginning, he says, was the Word, and the Word was God. For he himself, when the Jews asked who he was, answered: The beginning (John 8). Understand, then, the head of the book to be the beginning, which is Christ Jesus, who was announced in this opening of the book.\n\nI have willed to do your will, my God. For I have come down from heaven: not to do my own will, but yours, Father. It is not the will of the flesh, but of the Father: that I should die for the life of men. And your law is in the midst of my heart. Which I have come not to destroy, but to fulfill.\n\nI have announced your justice in the great Church. I give you thanks, Savior of the world, because you have made your Church great, called from the four parts of the world by the preaching of the Gospel, gathered by your passion, cleansed by your resurrection. In the great Church, spread throughout the whole world.\n\nBehold, I will not restrain my lips, Lord, you have known, etc. I have not been silent, I have spoken nothing in secret, but your every power—that you are just, that you are true, that you are merciful, that you are the salvation of all—I have preached ceaselessly not only in the churches of the peoples, but also in the synagogues of the Jews. Behold, I will not restrain my lips. The lips of Christ are holy. He does not forbid them to preach, as Saint Paul says: The word of God is not bound (2 Tim. 2). You have known: you know that I have not done it, that is, I have not forbidden it. I have not hidden your justice in my heart, that is, your commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Veritatem tuam et salutare tuum dixi. Veritas et salutare, Christus est: hoc praedicant sancti. Non celavi misericordiam tuam, et veritatem tuam synagogae multae, id est, in tota plebe annuntiavi.\n\nTu autem, Domine, ne longe facias miserationes tuas a me: misericordia tua et veritas tua semper susceperunt me. Quoniam circumdederunt me mala quorum non est numerus. Quod misericordiam Patris postulat, quod a Judaeis se circumdatum et iniquitates super se multiplicatas dicit: quod a corde derelictus, rursum Patris praesidium precatur: omnia ad infirmitatem carnis sunt referenda, ut sicut verus Deus, ita verus homo credatur. Tu autem, Domine, ne longe facias misericordias tuas a me. Non longe, sed prope. Misericordia tua et veritas tua semper susceperunt me. Misericordia facit peccata dimittere. Veritas reddit unicuique quod fecit. Comprehenderunt me iniquitates meoe, et non potui ut viderem. Id est, genus humanum circumdatur originalibus peccatis, et non potui ut viderem: quia abstracta fuerat illa lux veritatis. Unde dictum est: De terra excaecaberis, et de terra illuminaberis.","english":"I have declared your truth and your salvation. Truth and salvation are Christ: this is what the saints proclaim. I have not hidden your mercy, and I have announced your truth to the great synagogue, that is, to the whole people.\n\nBut you, Lord, do not remove your mercies far from me: your mercy and your truth have always upheld me. For evils without number have surrounded me. Because he asks for the mercy of the Father, because he says that he is surrounded by the Jews and that iniquities have been multiplied upon him, because, forsaken by the heart, he again prays for the protection of the Father: all these things must be referred to the weakness of the flesh, so that just as he is believed to be true God, so also true man. But you, Lord, do not remove your mercies far from me. Not far, but near. Your mercy and your truth have always upheld me. Mercy causes sins to be forgiven. Truth renders to each one what he has done. My iniquities have taken hold of me, and I could not see. That is, the human race is surrounded by original sins, and I could not see: because that light of truth had been withdrawn. Hence it is said: You shall be blinded from the earth, and from the earth you shall be enlightened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Multiplicatoe sunt super capillos capitis mei. Id est, ipsae iniquitates super genus humanum. (??)Cor meum dereliquit me. Quando homo peccat, cor suum non habet. Unde David dixit: Invenit servus tuus cor suum (II Reg. vii). Ergo antea quando peccavit, non habuit illud.\n\nComplaceat tibi, Domine, libera me. Domine, Ecclesia rogat ad Christum: Hoc tibi complaceat, ut me liberes. In auxilium meum respice. Infirmitas voluntatem habet impetrandi, non potestatem habet.\n\nConfundantur. In cogitationibus pravis, ut ea quae sunt recta, percipiant: Aut hic emendent, aut in futuro, et revereantur. Hoc est, ut reverentiam habeant.\n\nAvertantur retrorsum. Qui malum cursum habuerunt.\n\nFerant confestim confusionem suam: qui dicunt mihi, Euge, euge. Misericorditer eos deprecatur confundi, ut confestim cognoscant justitiam. Portent confusionem suam, qui se non emendaverint. Qui dicunt mihi, Euge, euge. Duos hostes habet Ecclesia, adulationes et blasphemationes.","english":"They are multiplied beyond the hairs of my head. That is, the iniquities themselves are multiplied beyond the human race. My heart has forsaken me. When a man sins, he does not have his own heart. Whence David said: Your servant has found his own heart (2 Samuel 7). Therefore before, when he sinned, he did not have it.\n\nLet it be pleasing to you, Lord; free me. Lord, the Church asks Christ: Let this be pleasing to you, that you free me. Look upon my help. Weakness has the will to entreat, but not the power.\n\nLet them be confounded. In their wicked thoughts, so that they may perceive what is right: either let them be corrected here, or in the future, and let them revere. That is, that they may have reverence.\n\nLet them be turned backward. Those who had a wicked course.\n\nLet them bear their confusion forthwith: those who say to me, Well done, well done. He mercifully prays that they be confounded, so that they may forthwith know justice. Let them bear their confusion, those who do not correct themselves. Those who say to me, Well done, well done. The Church has two enemies: flatteries and blasphemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"Exsultent et loetentur qui volunt justitiam meam. Hoc est, fidem et opera. Et dicant sempert Magnificetur Dominus. Magnificetur populus sanctorum. Unde dixit: Videant vestra bona opera, et glorificent Patrem vestrum qui in coelis est (Matt. v). Qui diligunt salutare tuum. Id est, Christum tuum. Haec propheta dicit de his, quibus ipse Dominus per Evangelium ait: Si dilexeritis me, et verba mea in vobis manserint, omnia quaecumque petieritis, flent vobis (Joan. xv).\n\nEgo vero egenus et pauper sum: Deus, adjuva me. Egenus et pauper Christus: cum dives esset, egenus factus est. Egenus dicitur qui aliquid habet, et aliquo indiget. Et pauper dicitur, qui nihil habet. Inops, id est, sine ope.\n\nAdjutor et liberator meus esto, Domine; Deus meus. ne tardaveris. Et haec ad trepidationem corporalem sunt referenda. Nam divinitas quae fuit in assumpto homine, nulli est obnoxia passioni, sed in eadem potentia qua fuit, et permanet, et permanebit, et nunc, et tunc in saecula saeculorum. Amen.","english":"Let those exult and rejoice who desire my justice. That is, faith and works. And let them say always: May the Lord be magnified. May the people of the saints be magnified. Whence he said: Let them see your good works, and glorify your Father who is in heaven (Matt. 5). Who love your salvation. That is, your Christ. The prophet says these things concerning those to whom the Lord himself said through the Gospel: If you have loved me, and my words remain in you, whatever you shall ask, it shall be done for you (John 15).\n\nBut I am needy and poor: O God, help me. Christ is needy and poor: though he was rich, he became needy. He is called needy who has something and lacks something. And he is called poor who has nothing. Inops, that is, without help.\n\nBe my helper and deliverer, O Lord; my God, do not delay. And these things are to be referred to bodily trembling. For the divinity that was in the man assumed is subject to no passion, but in the same power in which it was, it both remains and will remain, both now and then forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"PSALMUS XL.\n\nIn finem, Psalmus David. Is(??)um psalmum propheta per Spiritum sanctum in persona Christi cantavit. Psalmus vocem continet prophetae de Christo pronuntiantis in initio: deinde ipsius Mediatoris loquentis ad Patrem: quae maxime sunt in Evangeliis impleta.\n\nBeatus qui intelligit super egenum et pauperem. Qui cognoscit Christum in assumpta carne venisse. Id qua pro nobis pauper factus est et egenus, hic beatitudinum coelestium opes capit. Ipse autem Dominus factus est pauper: cum non haberet ubi caput reclinaret (Luc. ix). Egenus, cum se in egentibus refici demonstravit. Beatus qui intelligit. Beatus, et felix, qui intelligit super egenum et pauperem Christus egenus et pauper factus est pro nobis, ut illius inopia nosdivites faceret: Qui intelligit, id est, qui intelligit illum verum Deum et verum hominem esse. In die mala liberavit eum Dominus. In die judicii, in qua Judaeos nos intelligentes damnabit Christus. Aderit tibi dies mala: si pon intellexeris super egenum et pauperem.","english":"PSALM XL\n\nUnto the end, a Psalm of David. The prophet sang this psalm through the Holy Spirit in the person of Christ. The psalm contains the voice of the prophet proclaiming concerning Christ at the beginning; then of the Mediator himself speaking to the Father; which things are chiefly fulfilled in the Gospels.\n\nBlessed is he who understands concerning the needy and the poor. He who knows that Christ came in assumed flesh. Because he who for our sake became poor and needy, here receives the riches of heavenly beatitudes. But the Lord himself became poor, since he had nowhere to lay his head (Luke 9). Needy, since he showed himself to be refreshed in the needy. Blessed is he who understands. Blessed and happy is he who understands concerning the needy and the poor. Christ became needy and poor for our sake, that by his poverty he might make us rich. Who understands, that is, who understands that he is true God and true man. In the evil day the Lord will deliver him. In the day of judgment, in which Christ will condemn us who understand the Jews. The evil day will be present to you, if you have not understood concerning the needy and the poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Dominus conservet eum. Ne ab hoc intellectu recedat in praesenti. Et vivificet eum. In hac sapientia perseverantem, transferat a morte in vitam. Et beatum faciat eum. Cum sanctis suis in regno coelorum. In terra. In sancta Ecclesia vel in die aeternitatis. Et non tradat eum in manus inimicorum ejus. Id est, in potestate diaboli, qui credulitati nostrae semper inimicus exsistit.\n\nDominus opem ferat illi super lectum doloris ejus. Open ferat illi: hoc est, adjutorium praestet illi. In lecto doloris, in infirmitate carnis. Vel de illo paralytico potest intelligi, quando Dominus dixit: Surge, tolle lectum tuum (Matt. ix): quia corpus quod corrumpitur, aggrayat animam, et inhabitatio terrena deprimit sensum multa cogitantem (Sap. ix), In hujus corporis aegrotatione in quo anima tamquam in lectulo requiescit, ope Dominici praesidii consoletur. Universum stratum ejus versasti in infir– milate ejus. Corpus, ut diximus, quod pro strato accipitur, in diversis tribulationibus inquietasti, ut probatum atque ab illecebris expurgatum, assumeres. Hic propheta immutat ordinem, et profert vocem Dominici hominis dicentis:","english":"The Lord preserve him. Let him not depart from this understanding in the present. And quicken him. May he transfer him, persevering in this wisdom, from death to life. And make him blessed. With his saints in the kingdom of heaven. In the land. In the holy Church, or in the day of eternity. And deliver him not into the hands of his enemies. That is, into the power of the devil, who ever stands as an enemy to our belief.\n\nThe Lord help him upon the bed of his sorrow. Help him: that is, grant him aid. On the bed of sorrow, in the weakness of the flesh. Or it can be understood of that paralytic, when the Lord said: Arise, take up thy bed (Matt. 9): because the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks on many things (Wis. 9). In the sickness of this body, in which the soul rests as on a little bed, let him be consoled by the aid of the Lord's protection. Thou hast turned all his couch in his infirmity. The body, as we have said, which is taken for the couch, thou hast disturbed in various tribulations, so that, having been tested and purged from enticements, thou mightest take it up. Here the prophet changes the order, and brings forth the voice of the Lord's man saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Ego diti. Domine, miserere mei: sana animam meam, quia peccavi tibi. Quae moesta usque ad mortem: non ab originali, facinore, sed pro delictis populi contristatur. Vel, miserere mei, Ecclesia dicit: quia multi sunt qui peccata committunt, sed verba excusationis praetendunt. Unde Ecclesia dicit: Ego me accuso pro meis peccatis, quia ego peccavi.\n\nInimici mei dixerunt mala mihi: Quando morietur et peribit nomen ejus? Quando videbant caecos illuminari, leprosus mundari, sabbata dissolvi, Lazarum resuscitari, quando dicebant: Ecce mundus totus post eum abiit (Joan. xiv): quid aliud poterant cogitare, nisi, ut morte ei haec virtus eriperetur? Nam et unus ex illis, Caipbas nomine, licet nesciens quae diceret, aiebat: Expedit ut unus moriatur pro populo, ut non tota gens pereat. Quando morietur? Hoc est quod in Evangelii parabola scribitur, colonis dicentibus: Iste est haeres, venite, interficiamus e(??)m: et nostra erit hereditas, et non memoretur nomen ejus amplius (Marc. xii).","english":"I have said it. Lord, have mercy on me: heal my soul, for I have sinned against you. She who is sorrowful even unto death: not from original guilt, but she is grieved for the sins of the people. Or, have mercy on me, the Church says: because many are those who commit sins, but put forward words of excuse. Whence the Church says: I accuse myself for my own sins, because I have sinned.\n\nMy enemies have spoken evil against me: When will he die and his name perish? When they saw the blind enlightened, the leper cleansed, the sabbaths broken, Lazarus raised, when they said: Behold, the whole world has gone after him: what else could they think, except that this power should be taken from him by death? For even one of them, Caiphas by name, though not knowing what he said, declared: It is expedient that one man die for the people, that the whole nation not perish. When will he die? This is what is written in the parable of the Gospel, when the tenants said: This is the heir, come, let us kill him: and the inheritance will be ours, and his name will be remembered no more.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"Et si ingrediebantur ut viderent, vana loquebatur cor eorum. Introeuntes praetorium, loquebantur de corde malo, dicentes: Omnis qui se facit regem, contradicit Caesari (Joan. xix). Vel ad hoc ingrediebantur, ut exstinguerent Ecclesiam, et explorarent, sicut Paulus dicit: Falsi fratres qui subintroierunt explorare libertatem nostram (Galat. ii). Vana locutum est cor eorum, lingua ficta in dilectione, ut illud: Magister, scimus quia verax es, et viam Dei in vcritate doces (Matt. xxii). Hoc vanum est. Congregaverunt iniquitatem sibi. Clamantes: Quid ad nos? Tu videris. Sanguis ejus super nos et super filios nostros.\n\nEgrediebantur foras. Foras, cum Pilato. Et loque– bantur in idipsum. Adversum me susurrabant omnes inimici mei: adversum me cogitabant mala mihi. Adhibentes testes iniquos, et quaerentes me interficere. Adversum me susurrabant: id est, murmura– bant. Omnes inimici mei cogitabant mala mihi: supradicti Judaei, vel modo contra Ecclesiam haeretici.","english":"And if they went in to see, their heart spoke vain things. Entering the praetorium, they spoke from an evil heart, saying: Everyone who makes himself a king contradicts Caesar (John 19). Or they went in for this purpose, to extinguish the Church and to spy out, as Paul says: False brothers who slipped in to spy out our freedom (Galatians 2). Their heart spoke vain things, a tongue feigned in love, as that saying: Teacher, we know that you are truthful and teach the way of God in truth (Matthew 22). This is vain. They gathered iniquity for themselves. Crying out: What is that to us? You will see to it. His blood be upon us and upon our children.\n\nThey went out. Out, with Pilate. And they spoke the same thing. All my enemies whispered against me: against me they thought evil against me. Bringing forward unjust witnesses, and seeking to kill me. They whispered against me: that is, they murmured. All my enemies thought evil against me: the aforementioned Jews, or now the heretics against the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"Verbum iniquum constituerunt adversus me. Alentes: Nobis non licet occidere quemquam, sed tu accipe, et crucifige eum (Joan. xviii). Vel quando dixerunt: In Beelzebub ejicit daemonia (Luc. xi), et non solum super vivum, sed etiam super mortuum falsos testes miserunt.\n\nNumquid qui dormit, non adjiciet ut resurgat? Sic me interficere festinabant, quasi post mortem resurgere non haberem. Hoc est dicere: qui ab iniquis injuste somno mortis opprimitur, non resurget? Sicut alius propheta dixit: Numquid qui cadit, non resurget (Jerem. viii)? Cecidit enim granum fru– menti, et messis copiosa surrexit.\n\nEtenim homo pacis meoe in quo speravi, qui edebat panes meos, magnificavit super me supplantationem. Manifestissime hic Judam denuntiat proditorem, sicut ipse Dominus in Evangelio ait: Cui ego panem intinctum dedero, ipse est (Joan. xiii); et alibi: Levabit adversum me calcaneum. Quod autem ait: Qui edebat: hoc est, qui coelestem cibum, vitam huic mundo dantem, sumebat, et aliis distribuebat, cum esset apostolus: ipse hanc vitam morti, propter cupiditatis pretium, destinavit.","english":"They established an unjust word against me. Meaning: It is not lawful for us to put any man to death, but you take him and crucify him (John 18). Or when they said: He casts out demons in Beelzebub (Luke 11), and they sent false witnesses not only against the living man but also against the dead.\n\nWill he who sleeps not rise again? So eagerly did they hasten to kill me, as though I were not to rise after death. This is to say: Will he who is unjustly oppressed by the wicked in the sleep of death not rise again? As another prophet said: Will he who falls not rise again (Jeremiah 8)? For the grain of wheat fell, and a abundant harvest rose up.\n\nIndeed, the man of my peace, in whom I hoped, who ate my bread, magnified his supplanting over me. Here he most plainly denounces Judas the betrayer, just as the Lord himself says in the Gospel: He to whom I shall give the dipped bread, that is he (John 13); and elsewhere: He will lift up his heel against me. But what he says, Who ate: that is, who took the heavenly food, the food that gives life to this world, and distributed it to others, since he was an apostle: this very life he destined for death, for the price of greed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Tu autem, Domine, miserere mei, et resuscita me, et retribuam eis. Resuscitatus est Dominus noster virtute paterna, ad cujus dexteram sedet. Antequam resurgeret, anticipavit ultio Judam, cum euro interitus debitus suggillavit. Quod autem ait: Retribuam illi, futurum ei judicium comminatur.\n\nIn hoc cognovi quoniam voluisti me. Resuscitans me. Quoniam non gaudebit inimicus meus super me. Diabolus: cujus instinctu haec Judaei sunt operati: non est gavisus eum retinendo in inferis.\n\nMe autem propter innocentiam suscepisti, et confirmasti me in conspectu tuo in oeternum. Maxima est haec innocentia, cum justus pro impiis moritur: qui non sua, sed nostra peccata portavit. Propter quam innocentiam, et a Patre devicta morte, cum assumpta carne susceptus est in coelestibus.\n\nBenedictus Dominus Deus Israel a soeculo, et usque in soeculum fiat, fiat. Pro fiat, fiat, in Hebraeo scribitur amen, amen, quod Aquila,: id est, vere, sive fideliter, transtulit. Et sciendum primum librum Psalterii hic esse finitum. Secundum vero esse a quadragesimo primo, usque ad septuagesimum primum. Tertium a septuagesimo secundo, usque in octogesimum octavum. Quartum ab octogesimo nono, usque in centesimum quintum. Quintum vero a centesimo sexto, usque ad finem.","english":"But you, Lord, have mercy on me, and raise me up, and I will repay them. Our Lord was raised up by the Father's power, at whose right hand he sits. Before he rose again, vengeance anticipated Judas, when the due destruction of the east smote him. But what he says, I will repay him, threatens him with the judgment to come.\n\nIn this I have known that you have willed me. Raising me up. For my enemy will not rejoice over me. The devil: by whose instigation the Jews did these things: he did not rejoice by keeping him in hell.\n\nBut me, because of innocence, you have received, and you have strengthened me in your sight forever. This is the greatest innocence, when the just man dies for the impious: who bore not his own sins, but ours. Because of this innocence, and with death conquered by the Father, with the flesh taken up he was received in the heavenly places.\n\nBlessed be the Lord God of Israel from age to age, let it be, let it be. For let it be, let it be, in Hebrew is written amen, amen, which Aquila translated: that is, truly, or faithfully. And it must be known that the first book of the Psalter is ended here. But the second is from the forty-first, up to the seventy-first. The third from the seventy-second, up to the eighty-eighth. The fourth from the eighty-ninth, up to the one hundred fifth. But the fifth from the one hundred sixth, up to the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"PSALMUS XLI.\n\nIn finem intellectus filiis Core, Psalmus. In finem, in Christo: intellectus: hoc est, intellectus spiritualis. Filiis Core: id est, filiis Christi, qui sunt credentes. Psalmus vocem continet Ecclesiae, sive fidelis viri Deum desiderantis.\n\nQuemadmodum desiderat cervus ad fontes aquarum: ita desiderat anima mea ad te, Deus. Primum enim intelligendum est, quare, vel qualiter desiderat cervus ad fontes aquarum. a Mos est enim ejus, ut in– ventum serpentem naribus hauriat, et post haec exardescens, exstinguat sitim. Ergo homo Ecclesiae, qui diu in actu venenoso degebat, ubi se perspicit coeno fornicationis, idololatriae fetore repletum: desiderat venire ad Christum, in quo est fons luminis, ut, ablutus baptismo, accipiat donum remissionis. Scit enim, quia nisi quis renatus fuerit ex aqua et Spiritu sancto, non habebit vitam aeternam (Joan. iii). Sed et si quis hodie nostrum, exstinctis vitiis, ignescat in desiderium Dominicae contemplationis, potest et ipse dicere: quia desiderat anima mea ad te Deus: hoc est, relicto saeculo, ad te desidero transire.","english":"PSALM 41.\n\nUnto the end, a psalm of understanding for the sons of Korah. Unto the end: in Christ. Understanding: that is, spiritual understanding. For the sons of Korah: that is, for the sons of Christ, who are the believers. The psalm contains the voice of the Church, or of a faithful man longing for God.\n\nAs the deer longs for the fountains of waters, so my soul longs for you, O God. For first it must be understood why, or in what manner, the deer longs for the fountains of waters. For it is its custom to draw in a serpent it has found with its nostrils, and after this, burning with thirst, to quench its thirst. Therefore the man of the Church, who for a long time lived in poisonous action, when he perceives himself filled with the filth of fornication and the stench of idolatry, longs to come to Christ, in whom is the fountain of light, so that, washed in baptism, he may receive the gift of forgiveness. For he knows that unless one is born again of water and the Holy Spirit, he will not have eternal life (John 3). But even if any one of us today, with his vices extinguished, should burn with desire for the contemplation of the Lord, he too can say: for my soul longs for you, O God: that is, having forsaken the world, I long to pass over to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Sitivit anima mea ad Deum fortem vivum. Non ad mortua simulacra, sed ad illum qui dixit: Vivo ego, dicit Dominus: quia mihi flectetur omne genu (Num. xiv). Vivus, quia ipse dicit: Sicut misit me vivens Paler, et ego vivo propter Patrem, et qui credit in me, et ipse vivet propter me (Joan. vi). Quando veniam et apparebo ante faciem Dei mei? Ac si diceret: Quando erit tempus, ut illa gloria qua efficiuntur sancti conformes gloriae tuae, ego in claritate eum illis appaream? Vel, quando veniam, id est, quando erit Illud tempus, quo Ecclesia vult dissolvi a corpore et esse cum Christo? Et parebo ante faciem Dei mei: id est, ante conspectum divinitatis, et tunc videbimus eum sicuti est.\n\nFuerunt mihi lacrymoe meoe panes die ac nocte. Quomodo potest de lacrymis panis fieri? Potest: quia sicut corpus satiatur de pane, ita anima de lacrymis, quia exinde sperat remissionem peccatorum habere. Fletus ac gemitus erant mihi ac lamentatio, ob desiderium tui. Dum dicitur mihi quo– tidie: Ubi est Deus tuus. Siquidem pagani deos suos digito ostendunt, et ob hoc ingerunt mihi improperia. Unde sciant, quia ego mente Deum meum reconditum teneo, et per interiorem hominem cum ipso habito. Hoec recordatus nm, et effudi in me animam meam.","english":"My soul has thirsted for the strong living God. Not for dead idols, but for him who said: As I live, says the Lord, because every knee shall bow to me (Num. 14). Living, because he himself says: As the living Father sent me, and I live because of the Father, and he who believes in me, he also shall live because of me (John 6). When shall I come and appear before the face of my God? As if he were saying: When will the time be, that I may appear in clarity with those saints who are made conformable to your glory? Or, when shall I come, that is, when will that time be, when the Church desires to be dissolved from the body and to be with Christ? And I shall appear before the face of my God: that is, before the sight of the Godhead, and then we shall see him as he is.\n\nMy tears have been my bread day and night. How can bread be made from tears? It can: because just as the body is satisfied with bread, so the soul is satisfied with tears, because from them it hopes to have remission of sins. Weeping and groaning and lamentation were mine, out of desire for you. While it is said to me daily: Where is your God? Indeed the pagans point out their gods with a finger, and for this reason they heap reproaches upon me. Therefore let them know that I hold my God hidden in my mind, and through the inner man I dwell with him. These things I remembered, and I poured out my soul within me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"Dum hoc improperium quotidie sustinens memorarem, liquefacta est in me anima mea, et tabui in tractatu: cum neque in coelo neque terra Deum meum cernere possem visibiliter, sed inveniens eum in mente mea gubernantem me ac dirigentem in illo tabernaculo sempiterno, de quo loquor: Quoniam transibo in locum tabernaculi admirabilis usque ad domum Dei. Tabernaculum Dei, Ecclesia est, quae adhuc peregrinatur a Domino: per quam ad aeterna tabernacula, id est, ad coelestem Jerusalem, quae est mater omnium nostrum, venitur. In qua sunt multi admirabiles et virtutibus sacris pollentes: quia aedificati super fundamentum apostolorum, tamquam una domus habentur. In quam iste mente ingrediens, qui, relicta idololatria, jam cognoverat baptismi sacramenta, admirans harmoniam Cantici spiritualis, per suavitatem aeternae dulcedinis, accessit ad domum Dei, quod est Sancta sanctorum. Et quasi diceretur ei: Quis te huc adduxit: vel, qualiter huc venisti: vel, quo delectatus es, ut huc accederes? Respondit:","english":"While I endured this reproach daily and called it to mind, my soul melted within me, and I wasted away in thought, since I could behold my God neither in heaven nor on earth visibly; but finding him in my mind governing me and directing me in that eternal tabernacle, of which I speak: For I will pass into the place of the wondrous tabernacle, even to the house of God. The tabernacle of God is the Church, which as yet sojourns away from the Lord; through which one comes to the eternal tabernacles, that is, to the heavenly Jerusalem, which is the mother of us all. In her are many wondrous ones, abounding in sacred virtues, because, built upon the foundation of the apostles, they are held as one house. Entering into her in mind, this one, who, having left idolatry behind, had already come to know the sacraments of baptism, marveling at the harmony of the spiritual Canticle, through the sweetness of eternal delight came to the house of God, which is the Holy of Holies. And as if it were said to him: Who brought you here? or, How did you come here? or, What delighted you, that you should draw near here? He answered:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"In voce exsultationis et confessionis, sonus epulantis. Exsultatio, confessio et epulatio haec, non musicis artibus adimplentur, neque inchoantur, et praetereunt; sed jugiter angelicis vocibus et sanctorum concentibus celebrantur. Quod dum iste adhuc in saeculo positus, mente suspiceret: ingemiscens cur ab eo haec differtur habitatio, moestae animae ait:\n\nQuare tristis es, anima mea, et quare conturbas me? Quia, inquit, suavitatem hanc praesens nondum accepi, et insidiator meus adhuc contra me vigilat, adhuc mihi laqueos intendit. Et ille inquit: Spera in Domino. Per patientiam sustine. Vel, spera in Deo. Anima semetipsam horiatur: vel interior homo hortatur exteriorem. Quoniam adhuc confitebor illi, salutare vultus mei, et Deus meus. Confessus sum jam delicta: confitebor deinde laudem ejus, per quam me salvavit a morte perituram, vel illicit ad aeterna.","english":"In the voice of exultation and confession, the sound of one feasting. This exultation, confession, and feasting are not fulfilled by musical arts, nor are they begun and then pass away; but they are celebrated continually by angelic voices and the harmonies of the saints. While he, still placed in the world, was surmising this in his mind, groaning that this dwelling was being deferred from him, he says to his sorrowful soul:\n\nWhy are you sad, my soul, and why do you trouble me? Because, he says, I have not yet received this sweetness in the present, and my insidious enemy still keeps watch against me, still stretches out snares for me. And he says: Hope in the Lord. Endure through patience. Or, hope in God. The soul exhorts itself; or the inner man exhorts the outer man. For I shall still confess to him, the salvation of my countenance, and my God. I have already confessed my sins; I shall then confess his praise, through which he saved me from death that was to perish, or calls me to eternal things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"Ad me ipsum anima mea conturbata est. Ob recordationem delictorum priorum. Propterea memor ero tui de terra Jordanis, et Hermoniim, a monte modico. Jordanis pro baptismo accipitur: Hermon, anathema interpretatur. Igitur iste qui erat peccator, qui sicut cervus desiderabat fontes aquarum, memor fuit in humilitate poenitentiae, et baptismi ablutione abluit vetera delicta: anathematizavit peccata sua, et non se extulit magnum gloriando, sed effecit parvulum poenitendo.\n\nAbyssus abyssum invocat. Multae sunt de abysso opiniones, quae opportunis locis explanabuntur. Nam hic, abyssus abyssum invocat; cum vel vetus Testamentum novum annuntiat; vel novum vetus in testimonium vocat. Vetus annuntiat novum, cum dicit Moyses: Prophetam vobis suscitabit Deus de fratribus vestris (Deut. xviii). Novum vero vetus in testimonium vocat: cum dicit Paulus: Bibebant de sequenti petra: petra autem erat Christus (I Cor. x). Propter profunditatem enim intelligentiae, dicuntur abyssus. In voce cataractarum tuarum. In voce prophetarum, quae adventum Domini annuntiavit. Ideo enim cataractae dicuntur, quia obscurus in eorum prophetia adventus Domini fuit, nec a Judaeis est intellectus. Annuntiat enim haec vox judicium futurum, vel de beatorum meritis, vel de suppliciis impiorum.","english":"My soul is troubled within me. Because of the remembrance of former sins. Therefore I will remember you from the land of Jordan, and of Hermon, from the little mountain. Jordan is taken for baptism; Hermon is interpreted as anathema. So this man who was a sinner, who like the deer longed for the fountains of waters, remembered in the humility of penitence, and washed away his old sins in the cleansing of baptism: he anathematized his sins, and did not exalt himself as great by boasting, but made himself little by repenting.\n\nDeep calls to deep. There are many opinions concerning the deep, which will be explained in their proper places. For here, deep calls to deep; when either the Old Testament announces the New; or the New calls the Old as witness. The Old announces the New, when Moses says: God will raise up for you a prophet from among your brothers (Deut. 18). But the New calls the Old as witness: when Paul says: They drank from the rock that followed them: and the rock was Christ (1 Cor. 10). For because of the depth of understanding, they are called the deep. At the voice of your cataracts. In the voice of the prophets, which announced the coming of the Lord. For they are called cataracts because the coming of the Lord was obscure in their prophecy, nor was it understood by the Jews. For this voice announces the future judgment, either concerning the merits of the blessed, or concerning the punishments of the wicked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"Omnia excelsa tua, et fluctus tui super me transierunt. Excelsae sunt atque potentes hae minae, per quas mortis judicium minabaris: quia non statim decidunt propter immensam patientiam tuam. Fluctus autem sunt: dum ea adveniunt, quae fuerunt comminata. Ideo iste dicit ea super se ingressa: cum in desideriis mortalibus degens, verberatus plagis, eruditus est, ut desideret Dominus vivum.\n\nIn die mandavit Dominus misericordiam suam. Quia per lucem eam Scripturarum sanctarum pro– misit. Et nocte canticum ejus. In tribulationibus posito eam ostendit.\n\nApud me oratio mea. Et non extra me. Deo vitoe meoe. Ut ei merear liber ab hoc saeculo quandoque conjungi. Dicam Deo, susceptor meus es. Licet in tribulationibus exercear: semper tamen a te peto protegi ac defendi.\n\nQuare oblitus es mei? Et quare me repulisti? Cur tam diu differs, ut non inducas me in illum locum tabernaculi admirabilis? Quare contristatus incedo, dum affligit me inimicus? Diabolus, qui multas mihi tetendit insidias, vel persecutores Ecclesiae.","english":"All your high places and your waves have passed over me. These threats are lofty and powerful, by which you threatened the judgment of death; because they do not fall at once, on account of your immense patience. But they are waves: when those things arrive which had been threatened. Therefore this one says that they have come in upon him: when, living amid mortal desires, scourged with blows, he was instructed, so that the Lord might desire him alive.\n\nIn the day the Lord has commanded his mercy. Because through the light of the holy Scriptures he promised it. And in the night his song. He has shown it to one placed in tribulations.\n\nWith me is my prayer. And not outside me. To the God of my life. That I may deserve to be joined to him, free from this world, at some time. I will say to God, you are my protector. Although I am exercised in tribulations, nevertheless I always ask to be protected and defended by you.\n\nWhy have you forgotten me? And why have you rejected me? Why do you defer so long, that you do not lead me into that place of the wonderful tabernacle? Why do I go about sorrowful, while the enemy afflicts me? The devil, who has set many snares for me, or the persecutors of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Dum confringuntur ossa mea. Dum fortiores Ecclesiae scandalis ac diversis jurgiis cedere video. Vel ossa, virtutes Ecclesiae, quasi confringuntur per illas tribulationes, quas sustinent sancti. Exprobraverunt me inimici mei. Vel in martyribus, vel in aliis confessoribus.\n\nDum dicitur mihi per singulos dies: Ubi est Deus tuus? Cum ego te per poenitentiam et afflictionem corporis animaeque placare desiderarem: inimici mei, quasi incassum haec facerem, dicebant: Ubi est Deus tuus? nescientes illa occulta quae praeparavit Deus diligentibus se. Quare tristis es, anima meat et quare conturbas me? Quia meum desiderium prolongatur.\n\nSpera in Deo, quoniam confitebor illi salutare vultus mei et Deus meus. In ipso nostra sit spes semper attenta: ipse omnes fluctus mitiget: ipse nos in tentationibus conservet: ipse sitim nostram sua contemplatione saliet, nosque vultus sui salutari vivificet.","english":"While my bones are broken. While I see the stronger members of the Church give way to scandals and various quarrels. Or the bones, the virtues of the Church, are as it were broken through those tribulations which the saints endure. My enemies have reproached me. Either in the martyrs, or in other confessors.\n\nWhile it is said to me every single day: Where is your God? When I desired to appease you through penitence and the affliction of body and soul: my enemies, as though I were doing these things in vain, were saying: Where is your God? not knowing those hidden things which God has prepared for those who love him. Why are you sad, my soul, and why do you trouble me? Because my desire is prolonged.\n\nHope in God, for I will confess to him the salvation of my countenance and my God. In him let our hope be always intent: let him calm all the waves: let him preserve us in temptations: let him satisfy our thirst by his contemplation, and give us life by the salvation of his countenance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"PSALMUS XLII.\n\nPsalmus David. Iste psalmus, licet in aliquibus versiculis passionem Dominicam signet, tamen vocem habet animae fidelis, lucem hujus mundi, id est Christum, desiderantis.\n\nJudica me, Deus, et discerne causam meam de gente non sancta. Expeto judicium tuum, quia misericors es. Tu autem discerne me a paleis inter quas in hoc saeculo ingemisco, supervestiri cupiens: ut absorbeatur quod mortale est a vita. Sed et Domini vox est, quibus prius dixerat, Sancti estote, quoniam ego sanctus sum (Levit. xx): et non impleverunt: Ab homine iniquo et doloso erue me. Nemo magis iniquus atque dolosus, quam ille qui iniquitatis inventor atque aemulator est sanctitatis: id est, diabolus, qui introivit in cor Judae ut traderet Christum. Sed et homo ille fidelis quem prius diximus, haec ait:\n\nQuia tu es, Deus, fortitudo mea. Scio me infirmum et fragilem: nec sentio me aliquam habere fortitudinem in qua eruar, nisi tu salvaveris. Quare me repulisti? Fortitudo nostra Christus est: qui tunc nos repellit, cum peccaverimus. Quare tristis incedo, dum affligit me inimicus? Tristis sum propter peccata mea, et ideo affligor in tentationibus variis ab ipso inimico, qui superius homo iniquus dictus est. Unde quia me conturbant tenebrae peccatorum, ad te, qui lux es mundi, confugio supplex.","english":"PSALM XLII.\n\nA Psalm of David. Although this psalm in certain of its verses marks the passion of the Lord, nevertheless it has the voice of a faithful soul longing for the light of this world, that is, Christ.\n\nJudge me, O God, and discern my cause from an unholy people. I seek your judgment, because you are merciful. But discern me from the chaff among which I groan in this world, desiring to be clothed over, so that what is mortal may be swallowed up by life. But it is also the voice of the Lord to those to whom he had first said, Be holy, for I am holy (Leviticus 20), and they did not fulfill it: From the unjust and deceitful man deliver me. No one is more unjust and deceitful than he who is the inventor of iniquity and the emulator of holiness, that is, the devil, who entered into the heart of Judas to betray Christ. But that faithful man also, whom we mentioned earlier, says these things:\n\nBecause you are, O God, my strength. I know that I am weak and fragile, and I do not perceive that I have any strength by which I might be delivered, unless you save me. Why have you rejected me? Our strength is Christ, who rejects us then, when we have sinned. Why do I go about sorrowful, while the enemy afflicts me? I am sorrowful because of my sins, and therefore I am afflicted in various temptations by that same enemy, who was called above the unjust man. Therefore, because the darkness of sins disturbs me, I flee as a suppliant to you, who are the light of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"Emitte lucem tuam et veritatem tuam. Tu es lux, qui dixisti: Ego sum lux mundi (Joan. viii). Tu es veritas qui dixisti: Ego sum via, veritas et vita, qui nos illuminare digneris: ut relinquentes mendacium diaboli, sequamur veritatem tuam. Ipsa me deduxerunt. Ab errore peccati. Et adduxerunt in montem sanctum tuum. In Ecclesiam tuam. In tabernaculum tuum. In illam coelestem Jerusalem, de qua alius psalmus ait (Ps. lxxxiii): Quam dilecta sunt tabernacula tua, Domine!\n\nIntroibo ad altare Dei. Mei, ubi non jam vitulos et arietes, sed meipsum exhibeam hostiam vivam placentem illi. Ad Deum qui loetifleat juventutem meam. Cum expurgato fermento veteri in novo me homine tanquarn juvenculum consolatur.\n\nConfitebor tibi in cithara, Deus Deus meus. Per mortificationem carnis: quia crucifixus est mihi mundus, et ego mundo. Quare tristis es, anima mea, et quare conturbas me? Quia desidero videre in quo spem posui.","english":"Send forth your light and your truth. You are the light, who said: I am the light of the world (John viii). You are the truth, who said: I am the way, the truth, and the life; be pleased to enlighten us, so that, abandoning the lie of the devil, we may follow your truth. They themselves have led me. From the error of sin. And brought me to your holy mountain. Into your Church. Into your tabernacle. Into that heavenly Jerusalem, of which another psalm says (Ps. lxxxiii): How lovely are your tabernacles, O Lord!\n\nI will go in to the altar of God. Of my God, where I may present not calves and rams any longer, but myself as a living sacrifice pleasing to him. To God who gladdens my youth. When the old leaven has been purged out, he comforts me as a young man in the new man.\n\nI will confess to you on the harp, O God, my God. Through the mortification of the flesh, because the world has been crucified to me, and I to the world. Why are you sad, my soul, and why do you trouble me? Because I long to see him in whom I have placed my hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Spera in Deo, quoniam adhuc confitebor illi, etc. Ipsum confitetur: ab ipso peccata sua dimitti postulat. Ipsum salutare vultus sui dicit: ipsum invocat et adorat. Quem et nos confitentes exposcimus: ut mereamur ejus luce illuminari, via dirigi, veritate corrigi, vita locupletari: Vel, salutare vultus mei Deus meus. Salvatio animae meae Deus meus est, et vultus, hoc est, aspectus animae meae Deus meus est.\n\nPSALMUS XLIII.\n\nIn finem, pro filiis Core, intellectus. Core, interpretatur de Calvario, et Dominus in monte Calvariae fuit crucifixus. Filii Core, filii Christi: sancti apostoli, vel martyres sunt. Unde dictum est: Non possunt filii sponsi lugere, quamdiu cum illis est sponsus (Matth. ix). Intellectus: hoc est. ut intelligamus illum, qui initium sumpsit secundum carnem ex tempore, et ante saecula est genitus. Vel, intellectus est: ut intelligamus de prosperitate praesenti peccatorum, et de tribulatione praesenti sanctorum. Psalmus non anteriora facta docet, sed Ecclesiam in Christo renasci pronuntiat, ac fideles in ea provocat ad agonem, ostendens neminem posse, nisi qui legitime certaverit, coronari: in quo etiam plerumque voces martyrum proferuntur·","english":"Hope in God, for I will still confess to him, etc. He confesses him; he asks that his sins be forgiven by him. He calls him the salvation of his countenance; he invokes and adores him. Whom we too, confessing, entreat: that we may be worthy to be enlightened by his light, directed by his way, corrected by his truth, enriched by his life. Or: the salvation of my countenance, my God. The salvation of my soul is my God, and the countenance, that is, the aspect of my soul, is my God.\n\nPSALM XLIII.\n\nUnto the end, for the sons of Core, understanding. Core is interpreted as \"of Calvary,\" and the Lord was crucified on the mount of Calvary. The sons of Core are the sons of Christ: they are the holy apostles, or the martyrs. Whence it is said: The sons of the bridegroom cannot mourn as long as the bridegroom is with them (Matthew ix). Understanding: that is, that we may understand him who took a beginning according to the flesh in time, and was begotten before the ages. Or, understanding is: that we may understand concerning the present prosperity of sinners, and the present tribulation of the saints. The psalm does not teach things done long ago, but proclaims that the Church is reborn in Christ, and summons the faithful in her to the contest, showing that no one can be crowned unless he has competed lawfully: in which also for the most part the voices of the martyrs are brought forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Deus, auribus nostris audivimus. Per spiritualem sensum cognovimus, juxta illud Domini: Qui hahet aures audiendi, audiat (Luc. viii). Et patres nostri. Apostoli et prophetae, quorum praedicatione renati sumus ad vitam. Annuntiaverunt nobis opus quod operatus es in diebus eorum, et in diebus antiquis. Annuntiaverunt prophetae quae sunt gesta illorum tempore. Annuntiaverunt apostoli, quae te viderunt operantem.\n\nManus tua gentes disperdidit, et plantasti eos. Disperdidisti ab Ecclesia onera viliorum, et plantasti ornamenta virtutum: id est, homines justos, qui fructum exhibeant sanctitatis. Afflixisti populos, et expulisti eos. Illos, qui, te relicto, ad idololatriam declinabant.\n\nNon enim in gladio suo possederunt terram. Sed in mansuetudine mentis: quia beati mansueti, ipsi haereditabunt viventium terram (Matth. v). Et brachium eorum non salvabit eos: sed dextera tua, et brachium tuum, et illuminatio faciei tuoe. Dextera Patris, Christus est: ut illud: Dextera enim sua exaltavit nos: id est, brachium; sicut alibi: Et brachium Domini cui revelatum est (Isai. liii)? Ipse et illuminatio: ut ibi: ln lumine tuo videbimus lumen (Psal. liii). Hic est igitur missus a Patre, ut liberaret suos. Et cur eos liberaverit, adjecit: Quoniam complacuisti in eis. Vult enim Deus: ut sicut et beneplacitum est in Filio, ita et nos beneplacentes simus in ipso, si volumus liberari.","english":"O God, we have heard with our ears. We have come to know through spiritual understanding, according to that saying of the Lord: He who has ears to hear, let him hear (Luke 8). And our fathers. The apostles and prophets, by whose preaching we have been reborn to life. They have announced to us the work that you worked in their days, and in days of old. The prophets announced the things done in their time. The apostles announced what they saw you doing.\n\nYour hand scattered the nations, and you planted them. You scattered from the Church the burdens of the worthless, and you planted the ornaments of the virtues: that is, righteous men, who bring forth the fruit of holiness. You afflicted the peoples, and you cast them out. Those who, having abandoned you, were turning aside to idolatry.\n\nFor they did not possess the land by their own sword. But in meekness of mind: because blessed are the meek, they shall inherit the land of the living (Matthew 5). And their arm did not save them: but your right hand, and your arm, and the illumination of your face. The right hand of the Father is Christ: as that saying: For by his own right hand he exalted us: that is, his arm; as elsewhere: And to whom has the arm of the Lord been revealed (Isaiah 53)? He himself is also the illumination: as there: In your light we shall see light (Psalm 53). He, therefore, is the one sent by the Father, to set his own free. And why he set them free, he added: Because you were well pleased in them. For God wills that, just as there is good pleasure in the Son, so also we may be well-pleasing in him, if we wish to be set free.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"Tu es ipse rex meus. Qui in me regnas, et non peccatum. Et Deus meus. A quo sum acquisitus. Qui mandas salutes Jacob. Hoc est, populo Christiano: qui supplantato seniore, mandatum salutis per doctrinam propheticam atque apostolicam suscepit.\n\nIn te enim inimicos nostros ventilabimus cornu, et in nomine tuo spernemus insurgentes in nobis. A cornibus aliquid ventilatur, ut Sedechias, qui factis duobus ferreis cornibus dicebat: Sic ventilabis totam Syriam (III Reg. xxi). Cornu vero nostrum, Christus est. Idem et nomen Patris, in quo adversarii nostri, vel ventilantur, vel spernuntur.\n\nNon enim in arcu meo sperabo, et gladius meus non salvabit me. Sed virtus tua.\n\nSalvasti enim nos a tribulantibus nos. Quia in armis meis sperare non debeam: haec causa est, quod salvasti nos semper a persequentibus, et absque nostra virtute, nostroque gladio custodisti. Salvasti enim nos de affligentibus nos, et odientes nos confudisti: aversae sunt potestates, quibus confusis, a Christo Domino liberati sumus. In Deo laudabimur tota die. Quia ipse est laus et gloria nostra. Et in nomine tuo confitebimur tibi in soeculum. Quod a te Christo, Christiani vocamur.","english":"You are my very own king, who reign in me, and not sin. And my God, by whom I have been acquired. You who command salvations for Jacob—that is, for the Christian people, which, having supplanted the elder, received the command of salvation through prophetic and apostolic teaching.\n\nFor in you we shall winnow our enemies with a horn, and in your name we shall despise those who rise up against us. Something is winnowed with horns, like Zedekiah, who with two iron horns made said: Thus you shall winnow all Syria (1 Kings 21). But our horn is Christ. The same is also the name of the Father, in which our adversaries are either winnowed or despised.\n\nFor I will not hope in my bow, and my sword will not save me, but your power.\n\nFor you have saved us from those who trouble us. Because I ought not to hope in my own arms, this is the reason: that you have always saved us from those pursuing us, and without our strength and our sword you have guarded us. For you have saved us from those afflicting us, and you have confounded those hating us; the powers have been turned back, and with them confounded, we have been freed by Christ the Lord. In God we shall be praised all day long, because he himself is our praise and glory. And in your name we shall confess to you forever, because by you, Christ, we are called Christians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Nunc autem repulisti et confudisti nos. Cum ait, nunc, praesens tempus ostendit. Ergo in praesenti tempore ad exercitationem repellimur, ut in aeternum glorificemur. Saepe enim et martyres in tempore dicunt: Et non egredieris, Deus, in virtutibus nostris. Ut nos in posterum perpetua virtute corroborares.\n\nAvertisti nos retrorsum post inimicos nostros. Sic et Petrum Dominus retrorsum convertit, ut in melius repararet. Ergo et nos debemus retrorsum converti, ne in viis pravis perduret iter nostrum. Debemus et inimicos nostros ante nos habere, ut sciamus quid cavere debeamus. Quod et si post Christum convertimur ut Petrus, habentes eum ante nos, nihil ultra metuemus. Et qui oderunt nos, diripiebant sibi. Propter nomen enim tuum diripiebant nos: cum in carceribus, in plagis, in reliquis nos vexarent tormentis. Sed non nos separavit a charitate tua illa tribu– latio.","english":"But now you have cast us off and put us to shame. When he says now, he shows the present time. Therefore in the present time we are cast off for our training, so that we may be glorified forever. For often even the martyrs say in their time: And you will not go forth, O God, in our virtues—so that you might strengthen us afterward with perpetual virtue.\n\nYou have turned us back behind our enemies. Thus the Lord also turned Peter back, so that he might restore him to something better. Therefore we too ought to be turned back, lest our journey continue on wicked paths. We ought also to have our enemies before us, so that we may know what we must beware of. And even if we are turned back after Christ like Peter, having him before us, we shall fear nothing further. And those who hated us plundered for themselves. For because of your name they plundered us, when they vexed us in prisons, in blows, and in the remaining torments. But that tribulation did not separate us from your love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Dedisti nos tamquam oves escarum. Sicut enim Dominus tamquam ovis ad occisionem ductus, datus est esca populis, cum dicit: Nisi manducaveritis carnem Filii hominis, non habebitis vitam in vobis (Joan. vi): ita et sancti, sicut superius diximus, in multis tribulationibus dati, facti sunt pabulum gentibus: vel cum alimenta aeternae vitae ministrant: vel dum rapacitatem eorum de suis aerumnis exsatiant. Et in nationibus dispersisti nos. Ut ad tempus dominarentur nostri.\n\nVendisti populum tuum sine pretio. a Usque nunc de se locuti sunt martyres: nunc de Judaeorum populo dicitur, quibus dictum est: In peccatis vestris venditi estis (Isai. l). Et ideo sine pretio: quia non est effusus Agni sanguis pro eis. Et non fuit multitudo in commutationibus nostris. Vilior erat merces quae fuit vendita: ideo non est commutatio facta. Nam Dominus populum quem emit, non auro neque argento, sed pretioso ac proprio eum sanguine comparavit: sicut ait Petrus apostolus Petr. i).","english":"You have given us as sheep for food. For just as the Lord, led as a sheep to the slaughter, was given as food for the peoples, when he says: Unless you eat the flesh of the Son of man, you will not have life in you (John 6): so also the saints, as we said above, given over in many tribulations, have become food for the nations: either when they minister the nourishment of eternal life: or while they satisfy the rapacity of those men from their own hardships. And you have scattered us among the nations. So that for a time they might lord it over us.\n\nYou have sold your people without price. Until now the martyrs have spoken of themselves: now it is said of the people of the Jews, to whom it was said: In your sins you were sold (Isaiah 50). And therefore without price: because the blood of the Lamb was not poured out for them. And there was no multitude in our exchanges. The merchandise that was sold was cheaper: therefore no exchange was made. For the Lord purchased the people whom he bought, not with gold nor with silver, but with his precious and own blood: as the apostle Peter says (1 Peter 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"Posuisti nos opprobrium vicinis nostris: subsannationem et derisum his qui in circuitu nostro sunt. Vicini dicti persecutores, propter cohabitationem mundanam, qui saepe exprobrant] irridendo, dicentes: Veniat Deus vester, et eruat vos de manibus nostris (II Par. xxxii).\n\nPosuisti nos in similitudinem gentibus. In tuam utique similitudinem: ut sicut te mundus odio habuit prius, ita et nos deinceps odiret. Commotionem capitis in populis. Sicut enim in passione tua transeuntes movebant capita sua, ita et in martyribus tuis faciunt. Sed et si quis nunc in te pie voluerit vivere: protinus iniqui blasphemant cum irrisione vel capitis commotione.\n\nTota die verecundia mea contra me est, et confusio faciei meoe cooperuit me. Dominus haec in assumpta loquitur carne, qui pro nobis verecundiam patitur, maledicitur, atque confunditur, usque ad ipsum etiam patibulum Crucis.","english":"You have made us a reproach to our neighbors: a mockery and a laughingstock to those who are around us. The persecutors are called neighbors because of their worldly cohabitation, who often reproach us by mocking, saying: Let your God come, and deliver you from our hands (2 Chronicles 32).\n\nYou have made us a likeness to the nations. To your likeness, certainly: so that just as the world hated you first, so it would then hate us. A shaking of the head among the peoples. For just as in your passion those who passed by shook their heads, so they also do in your martyrs. But even if anyone now wishes to live piously in you, the wicked immediately blaspheme with mockery or shaking of the head.\n\nAll day long my shame is against me, and the confusion of my face has covered me. The Lord speaks these things in the flesh he assumed, who for our sake suffers shame, is cursed, and is put to confusion, even to the very gibbet of the Cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"A voce exprobrantis et obloquentis. Cum ei diceretur: Si Filius Dei es, descende de cruce (Matt. xxvii). A facie inimici: Judae. Et persequentis. Populi Judaici.\n\nHoec omnia venerunt super nos, nec obliti sumus te. Martyres ista dicunt: quia omnia quae tu, Domine Jesu, pertulisti, et nos eadem pertulimus, sed te semper confessi sumus. Et inique non egimus in testamento tuo. Sed veraciter te praedicavimus. Et non recessit retro cor nostrum. Ut errores fanaticos unde digressi fuimus, sequeremur. Et declinasti semitas nostras a via tua. Actio nostra non est a tuis justificationibus separata.\n\nQuoniam humiliasti nos in loco afflictionis. In corpore isto, in quo versamur et affligimur propter te. Et operuit nos umbra mortis. Bene umbra mortis in hoc saeculo opprimit, et non ipsa mors: quia martyres, vel reliqui sancti, et si affliguntur, et si morti destinantur, vivunt tamen Deo, et haec mors umbra eis est, et non veritas mortis.","english":"By the voice of the reproacher and the one speaking against. When it was said to him: If you are the Son of God, come down from the cross (Matt 27). From the face of the enemy: of Judas. And of the persecutor. Of the Jewish people.\n\nAll these things have come upon us, and we have not forgotten you. The martyrs say these things: because all that you, Lord Jesus, endured, we also have endured the same, but we have always confessed you. And we have not acted unjustly in your testament. But we have truly proclaimed you. And our heart has not turned back. So that we would not follow the fanatical errors from which we had departed. And you have turned our paths aside from your way. Our action is not separated from your justifications.\n\nFor you have humbled us in the place of affliction. In this body, in which we dwell and are afflicted for your sake. And the shadow of death has covered us. Rightly does the shadow of death oppress in this world, and not death itself: because the martyrs, or the rest of the saints, even if they are afflicted, and even if they are destined for death, nevertheless live to God, and this death is a shadow to them, and not the reality of death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"Si obliti sumus nomen Dei nostri. Id est, Christum, Et si expandimus manus nostras ad deum alienum. Ad idolum.\n\nNonne Deus requiret ista? ipse enim novit abscondita cordis. Quod cognoscat Deus cogitationes hominum, ipse in Evangelio prodit ad Pharisaeos dicens: Quid cogitatis nequam in cordibus vestris (Luc. v)? Sic et martyres dicunt: Si alicubi excessimus a viis Dei, ipse qui arcana cordis novit, inquirat.\n\nQuoniam propter te mortificamur tota die. In diversis tribulationibus opprimimur propter te, sed sponte praebemus colla caedentibus. AEstimati sumus, ut oves occisionis (Matth. x). Dixeras enim, quod missurus nos esses tamquam oves in medio luporum\n\n(Matth. viii): Nunc autem quia ab his tentationibus elougatus es, et tamquam si in navi dormiens, non nos a tempestate defendis, excitamus te, Domine, confessione supplici deprecantes.","english":"If we have forgotten the name of our God—that is, Christ—and if we have spread out our hands to a strange god—that is, to an idol.\n\nWill not God require these things? For he himself knows the hidden things of the heart. That God knows the thoughts of men, he himself declares in the Gospel, saying to the Pharisees: Why do you think evil in your hearts (Luke 5)? So too the martyrs say: If we have anywhere strayed from the ways of God, let him who knows the secrets of the heart inquire into it.\n\nFor because of you we are put to death all the day long. In various tribulations we are oppressed because of you, but willingly we offer our necks to those who strike us. We have been counted as sheep for the slaughter (Matt 10). For you had said that you would send us as sheep into the midst of wolves (Matt 8). But now, because you have been removed from these temptations, and, as if sleeping in a boat, you do not defend us from the storm, we awaken you, Lord, entreating with suppliant confession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Exsurge, quare obdormis, Domine? exsurge et ne repellas in finem. Ut qui mortuus es pro nobis, et resurrexisti: exciteris in cordibus eorum, qui te mortuum confitentur, et resurrexisse non credunt, ut tandem desinentes nos persequi, non usque in finem aeterrne mortis intereant.\n\nQuare faciem tuam avertis? Avertit enim Deus faciem ad tempus, ut probet electos suos. Oblivisceris inopioe nostroe et tribulationis nostroe. Patimur inopiam, pro nihilo habentes hujus mundi divitias, regnum coeleste desideramus. Tribulamur enim, cum elongatur desiderium nostrum.\n\nQuoniam humiliata est in pulvere anima nostra. Ut ab illis inclinaremur, quos ventus ut pulverem a facie terrae projicit. Conglutinatus est in terra venter noster. Ac si diceret: Caro infirmatur, sed sensus in coelestibus est attentus.\n\nExsurge, Domine, adjuva nos, et redime nos propter nomen tuum. Jam tuum in tribulationibus auxilium mereamur, ut liberemur ab his pressuris: non propter meritum nostrum, sed propter nomen tuum.","english":"Arise, why do you sleep, O Lord? Arise and do not cast us off forever. That you who died for us and rose again may be stirred up in the hearts of those who confess that you died but do not believe that you rose again, so that at last ceasing to persecute us, they may not perish forever in eternal death.\n\nWhy do you turn away your face? For God turns away his face for a time, that he may test his elect. You forget our want and our tribulation. We suffer want, counting the riches of this world as nothing, and we desire the heavenly kingdom. For we are afflicted when our desire is delayed.\n\nFor our soul has been humbled in the dust. That we might be brought low by those whom the wind casts away like dust from the face of the earth. Our belly has been glued to the earth. As if he were saying: The flesh is weak, but the mind is intent on heavenly things.\n\nArise, O Lord, help us, and redeem us for your name's sake. Now may we deserve your aid in tribulations, that we may be freed from these pressures: not because of our merit, but because of your name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"PSALMUS XLIV.\n\nIn finem, pro his qui commutabuntur, filiis Core, ad intellectum, Canticum pro dilecto. Pro quo in Hebraeo ita habet, Lamanasse, al sosannim labne Core mescil sir Jedidoth: quod nos in Latinum vertimus: Victori pro filiis liliorum Core, eruditionis canticum amantissimum. Quod autem ait, pro dilecto, lotus psalmus refertur ad Christum: de quo Pater loquitur iu Evangelio: Hic Filius est meus dilectus in quo mihi complacui (Matth. xvii). Vel psalmus spiritualium nuptiarum continet Sacramentum: id est, conjunctionem Christi cum Ecclesia. Initiatur ergo a voce paterna.\n\nEructavit cor meum verbum bonum. Non de conjunctione corporea, sed de corde protulit aequale sibi Verbum per quod facta sunt omnia: Bonum est enim hoc Verbum: quia quod factum est in eo, vita est (Joan.). Dico·ego opera mea Regi. Loquor ipsi Verbo, regi lilio, et cuncta perficiuntur.","english":"PSALM XLIV.\n\nUnto the end, for those who shall be changed, for the sons of Korah, for understanding, a Canticle for the beloved. In place of this the Hebrew has it thus: Lamanasse, al sosannim labne Core mescil sir Jedidoth: which we have rendered into Latin: To the victor for the sons of the lilies of Korah, a canticle of erudition most beloved. But what he says, for the beloved, the whole psalm is referred to Christ: of whom the Father speaks in the Gospel: This is my beloved Son in whom I am well pleased (Matt. 17). Or the psalm contains the Sacrament of spiritual nuptials: that is, the conjunction of Christ with the Church. It begins therefore from the voice of the Father.\n\nMy heart has uttered a good word. Not from bodily conjunction, but from the heart he brought forth the Word equal to himself through which all things were made: for this Word is good: because what was made in him is life (John). I say my works to the King. I speak to the Word himself, the king of the lily, and all things are accomplished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"Lingua mea calamus scriboe velociter scribentis. Sicut enim quae scribuntur non sunt levia neque facilia, sed utilia atque salubria: sic et Dei eloquium tamquam scribatur, ita perficitur. De velocitate vero, hoc est, quod non tardantur quae dixerit, sed velociter adimplentur, ideo calamus dicit. Et ad quid pertinet calamus? Aut quomodo comparatur calamus Christo? Quia sicut pertinet petra ad Christum, leo, dextra, mons, vel alia his similia: sic pertinet et calamus, scilicet quia mensurator et scriptor est. Unde dixit in Propheta: Surge, et accipe calamum, et metire templum et civitatem (Ezech. xl). Calamus scriboe: Scriba ipse esi Christus. Unde dixit in Evangelio: Omnis scriba doctus in regno coelorum, similis est patrifamilias (Matth. xiii). Velociter scribentis. Quia nullus tam cito scribit, sicut ipse Dominus in cordibus sanctorum scribit. Quid scribit, nisi fidem, spem et charitatem suam, verbum praedicationis tribuit?","english":"My tongue is the pen of a scribe writing swiftly. For just as the things that are written are not slight or easy, but useful and healthful, so also the utterance of God is brought to completion just as it is written. But concerning swiftness—that is, that the things he has spoken are not delayed but are swiftly fulfilled—he therefore says \"pen.\" And to what does \"pen\" pertain? Or how is a pen compared to Christ? Because just as \"rock\" pertains to Christ, \"lion,\" \"right hand,\" \"mountain,\" and other such things: so also \"pen\" pertains, namely because he is the measurer and writer. Hence he said in the Prophet: Arise, and take the pen, and measure the temple and the city (Ezek. 40). The pen of a scribe: the scribe himself is Christ. Hence he said in the Gospel: Every learned scribe in the kingdom of heaven is like a householder (Matt. 13). Writing swiftly. Because no one writes so quickly as the Lord himself writes in the hearts of the saints. What does he write, except faith, hope, and his charity, and bestow the word of preaching?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Speciosus forma proe filiis hominum. Ut non ex aequo, ut alius homo, sed cum homine Dei Filius intelligaiur, et ideo pulchrior dicitur prae aliis filiis hominum. Forma autem de qua loquitur, non magnitudini deputanda est, sed decori. Vel quomodo speciosus, cum Isaias dicit: Vidimus eum non habentem speciem, neque decorem: sed quasi despectum, et humiliatum, et percussum, et flagellatum a Deo (Isa. li)? Propheta Isaias ex persona Judaeorum dicit hoc, quia ilii humanitatem carnis, quasi purum hominem esse crediderunt. Sed hic propheta secundum divinitatem loquitur. Item Isaias propheta praesciebat per Spiritum sanctum illam humanitatem a foris quam viderunt Judaei: sed intrinsecus divinitatem non potuerunt intelligere. Diffusa est gratia in labiis tuis. Cum morbos verbo curas, cum mare quiescere facis, cum silentium ventis indicis, cum febrem discedere jubes, cum Lazarum vocas, et venit: Patrem interpellas, et audit, et non solum audit, sed etiam respondet: et omnia quae loqueris, gratia labiorum tuorum perficiuntur. Diffusio gratiae in Scripturis sanctis gratia Spiritus sancti est, vel Christi, Diffusa est gratia Spiritus sancti in baptismo in specie columbae: cum descendit in capite, venit in barbam: deinde in oraro vestimenti ejus.","english":"Beautiful in form beyond the sons of men. So that he is understood not as an equal, not as another man, but as the Son of God with man, and therefore he is called fairer beyond the other sons of men. But the form of which he speaks is not to be assigned to size, but to beauty. Or how is he beautiful, when Isaiah says: We saw him having neither form nor comeliness, but as one despised and humbled and struck and scourged by God (Isa. 53)? The prophet Isaiah says this in the person of the Jews, because they believed the humanity of the flesh to be, as it were, a mere man. But this prophet speaks according to the divinity. Likewise the prophet Isaiah foreknew through the Holy Spirit that humanity from without which the Jews saw, but within they could not understand the divinity. Grace is poured out on your lips. When you cure diseases by your word, when you make the sea calm, when you command silence to the winds, when you order the fever to depart, when you call Lazarus and he comes; you entreat the Father, and he hears, and not only hears but also answers: and all things that you speak are accomplished by the grace of your lips. The pouring out of grace in the Holy Scriptures is the grace of the Holy Spirit, or of Christ. The grace of the Holy Spirit is poured out in baptism in the form of a dove: when it descended on the head, it came to the beard, then to the hem of his garment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Caput nostrum, Christus est; barba, sancti Apostoli; ora vestimenti ejus, sancti praedicatores: sicut ait propheta: Sicut unguentum in capite, quod descendit in barbam Aaron, et quod descendit in oram vestimenti ejus (Psal. cxxxii). Gratia in labiis tuis: quia lex per Moysen data est, gratia et veritas per Jesum Christum freta est (Joan. i). Propterea benedixit te Deus in oeternum. Ob hanc gratiam. Nam cum semper Christus Dominus in Patre fuerit benedictus, in assumpta benedicitur carne: cum descendente Spiritu sancto super eum in baptismo, dicit Pater: Hic est Filius meus dilectus, in quo mihi complacui (Matth. iii). Vel benedixit Pater Deus Filium suum, et Christus suam Ecclesiam.\n\nAccingere gladio tuo super femur tuum potentissime. Gladium circa femur. Per gladium, verbum: per femur, incarnatio. Accingit homo gladium ad pugnandum. Sed, accingere gladium, potentissime. Ac si dicat propheta: Tu, Christe, indue carnem: pugna contra diabolum, et libera genus humanum de inferno. Accingere gladio, verbo praedicationis, qui divisit filium a patre: filiam a matre, nurum a socru: circa femur tuum, super carnem assumptam. Potentissime, non segniter, neque leviter, sed viriliter.","english":"Our head is Christ; the beard, the holy Apostles; the hem of his garment, the holy preachers: as the prophet says: Like ointment on the head, which ran down upon the beard of Aaron, and which ran down upon the hem of his garment (Ps. 132). Grace is in your lips: because the law was given through Moses, grace and truth were brought forth through Jesus Christ (John 1). Therefore God has blessed you forever. For the sake of this grace. For although Christ the Lord was always blessed in the Father, he is blessed in the flesh he assumed: when the Holy Spirit descended upon him at his baptism, the Father said: This is my beloved Son, in whom I am well pleased (Matt. 3). Or God the Father blessed his Son, and Christ blessed his Church.\n\nGird your sword upon your thigh, O most mighty one. The sword about the thigh. By the sword, the word; by the thigh, the incarnation. A man girds on a sword for battle. But, gird your sword, O most mighty one. As if the prophet were saying: You, O Christ, put on flesh: fight against the devil, and free the human race from hell. Gird your sword, the word of preaching, which divided son from father, daughter from mother, daughter-in-law from mother-in-law: about your thigh, upon the flesh you assumed. Most mighty, not sluggishly, nor lightly, but manfully.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Specie tua et pulchritudine tua. Sanctitate atque justitia: vel ad divinitatem perlinet. Intende prospere, procede et regna. Si tibi intendis, semper tibi prospera erunt. Procede: id est, de coelo veni. Et regna: quia regnum diaboli antea erat. Unde dicimus in Oratione Dominica: Veniat regnum tuum in nobis, et discedat regnum diaboli (Luc. xi). Intende prospere: vide feliciter. Procede, de thalamo uteri virginalis: et regna, oppresso mortis imperio.\n\nPropter veritatem, et mansuetudinem, et justitiam. Veritas, ipse Christus: quia ipse est veritas. Unde de illa muliere dixit ad Judaeos: Qui sine peccato est vestrum, prior in illam lapidem mittat (Joan. viii). Mansuetudo, quando dixit: Nec ego te condemnabo. Justitia, quando dixit: Vade, mulier, et amplius noli peccare. Propter veritatem: qua illa quae per prophetas promiseras, adimplesti. Et mansuetudinem: quia sicut ovis pro vita populi immolaris. Et justitiam: cum non potestate, sed humilitate eripuisti hominem. Et deducet te mirabiliter dextera tua. Potentia, sive virtus. Vel potestas deducet te, scilicet te, in coelum.","english":"In your beauty and your comeliness. In holiness and righteousness: or it pertains to the divinity. Give heed, prosper, proceed and reign. If you give heed to yourself, prosperity will always be yours. Proceed: that is, come from heaven. And reign: because the kingdom of the devil existed beforehand. Whence we say in the Lord's Prayer: May your kingdom come in us, and may the kingdom of the devil depart (Luke 11). Give heed, prosper: see happily. Proceed, from the bridal chamber of the virginal womb: and reign, with the empire of death oppressed.\n\nFor the sake of truth, and gentleness, and righteousness. The truth is Christ himself: because he himself is the truth. Whence concerning that woman he said to the Jews: Let him who is without sin among you be the first to cast a stone at her (John 8). Gentleness, when he said: Neither do I condemn you. Righteousness, when he said: Go, woman, and sin no more. For the sake of truth: by which you have fulfilled those things which you had promised through the prophets. And gentleness: because like a sheep you are sacrificed for the life of the people. And righteousness: when not by power, but by humility you delivered man. And your right hand shall lead you wonderfully. Power, or virtue. Or the power shall lead you, namely you, into heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Sagittoe tuoe acutoe. Praedicationes, corda hominum transfigentes. Acutoe, quia usque ad interiora cordis penetrant. Populi sub te cadent in corda inimicorum regis. A compunctione praedicationis, in corda corruunt ut non superbiant, sed humiliter credant. Qui fuerant non credendo inimici regis, fiant credendo amici. Quia qui Christi inimici erant, postea amici effecti sunt.\n\nSedes tua, Deus, in soeculum soeculi. Non temporalis, sed aeterna. Vel sedes Dei, sancta Ecclesia est, aut anima: quia anima justi est sedes sapientiae· Virga directionis, virga regni tui. Per virgam, correptio disciplinae: quia per ipsam regulam veritatis, corda illorum diriguntur quae tortuosa erant.\n\nDilexisti justitiam, et odisti iniquitatem. Id est, mandata Dei Patris implevisti. Et odisti iniquitatem, non quod odium cadat in Deum: sed odire Deus dicitur, id est, repudiare. Iniquitas ipse diabolus intelligitur. Vel virga, disciplina coelestis accipitur: per quam iniquam tortuositatem nostram quam odivit, ad suam direxit justitiam. Propterea unxit te Deus tuus. Deum, inquit Apostolus, et Christum: Deus illum fecit (Hebr. i). Oleo loetitioe proe consortibus tuis.","english":"Your arrows are sharp. Proclamations, transforming the hearts of men. Sharp, because they penetrate even to the inner parts of the heart. The peoples shall fall under you in the hearts of the king's enemies. By the compunction of preaching, they fall into hearts so that they may not be proud, but may believe humbly. Those who had been enemies of the king by not believing are made friends by believing. For those who were enemies of Christ afterward became friends.\n\nYour seat, O God, is for ever and ever. Not temporal, but eternal. Or the seat of God is the holy Church, or the soul: because the soul of the just man is the seat of wisdom. The rod of direction, the rod of your kingdom. By the rod is meant the correction of discipline: because by that very rule of truth, the hearts of those who were crooked are directed.\n\nYou have loved justice, and hated iniquity. That is, you have fulfilled the commandments of God the Father. And you have hated iniquity, not that hatred falls upon God: but God is said to hate, that is, to reject. Iniquity is understood as the devil himself. Or the rod is taken as heavenly discipline: through which he directed our crooked iniquity, which he hated, to his own justice. Therefore God, your God, has anointed you. God, says the Apostle, and Christ: God made him (Hebr. i). With the oil of gladness above your companions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Alii reges qui typum illius praetulerunt, et regnando consortes dicti sunt, oleo corruptibili sunt inuncti: hic vero Filius Dei a Deo Patre, oleo exsultationis: hoc est, resurrectionis, ascensionis, dominationisque est delibutus: quia Christus natura unctus, nos per gratiam: quia in illo pleniter fuit divinitas, nam in sanctis per partes datur.\n\nMyrrha et gutta et casia a vestimentis tuis. Myrrha pro sepultura ponitur: gutta, contra venena accipitur. In casia homo, qui saepe arbor dicitur, demonstratur. Ergo defluxerunt haec a vestimentis ejus: id est, ab assumpta carne, qua velut vestimentum se divinitas circumdedit. Stillavit odor myrrhae, cum est traditus sepulturae. Fluxit gutta, cum, compresso serpentis veneno, tartarea restinxit incendia. Prodivit et casia: cura in eo homine per quem evicit inferos, ascendit in coelos. A domibus eburneis, ex quibus delectaverunt te filioe regum in honore tuo. Domus eburneas, propter magnitudinem elephantorum, domus amplas accipimus: ampla est enim via quae ducit ad perditionem (Matth. vii). Sed ebur, nisi radatur limis, dividatur serris, ac subulis perforetur, obscurum et horribile est: sic et apostoli erant antequam vocarentur et inhabitarentur. Sed postquam vocati sunt, serris secti, ungulis rasi, scalpellis scalpti. flammis igniti: ac diversis Suppliciis elimati, facti sunt domus Dei: in qua ipse Christus dignaretur inhabitare.","english":"Other kings who bore his type and were called his consorts in reigning were anointed with corruptible oil; but this one, the Son of God, was anointed by God the Father with the oil of exultation—that is, of resurrection, ascension, and dominion—because Christ was anointed by nature, we by grace; for in him the Godhead was fully present, whereas in the saints it is given in part.\n\nMyrrh and drop and cassia from your garments. Myrrh is set for burial; the drop is taken against poisons. In cassia is shown the man, who is often called a tree. So these flowed down from his garments—that is, from the flesh he assumed, with which the Godhead clothed itself as with a garment. The odor of myrrh dripped when he was given over to burial. The drop flowed when, having crushed the serpent's venom, he quenched the fires of hell. Cassia also came forth: the care in that man through whom he conquered the underworld and ascended into the heavens. From ivory houses, from which the daughters of kings delighted you in your honor. By ivory houses, on account of the size of elephants, we understand spacious houses; for broad is the way that leads to destruction (Matthew 7). But ivory, unless it is scraped with files, split with saws, and pierced with awls, is dark and hideous; so too were the apostles before they were called and indwelt. But after they were called, cut with saws, scraped with nails, carved with chisels, fired with flames, and smoothed by various tortures, they were made houses of God, in which Christ himself deigned to dwell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Horum exempla sequentes martyres, effecti sunt suorum corporum reges, istorum regum sunt filiae, animae sanctae: quae Christum delectatae sunt, honorando nomen majestatis ejus, et praeconando misericordiam ejus. A domibus eburneis: de quibus laetificaverunt te. Multi per errorem pro a domibus, graves, dicunt: quia apud Graecos verbum utrumque significat.\n\nAstitit regina a dextris tuis. Quia nihil in regno tuo. sinistrum. In vestitu deaurato. Spiritualis credulitatis ornamento. Circumdata varietate. Gentium ac populorum. Ipsi nunc Ecclesiae propheta loquitur. Re– gina, Ecclesia est. Unde dicit in Cantico canticorum: Quae est ista quae ascendit dealbata, innixa super fratruelem suum? Regina dicitur: quia regit sua vitia et peccata. A dextris tuis. Ut illud: Statuet quidem oves a dextris suis, quando dicturus erit: Venite, benedicti Patris mei, percipite regnum quod pro vobis paratum est ab origine mundi (Matth. xxv). In vestitu: id est, non nuda, sed vestita sensu spirituali. Circumamicta varietate. De septuaginta et duabus linguis: id est, de diversitate gentium vel gratiarum actione.","english":"Following their example, the martyrs have been made kings over their own bodies; the daughters of these kings are holy souls, who have delighted in Christ by honoring the name of his majesty and proclaiming his mercy. From ivory houses: from these they have gladdened you. Many, through error, say \"from houses\" instead of \"heavy things,\" because among the Greeks the word signifies both.\n\nThe queen has stood at your right hand. Because nothing in your kingdom is on the left. In gilded clothing. With the ornament of spiritual faith. Surrounded with variety. Of nations and peoples. Now the prophet himself speaks to the Church. The queen is the Church. Whence it says in the Song of Songs: Who is this that ascends whitened, leaning upon her brother? She is called queen because she rules her vices and sins. At your right hand. As that saying: He will indeed set the sheep at his right hand, when he will say: Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world (Matt. 25). In clothing: that is, not naked, but clothed with spiritual understanding. Wrapped around with variety. From the seventy-two languages: that is, from the diversity of nations or the giving of thanks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"Audi, filia, et vide. Crede ut munderis. Filia, quia ab eo renata. Sponsa, quia ipsi es sociata. Vel Christus vocat Ecclesiam suam per fidem filiam. Filiam dicit: ut casta sit mente et corpore. Et inclina au– rem tuam. Humiliter ac sapienter ausculta vel desidera. Et audi, aure cordis, ut illud, Qui habet aures audiendi, audiat (Luc. viii). Et vide: hoc est, oculis cordis, unde Deus videtur, ut ait: Beati mundo corde, quoniam ipsi Deum videbunt (Marc. v). Et obliviscere populum tuum, etc. Consortia daemoniorum, vel vitia, et peccata, et domum patris tui diaboli, qui te prius genuerat: quia totus mundus in maligno positus erat (I Joan. v): ideo, inclina aurem tuam.\n\nQuoniam concupivit rex decorem tuum. Christus Jesus a quo regeris, (??)quia nigra eras in domo patris: nunc autem abscondis post baptismum, vel vitiis abluta, vel gratia fidei candida. Quia ipse est Domi– nus, A quo redempta es. Deus tuus. Quem nunc, relictis simulacris, excolis et adoras. Quomodo dicit speciem et pulchritudinem tuam: cum non pulchra, nec speciosa, quam antea fetida, deformis erat Ecclesia? Sed postea pulchra et speciosa per lavacrum baptismi: quia justus pro impiis mortuus est, id est, Christus: mundans eam per lavacrum sanguinis sui, ut ait Apostolus: Non habentem maculam aut rugam(??)(Ephes. v). Et adorabunt eum filioe Tyri. Tyrus, interpretatur, angustia. Filioe Tyri, filiae angustiae.","english":"Hear, daughter, and see. Believe, so that you may be cleansed. Daughter, because you have been reborn from him. Bride, because you have been joined to him. Or Christ calls his Church a daughter through faith. He calls her daughter, so that she may be chaste in mind and body. And incline your ear. Listen humbly and wisely, or desire. And hear with the ear of the heart, as that saying, He who has ears to hear, let him hear (Luke 8). And see: that is, with the eyes of the heart, by which God is seen, as it says: Blessed are the pure in heart, for they shall see God (Matt 5). And forget your people, etc. The fellowships of demons, or vices, and sins, and the house of your father the devil, who had begotten you before: because the whole world was placed in the evil one (1 John 5): therefore, incline your ear.\n\nBecause the king has desired your beauty. Christ Jesus, by whom you are ruled, because you were black in your father's house: but now you hide after baptism, either washed from vices, or white by the grace of faith. Because he himself is the Lord, by whom you have been redeemed. Your God. Whom now, having left behind idols, you cultivate and adore. How does he speak of your appearance and beauty, when the Church was not beautiful nor comely, but before was foul and deformed? But afterward beautiful and comely through the washing of baptism: because the just one died for the ungodly, that is, Christ: cleansing her through the washing of his blood, as the Apostle says: Not having spot or wrinkle (Eph 5). And the daughters of Tyre shall adore him. Tyre is interpreted as distress. The daughters of Tyre, the daughters of distress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Ipsi adorant Christum, qui sunt in angustia. Vel animae credentes ex gentibus. In muneribus vultum tuum deprecabuntur divites plebis. Istae recondentes thesauros suos, de corde te mundo requirunt: quia ubi sunt thesauri eorum, ibi erit et cor eorum (Matt. vi). Fecerunt hoc Magi, qui cum thure, et myrrha, et auro venerunt: quia non tantum verbis, sed etiam muneribus adoraverunt Christum.\n\nOmnis gloria ejus filioe regis, animae fidelis, ab intus, in fimbriis aureis circumamicta varietatibus. Superius diximus, varietate gentium: hic, gratiarum Omnis gloria ejus filioe regis ab intus: id est, seniores Ecclesiae, vel reges et potentes: qui habent modo spem, fidem et charitatem: ipsi obtulerunt ad intus: hoc est in conscientia Ecclesiae. In fimbriis aureis circumamicta varietate. Non solum littera, sed etiam sensu spirituali, illi qui intrant, obtulerunt, vel varietate virtutum repleti sunt.","english":"They themselves adore Christ, who are in distress. Or the souls of the faithful from among the Gentiles. In gifts the rich of the people will entreat your face. These, hiding their treasures, seek you with a pure heart: because where their treasures are, there will their heart be also (Matt. 6). The Magi did this, who came with frankincense, myrrh, and gold: because they adored Christ not only with words but also with gifts.\n\nAll her glory, of the daughter of the king, of the faithful soul, is from within, clothed about in golden fringes with varied colors. Above we said, with the variety of the Gentiles: here, with the variety of graces. All her glory, of the daughter of the king, is from within: that is, the elders of the Church, or kings and the powerful: who have now hope, faith, and charity: they offered from within: that is, in the conscience of the Church. In golden fringes clothed about with variety. Not only in the letter, but also in the spiritual sense, those who enter offered, or are filled with the variety of virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Adducentur regi virgines post eam, proximoe ejus. Per unam Ecclesiam, apostolica institutione fundatam, multi convertuntur ad Christum. Afferentur tibi in loetitia et exsultatione. Non in tristitia peccati, neque in lacrymis poenitentiae: sed in laetitia virtutum et exsultatione gratiarum. Adducentur in templum regis. Vidit enim Joannes Jerusalem civitatem sanctam descendentem de coelo, habentem claritatem Dei: sed templum in ea non vidit (Apoc. xxi): Dominus, inquit, est templum ejus. Inducentur ergo in hoc templum virgines istae: hoc est, animae sanctorum: ut conformes efficiantur corpori gloriae ejus.\n\nPro patribus tuis nati sunt tibi filii. Fuerunt, O Ecclesia, apostoli patres tui: quia ipsi te genuerunt. Nunc autem quia illi recesserunt a mundo, habes pro his episcopos filios, qui a te creati sunt. Sunt enim et hi patres tui: quia ab ipsis regeris. Constitues eos principes super omnem terram. Constituit Christus sanctos suos super omnes populos. In nomine enim Dei dilatatum est Evangelium in omnibus finibus mundi: in quibus principes Ecclesiae, id est, episcopi, constituti sunt.","english":"The virgins will be brought to the king after her, her neighbors. Through the one Church, founded by apostolic institution, many are converted to Christ. They will be brought to you in gladness and exultation. Not in the sorrow of sin, nor in the tears of penitence, but in the joy of virtues and the exultation of graces. They will be brought into the temple of the king. For John saw Jerusalem, the holy city, coming down from heaven, having the glory of God, but he did not see a temple in it (Rev. 21): The Lord, he says, is its temple. Therefore these virgins will be led into this temple, that is, the souls of the saints, so that they may be made conformable to the body of his glory.\n\nInstead of your fathers, sons have been born to you. O Church, the apostles were your fathers, because they themselves begot you. But now, since they have departed from the world, you have in their place bishops as sons, who have been created by you. For these too are your fathers, because you are ruled by them. You will establish them as princes over all the earth. Christ established his saints over all peoples. For in the name of God the Gospel has been spread abroad in all the ends of the world, in which the princes of the Church, that is, the bishops, have been established.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Memores erunt nominis tui, In omni generatione et generatione. Ideo memores erunt: quia numquam obliviscuntur, sed semper te praedicabunt, sive aedificabunt in generationibus sanctorum.\n\nPropterea populi confitebuntur tibi in oeternum, et in soeculum soeculi. Ob eorum praedicationem semper tibi delicta populi confitentur: tuam gloriam enarrabunt, tuam laudem annuntiabunt.\n\nPSALMUS XLV.\n\nIn finem, pro filiis Core pro arcanis, Psalmus. Pro arcanis: id est pro occultis de vocatione gentium et de reprobatione Judaeorum. Psalmus docet nos spem nostram in illum debere ponere, qui solus potest de tribulatione liberare.\n\nDeus noster refugium et virtus: adjutor in tribulationibus quoe invenerunt nos nimis. Plenus est enim mundus aerumnis atque pressuris: ideoque quia sunt alia adjutoria regum, virtutes potentium, refugia civitatum: nostra munitio Christus est, qui nos ab his potenter eripere potest.","english":"They will be mindful of your name, in every generation and generation. Therefore they will be mindful: because they never forget, but always proclaim you, or build in the generations of the saints.\n\nTherefore the peoples will confess to you forever, and unto the age of ages. Because of their preaching, the peoples always confess their sins to you: they will tell of your glory, they will announce your praise.\n\nPSALM 45.\n\nUnto the end, for the sons of Korah, for hidden things, a Psalm. For hidden things: that is, for the secrets concerning the calling of the Gentiles and the rejection of the Jews. The Psalm teaches us that we ought to place our hope in him who alone can deliver from tribulation.\n\nOur God is a refuge and strength: a helper in the tribulations that have come upon us exceedingly. For the world is full of hardships and pressures: and therefore, since there are other helps—the aids of kings, the powers of the mighty, the refuges of cities—our stronghold is Christ, who can powerfully snatch us from these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"Propterea non timebimus: Quia in ipso credulitatem [Mart. vitiose crudelitatem] habemus. Dum turbabitur terra. Generatio Judaeorum, qui terrena sapiunt. Et transferentur montes in cor maris. Praedicationes apostolicae in corda gentilium hujus mundi, sicut in Evangelio: Si habueritis, inquit, fidem sicut granum sinapis, dicetis huic monti: Transi, et faciet (Matt. xvii). In corde maris; id est, in gentilitate.\n\nSonuerunt et turbatoe sunt aquoe eorum. Aquoe, populi: motus, daemones intelliguntur. Qui nunc turbati sonum dederunt: cum eversoribus simulacrorum, vel restituerunt, vel mortem parare voluerunt. Conturbati sunt montes in fortitudine ejus. Excelsiores saeculi potestates.\n\nFluminis impetus loetificat civitatem Dei. Post eversos cultus daemoniorum, ablutio baptismi, vel irrigatio Spiritus sancti laetificat animam civitatem Dei, sive Ecclesiam, quae est civitas Dei, quae super montem posita, non absconditur (Matt. v). Sanctificavit tabernaculum suum Altissimus. Congregationem fide– lium, iu qua per fidem habitat.","english":"Therefore we shall not fear: because we have faith in him. When the earth is troubled. The generation of the Jews, who savor earthly things. And the mountains shall be moved into the heart of the sea. The apostolic preachings into the hearts of the Gentiles of this world, as in the Gospel: If you have, he says, faith like a grain of mustard seed, you shall say to this mountain: Pass over, and it shall do so (Matt. 17). Into the heart of the sea; that is, into the Gentile world.\n\nTheir waters sounded and were troubled. Waters are peoples; the movements are understood as demons. Which now, being troubled, gave forth a sound: when together with the destroyers of idols, they either restored them or wished to prepare death. The mountains were troubled in his strength. The higher powers of the age.\n\nThe rush of the river gladdens the city of God. After the overthrow of the worship of demons, the washing of baptism, or the irrigation of the Holy Spirit, gladdens the soul, the city of God, or the Church, which is the city of God, which, set upon a mountain, is not hidden (Matt. 5). The Most High has sanctified his tabernacle. The congregation of the faithful, in which he dwells through faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":348,"ref":"p348","source":"Deus in medio ejus non commovebitur. Sed firmatur, ut ait: Ne timeas, Maria (Luc. i): vel Ecclesia in tribulatione. Adjuvabit eam Deus mane diluculo. Inspectione sancta, qua mundum promerebitur cor. Beati enim mundo corde: quoniam ipsi Deum videbunt (Matt. v).\n\nConturbatoe sunt gentes. Vitiorum ac criminum. Et inclinata sunt regna. Potestates daemoniorum, sub potestate Christi. Dederunt vocem suam. In praedicationibus. Mota est terra. Obstupuerunt gentes in incredulitate sua: hoc est, gentilitas de infidelitate ad fidem Christi.\n\nDominus virtutum nobiscum. Per assumptionem carnis, particeps factus est pro nobis. Ideo et Emmanuel, hoc est, nobiscum Deus. Dominus virtutum, angelorum et hominum. Susceptor noster Deus Jacob. Ipse virtutum Dominus, qui vicit diabolum. Ipse susceptor noster, ut nos in aeternum conservet. Adjutor, Deus Jacob. Per Jacob, supplantatio vitiorum.","english":"God is in the midst of her, she shall not be moved. But she is strengthened, as it is said: Fear not, Mary (Luke 1); or the Church in tribulation. God shall help her at the break of dawn. By the holy inspection by which the heart shall merit the world. For blessed are the clean of heart: for they shall see God (Matt. 5).\n\nThe nations are troubled. By vices and crimes. And the kingdoms are bowed down. The powers of demons, under the power of Christ. They have given forth their voice. In preachings. The earth is moved. The nations were astonished in their unbelief: that is, the Gentile world, from infidelity to the faith of Christ.\n\nThe Lord of hosts is with us. By the assumption of the flesh, he was made a partaker for us. Therefore also Emmanuel, that is, God with us. The Lord of hosts, of angels and of men. Our protector, the God of Jacob. He himself is the Lord of hosts, who conquered the devil. He himself is our protector, that he may preserve us forever. Our helper, the God of Jacob. Through Jacob, the supplanting of vices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Venite et videte opera Domini. Christus vocat suam Ecclesiam ad fidem, vel ad credulitatem. Videte, id est, intelligite: opera Domini, virtutes Domini. Vel, opera Domini: quia, juxta Danielem, lapis excisus de monte sine manibus, comminutis regnis mundi, occupavit latitudinem omnis terrae (Dan. ii). Quoe posuit prodigia super terram. Multa enim signa, vel ante adventum corporeum, vel post illum ostendit in populis. Auferens bella usque ad fines terroe. Omnia bella in adventu Domini quievisse, multorum narrant historiae. Sed et nunc in Ecclesia sua quotidie bella coercet, ut non saeviant, vel haeretici, vel Judaei. Vel auferens, tollens, bella: hoc est, pugnam, quia semper est pugna viliorum et peccatorum. Usque ad fines terroe, usque ad finem saeculorum. Dominus aufert a nobis istam pugnam: nam per nos non possumus.\n\nArcum conteret. Occultas malorum insidias. Et confringet arma. Praesentes pugnas. Et scuta comburet igni. Insanas diabolicae protectionis phantasias, quae omnia illo igni spirituali consumit: de quo ait: Ignem veni mittere in terram: hoc est, in Ecclesiam (Luc. xii).","english":"Come and see the works of the Lord. Christ calls His Church to faith, or to belief. See, that is, understand: the works of the Lord, the powers of the Lord. Or, the works of the Lord: because, according to Daniel, the stone cut from the mountain without hands, when the kingdoms of the world were crushed, filled the breadth of the whole earth (Dan. 2). Which He set as wonders upon the earth. For He showed many signs among the peoples, either before His bodily advent or after it. Taking away wars even to the ends of the earth. The histories of many tell that all wars ceased at the Lord's advent. But even now in His Church He daily restrains wars, so that neither heretics nor Jews may rage. Or taking away, removing, wars: that is, the battle, because there is always a battle of vices and sins. Even to the ends of the earth, even to the end of the ages. The Lord takes away from us that battle: for by ourselves we cannot.\n\nHe shall break the bow. The hidden snares of evils. And He shall shatter weapons. Present battles. And He shall burn shields with fire. The insane phantasms of diabolical protection, all of which He consumes with that spiritual fire: of which He says: I came to cast fire upon the earth: that is, into the Church (Luke 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"Vacate et videte quoniam ego sum Dominus. Ego feci, et non feram: ego creavi, et ego sustineam: redimam vos et dimittam peccata vestra, ait Dominus (Isai. xlvi). Vacale ergo ut me cognoscatis, et non in aliud conturbemini. Exaltabor in gentibus. Quae fuerint ad credulitatem conversae. Exaltabor in terra. Si ex Judaeorum gente ad me reversi fuerunt: quos non terrena sapere manifestum est.\n\nDominus virtutum nobiscum: susceptor noster Deus, Jacob. Semper enim cum credentibus dignanter inhabitat: sicut apostolis post resurrectionem polliceri dignatus est, dicens: Ecce ego vobi(??)cum sum omnibus diebus usque ad consummationem saeculi (Matth. ult.).\n\nPSALMUS XLVI.\n\nIn finem, pro filiis Core, Psalmus. Filii Core, filii calvi. Vox deridentis est. Hoc de iliis quadraginta duobus pueris dicit, qui Elisaeum deriserunt, et dixerunt: Ascende, calve; ascende, calve, et maledixit eos in nomine Domini (IV Reg. ii). Et egressi duo ursi, comederunt eos. Elisaeus figuram Christi tenet, illi pueri figuram Judaeorum, qui dixerunt: Ave, rex Judaeorum. Unde Paulus dicit: Nolite pueri effici sensibus, sed malitia parvuli estote (I Cor. xiv). Venit medicus sanare aegrotos, sed aegroti occiderunt medicum. Ursi proprie daemones intelligunlur, quia devoraverunt corda illorum. Psalmus vocem continet apostolicam, admonentem, ut in ipso solo laetemur, cujus sumus sanguine liberati.","english":"Be still and see that I am the Lord. I have made, and I will not bear? I have created, and I will sustain: I will redeem you and forgive your sins, says the Lord (Isaiah 46). Be still, therefore, that you may know me, and be not troubled about anything else. I will be exalted among the nations—those who have been converted to faith. I will be exalted in the earth—if some from the Jewish people have returned to me, who are manifestly not minded to savor earthly things.\n\nThe Lord of hosts is with us: our protector is the God of Jacob. For he always dwells graciously with believers, as he deigned to promise the apostles after the resurrection, saying: Behold, I am with you all days even to the consummation of the age (Matthew, last chapter).\n\nPSALM 46.\n\nUnto the end, for the sons of Korah, a psalm. The sons of Korah, the sons of the bald one. It is the voice of one mocking. This is said concerning those forty-two boys who mocked Elisha and said: Go up, bald one; go up, bald one—and he cursed them in the name of the Lord (4 Kings 2). And two bears came out and devoured them. Elisha holds the figure of Christ; those boys, the figure of the Jews, who said: Hail, king of the Jews. Whence Paul says: Be not children in understanding, but in malice be little ones (1 Corinthians 14). The physician came to heal the sick, but the sick killed the physician. By \"bears\" are properly understood demons, because they devoured their hearts. The psalm contains the apostolic voice, admonishing us to rejoice in him alone, by whose blood we have been set free.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Omnes gentes, plaudite manibus. Spiritus sanctus per prophetam vocat ad fidem omnes gentes venire. Omnes gentes: id est, totus mundus simul, plaudite manibus. Plaudere, laudare. Plausus namque laus dicitur. Gaudete in bonis operibus. Jubilate Deo in voce exsultationis. Voce sublimi Dominum confitemini in ipso corde, et omni membrorum officio exsultate. Propter magnitudinem laetitiae dicit. Vox exsultationis est: quod nec verbis, nec litteris, nec syllabis potest homo comprehendere, quantum Deum laudare debeat.\n\nQuoniam Deus excelsus terribilis. Ille qui quondam irritabatur a Judaeis, obtentis gentibus, excelsus coelos ascendens, terribilis factus est, residens ad dexteram Patris. Et rex magnus super omnem terram. Non solum super Judaeorum gentem, sed super omnes nationes terrae. Vel, super omnem terram, id est, super omnem Ecclesiam, quia Ecclesia terra dicitur: Christus super eam, quia data est ei potestas in terra et in coelo. Vel de quo nunc apostoli dicunt:","english":"All you nations, clap your hands. The Holy Spirit through the prophet calls all nations to come to the faith. All you nations: that is, the whole world together, clap your hands. To clap is to praise. For clapping is called praise. Rejoice in good works. Shout to God with a voice of exultation. Confess the Lord with a lofty voice in the heart itself, and exult with every office of the members. He says this because of the greatness of the joy. It is a voice of exultation: that a man cannot comprehend by words, nor letters, nor syllables, how greatly he ought to praise God.\n\nFor God is most high, terrible. He who once was provoked by the Jews, when the nations were obtained, ascending on high to the heavens, has become terrible, sitting at the right hand of the Father. And a great king over all the earth. Not only over the people of the Jews, but over all the nations of the earth. Or, over all the earth, that is, over all the Church, because the Church is called earth: Christ is over it, because power has been given to him on earth and in heaven. Or concerning whom the apostles now say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Subjecit populos nobis et gentes sub pedibus nostris. Elegit nobis haereditatem suam. Subjectas sibi a Christo gentes et populos dicunt: quorum malitia conculcata, dignos in haereditatem Christi fecerunt. Vel haereditas Christi, sancta Ecclesia est. Unde dixit in alio loco: Dominus pars haeredi tatis meae (Psal. xv). Et nos sua, et ille nostra: secundum illud: Portio mea Dominus (Psal. cxviii). Speciem Jacob quam dilexit. De pulchritudine enim Jacob elegit apostolos, qui ab ejus stirpe descendentes, haec dicunt. Quod autem eum diligat, audi prophetam: Jacob dilexi, Esau autem odio habui (Malach. i).\n\nAscendit Deus in jubilo. Claruit enim ascensio ejus, in qua multitudo angelorum cum magna jubilatione dicebat: Tollite portas, principes, vestras (Psal. xxiii): jam redit victor ex praeliis. Et Dominus in voce tuboe. In qua duo angeli tamquam tuba, illo ascendente, apostolis clamavernnt: Hic Jesus, qui receptus est a vobis, sic veniet quemadmodum vidistis eum euntem in Coelum (Act. i). Vel post victoriam, qua vicit diabolum, sic ascendit. Unde dicit in alio psalmo: Tollite portas, principes, vestras, et elevamini, portae aeternales, et introibit Rex gloriae (Psal. xxiii). Vel sicut legimus in ActibUs apostolorum, quando ascendit de monte Oliveti: Viri Galilaei, quid statis aspicientes in coelum?","english":"He subjected the peoples to us and the nations under our feet. He chose for us his inheritance. They say that the nations and peoples were subjected to themselves by Christ: whose malice having been trampled down, they made them worthy of the inheritance of Christ. Or the inheritance of Christ is the holy Church. Whence he said in another place: The Lord is the portion of my inheritance (Ps. 15). And we are his, and he is ours: according to that: The Lord is my portion (Ps. 118). The beauty of Jacob which he loved. For from the beauty of Jacob he chose the apostles, who, descending from his stock, say these things. But that he loves him, hear the prophet: Jacob I loved, but Esau I hated (Mal. 1).\n\nGod has ascended in jubilation. For his ascension shone forth, in which the multitude of angels with great jubilation said: Lift up your gates, you princes (Ps. 23): now the victor returns from battles. And the Lord in the voice of the trumpet. In which two angels, as if a trumpet, as he ascended, cried out to the apostles: This Jesus, who has been received from you, will come just as you have seen him going into Heaven (Acts 1). Or after the victory by which he conquered the devil, thus he ascended. Whence he says in another psalm: Lift up your gates, you princes, and be lifted up, you eternal gates, and the King of glory will enter in (Ps. 23). Or as we read in the Acts of the apostles, when he ascended from the Mount of Olives: Men of Galilee, why do you stand looking into heaven?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Hic Jesus qui assumptus est a vobis in coelum: sic veniet quemadmodum vidistis eum euntem in coelum (Act. i).\n\nPsallite Deo nostro, psallite, psallite regi nostro, psallite. Qui, oppresso mortis dominatu, carnem cum qua jacuit in tumulo, evexit ad coelum.\n\nQuoniam rex omnis terroe Deus. Quia jam non solum in Judaea et Jerusalem notus, sed in omni terra fidei lumine declaratus. Psallite sapienter. Ut quae canitis per litteram, inteligatis spiritualiter dicta.\n\nRegnabit Dominus super omnes gentes. Quas in haereditatem accepit a Patre. Unde et in alio psalmo dicit: Dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae (Psal. ii). Vel, excelsus Dominus super omnes gentes et super coelos gloria ejus (Psal. cxii). Deus sedet super sedem sanctam suam. Ad dexteram Patris. Vel angeli pro innocentia eorum dicuntur sedes, quia non peccaverunt. Inde dixit: Coelum mihi sedes est(Isai. lxvi). Deus sedet super sedem sanciam suam: hoc est, in Ecclesia. Unde dictum est: Anima justi, sedes est sapientiae (Sap. vii).","english":"This Jesus who has been taken up from you into heaven will come in the same way as you have seen him going into heaven (Acts 1).\n\nSing to our God, sing, sing to our king, sing. He, having crushed the dominion of death, raised to heaven the flesh with which he lay in the tomb.\n\nFor God is king of all the earth. Because now he is made known not only in Judea and Jerusalem, but in all the earth by the light of faith. Sing wisely. That you may understand spiritually as spoken the things you sing according to the letter.\n\nThe Lord will reign over all the nations. Which he received as an inheritance from the Father. Whence he also says in another psalm: I will give you the nations as your inheritance, and the ends of the earth as your possession (Psalm 2). Or, the Lord is high above all nations, and his glory above the heavens (Psalm 112). God sits upon his holy seat. At the right hand of the Father. Or the angels are called seats because of their innocence, because they did not sin. Hence he said: Heaven is my seat (Isaiah 66). God sits upon his holy seat: that is, in the Church. Whence it was said: The soul of the righteous is the seat of wisdom (Wisdom 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"Principes populorum. Apostoli. Congregati sunt. Ad judicandum. Vel, principes populorum: id est, seniores Christianorum: quorum figuram tenebat centurio; vel modo illi qui tenent ipsam fidem, quam habuit Abraham. Unde dictum est: Multi venient ab Oriente et Occidente, et recumbent cum Abraham, Isaac et Jacob in regno coelorum (Matt. ii). Cum Deo Abraham. Deus Abrabse, Deus verus est, qui est Deus viventium, cum quo justi judicium facient. Sic enim et Dominus in Evangelio ait: Cum sederit Filius hominis in sede majestatis suae: sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israel. Quoniam dii fortes terroe, vehementer ele– vati sunt. Dii, sancti sunt: sicut ait propheta: Ego dixi: Dii estis et filii excelsi omnes (Psal. xxi); Elevati sunt vehementer. Elevati sunt, per fidem et praedicationem. Vel illi qui elevati sunt in superbia, et relictis coelestibus, terrena concupierunt: quibus di– citur: Sicut homines moriemini: isti a Deo Abrahae, vel apostolis ejus, sunt judicandi. Nos vero oremus Dominum, ut, deposito omni tumore superbiae, ita illi conjungamur in hoc saeculo: ut in judicio a sinistra parte disjuncti, non inveniatur in nobis quod damnet in poenam: sed quod pietate multiplioi provehat ad coronam.","english":"The princes of the peoples. The apostles. They are gathered together. To judge. Or, the princes of the peoples: that is, the elders of the Christians, whose figure the centurion bore; or now those who hold the very faith that Abraham had. Whence it was said: Many will come from the East and the West, and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven (Matt. 2). With the God of Abraham. The God of Abraham is the true God, who is the God of the living, with whom the righteous will execute judgment. For thus also the Lord says in the Gospel: When the Son of Man shall sit on the seat of his majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel. For the mighty gods of the earth have been exceedingly exalted. The gods are the saints, as the prophet says: I said: You are gods, and all of you sons of the Most High (Ps. 21). They have been exceedingly exalted. They have been exalted through faith and preaching. Or those who have been exalted in pride, and having abandoned heavenly things, have desired earthly things, to whom it is said: You shall die like men: these are to be judged by the God of Abraham, or by his apostles. But let us pray the Lord that, all swelling of pride being laid aside, we may be so joined to him in this world that in the judgment, separated from him on the left side, there may be found in us nothing to condemn us to punishment, but rather that which, by his abundant loving-kindness, may advance us to the crown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"PSALMUS XLVII.\n\nPsalmus cantici Filiis Core, secunda sabbati. Per psalmum, opus vel praedicatio inielligitar. Per canticum, scientia et laus. Filii Core, sancti apostoli, vel martyres. Prima Sabbati, facit lucem; secunda sabbati, fecit firmamentum. Lucem, angelos; firmamentum, homines. Habet inde aliquid in novo Testamento. Prima Sabbati, resurrexit lux Christus. Unde dicit in Evangelio: Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum (Joan. i). Secunda Sabbati. firmata est Ecclesia in fide, quando dixit Dominus: Et super hanc petram aedificabo Ecclesiam meam (Matth. xvi). Psalmus totus circa sanctam plebem, totus circa Ecclesiastica mysteria commoratur. Maynus Dominus et laudabilis nimis. Vox Ecclesiae.\n\nMagnus dicitur, non comparatione, sed pro magnitudine gloriae Suae. Quasi interrogaretur, ubi magnus, ubi laudabilis? Despondet: In civitate Dei nostri. Anima sancta, cujus cives atque domestici, boni actus intelliguntur. In monte sancto ejus. In assumpto Dominici hominis corpore.","english":"PSALM 47.\n\nA psalm of song for the sons of Core, on the second day of the sabbath. By \"psalm\" is understood work or preaching; by \"song,\" knowledge and praise. The sons of Core: the holy apostles, or the martyrs. The first day of the sabbath made the light; the second day of the sabbath made the firmament. The light: the angels; the firmament: men. It has something of this in the New Testament. On the first day of the sabbath, Christ the light rose again. Whence he says in the Gospel: He was the true light, which enlightens every man coming into this world (John 1). On the second day of the sabbath, the Church was established in faith, when the Lord said: And upon this rock I will build my Church (Matthew 16). The whole psalm dwells upon the holy people, the whole upon the mysteries of the Church. Great is the Lord and greatly to be praised. The voice of the Church.\n\nHe is called great, not by comparison, but for the greatness of his glory. As if it were asked, Where is he great, where is he to be praised? He answers: In the city of our God. The holy soul, whose citizens and household are understood as good deeds. In his holy mountain. In the assumed body of the Lord's man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Fundatur exsultatione universoe terroe. Terram quae prius peccatis et maledictionibus subjacebat, ascensione sua occupavit, atque in ea credulitatis suae exsultationem ac laetitiam dilatavit. Vel fundata fuit, et est Ecclesia, in toto mundo in fide. Mons Sion, latera aquilonis, civitas Regis magni: Ad hunc montem, id est, ad Christum Dominum, accesserunt duo populi ex Sion: unus de lateribus aquilonis, qui est ex praeputio, alter ex circumcisione. Christus ergo Dominus, qui est pax nostra, abstulit maceriam inimicitiae de medio, et fecit utraque unum: et collocavit in Ecclesia sus, quae est civitas Regis magni, hos populos per fidem. Vel mons Sion: hoc est, sancta Ecclesia. De latere(??)aquilonis: quia de malis est congregata. Unde dictum est: Ab aquilone excorientur mala quae sunt super terram. Hic aquilo diabolus, cui dicitur: Veni; aquilo, perfla hortum meum (Cant. iv): hoc est, Ecclesiam fentationibus. Unde Apostolus dicit: Oportet haereses esse, ut qui probati sunt, manifesti fiant in vobis (I Cor. xi). Vel, civitas Regis magni: hoc est, sancta Ecclesia.","english":"It is founded with the exultation of the whole earth. The earth which previously lay subject to sins and curses, he occupied by his ascension, and in it he spread abroad the exultation and gladness of his faith. Or the Church was founded, and is, in the whole world in faith. Mount Sion, the sides of the north, the city of the great King: to this mountain, that is, to Christ the Lord, two peoples came up from Sion: one from the sides of the north, which is from the uncircumcision, the other from the circumcision. Christ the Lord, therefore, who is our peace, took away the wall of enmity from the midst, and made both one: and he established in his Church, which is the city of the great King, these peoples through faith. Or Mount Sion: that is, the holy Church. From the side of the north: because she is gathered from the wicked. Whence it is said: From the north evils shall arise which are upon the earth. Here the north is the devil, to whom it is said: Come, north wind, blow through my garden (Cant. iv): that is, the Church with temptations. Whence the Apostle says: There must be heresies, that those who are approved may be made manifest among you (I Cor. xi). Or, the city of the great King: that is, the holy Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Deus in domibus ejus cognoscetur cum suscipiet eam. Suscepit eam per gratiam. Cognoscitur autem in gradibus ejus, id est, in apostolis, vel reliquis praedicatoribus: per quos Eccleshe fides annuntiata est. Gratia enim sumus salvati per fidem: et hoc non ex nobis. Dei donum est, ut nemo de se glorietur. Vel, in domibus, id est: in sancta Ecclesia. Cum suscipiet eam, in fide: quia antea inter malos erat.\n\nQuoniam ecce reges terroe congregati sunt. Principes saeculi, quorum regnum in cultu idolorum atque daemoniorum erat. Ex lateribus aquilonis, id est, diaboli accedentes. Vel, congregati sunt, et convene– runt in unum, id est, in unitatem Ecclesiae. Convenerunt in unum. Lapidem summum angularem in fundamento fundatum.\n\nIpsi videntes sic admirati sant. Gloriam ac potentiam Redemptoris. Vel virtutes Apostblorum admirati sunt, et oommoti sunt de infidelitate ad fidem. Conturbati sunt et comrhoti sunt, tremor ap– prehendit eos. A conscientia delictorum: quia dictum est: A timore tuo concepimus et peperimus spiri– tum salutis (Isa. xxvi).","english":"God will be known in her houses when he receives her. He received her through grace. But he is known in her steps, that is, in the apostles, or the other preachers, through whom the faith of the Church was proclaimed. For we are saved by grace through faith, and this not from ourselves; it is the gift of God, so that no one may boast of himself. Or, in the houses, that is, in the holy Church. When he receives her, in faith, because previously she was among the wicked.\n\nFor behold, the kings of the earth are gathered together. The princes of the world, whose kingdom was in the worship of idols and demons. From the sides of the north, that is, coming from the devil. Or, they are gathered together, and have come together into one, that is, into the unity of the Church. They have come together into one. The chief cornerstone founded in the foundation.\n\nThey, seeing, were thus amazed. At the glory and power of the Redeemer. Or they marveled at the virtues of the apostles, and were moved from unbelief to faith. They were troubled and were moved; trembling seized them. From the conscience of their sins, because it is said: From your fear we conceived and brought forth the spirit of salvation (Isa. 26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"Ibi dolores ut parturientis: in spiritu vehementi. Cum corpora exercere per abstinentiam coeperint: in spiritu fortissimo, id est, sancto. Conterens naves Tharsis. Humilians superbiam gentium: quia Tharsis, in principio suo, a navigatione negotiatorum superba ac praecellens facta est. Ideo bic comparantur huic navigio, qui in hujus saeculi fluctibus circumferuntur omni vento luxuriae atque vanitatis. Ipsi nunc in ea credentes dicunt:\n\nSicut audivimus. Per prophetas. Sic vidimus in civitate Domini virtutum, in civitate Dei nostri: Deus fundavit eam in oeternum. Vidimus in Evangelio, quae est civitas virtutum. Vidimus in Ecclesia, quae est civitas Dei in illo regno magno fundata.\n\nSuscepimus, Deus, misericordiam tuam in medio templi tui. In Ecclesia tua suscepimus sanctum Spiritum, sicut et illi prius super quos in Actibus apostolorum est effusus.","english":"There are pains there like those of a woman giving birth: in a vehement spirit. When they begin to discipline their bodies through abstinence: in a most strong spirit, that is, the Holy Spirit. Crushing the ships of Tarshish. Humbling the pride of the nations: because Tarshish, in its beginning, became proud and preeminent through the navigation of merchants. Therefore those who are carried about on the waves of this world by every wind of luxury and vanity are here compared to this ship. Now those who believe in her say:\n\nAs we have heard. Through the prophets. So have we seen in the city of the Lord of hosts, in the city of our God: God has founded it forever. We have seen in the Gospel, which is the city of hosts. We have seen in the Church, which is the city of God founded in that great kingdom.\n\nWe have received, O God, your mercy in the midst of your temple. In your Church we have received the Holy Spirit, just as he was first poured out upon those in the Acts of the Apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Secundum nomen tuum. Deus, sic et laus tua in fines terroe. Cum, accepto Spiritu sancto, cunctarum gentium locuti sunt linguis. Sed et in amplitudine fidelis populi semper tua laudatio commoratur. Justitia plena est dextera tua, In his qui in judicio in dextera parte sunt collocandi.\n\nLoetetur mons Sion. Ecclesia in Christo. Et exsultent filioe Judoe. Animae confessorum: quia Judas, confessio interpretatur. Propter judicia tua, Domine. Quia custodierunt ea ut poenitentiam agerent. Vel, judicia tua, judicia Dei occulta: quia reprobati sunt Judaei, et electae sunt gentes in fide.\n\nCircumdate Sion. Id est, defendite Ecclesiam in credulitate vestra. Et complectimini eam. In charitate. Narrate in turribus ejus. Laudem et gloriam Christi. Narrate, hoc est, praedicate. Torres, bi sunt principes Ecclesiae tuae: quia turris fortis est, et undique speculatur. Sic et sancti et fortes, et speculatores debent esse in gente humana.","english":"According to your name. O God, so also is your praise to the ends of the earth. When, having received the Holy Spirit, they spoke in the tongues of all nations. But also in the breadth of the faithful people your praise ever abides. Your right hand is full of justice, in those who are to be placed on the right side in judgment.\n\nLet mount Sion rejoice. The Church in Christ. And let the daughters of Judah exult. The souls of the confessors: for Judah is interpreted as confession. Because of your judgments, O Lord. Because they kept them so as to do penance. Or, your judgments, the hidden judgments of God: because the Jews were rejected, and the nations were chosen in faith.\n\nSurround Sion. That is, defend the Church in your faith. And embrace her. In charity. Declare in her towers. The praise and glory of Christ. Declare, that is, preach. The towers are the leaders of your Church: because a tower is strong, and watches on every side. So also the saints must be both strong and watchmen among the human race.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"Ponite corda vestra in virtute ejus. Ne separemini a charitate quam docuit. Ponite, hoc est, intelligite. In virtute ejus, in eharitate ejus: quia non solum docere, sed etiam quod praedicant, opere debent implere. Et distribuite domos ejus. O vos, Doctores Ecclesiarum, distribuite gradus ordinationum, canonice et sancte; non praemiis correpti; non personarum acceptione per adulationem decepti. Ut enarretis in progenie altera. Non solum his qui cre– dunt, sed et his qui credituri sunt Sed quid, inquis, enarremus.\n\nQuoniam hic est Deus noster in oeternum, et in soeculum soeculi, et ipse reget nos in soecula, Deus, quia per ipsum facti sumus. Rex, quia ab ipso regimur. Ipse enim lubricos et tortuosos gressus nostros direxit in se, qui est via pacis, et pax nostrae salutis.\n\nPSALMUS XLVIII.\n\nIn finem, pro fillis Core, Psalmus. Filii Core, sancti apostoli vel martyres sunt. Istum psalmum Spiri– tus sanctus per prophetam in persona praedicatorum cantavit. Vel ideo iste psalmus, eo quod doceat mundi divitias cum vanis honoribus spernendas: cavendas etiam serpentis astutias, et omnem orbem ad audiendum Del verbum instanter admonet dieens:","english":"Set your hearts upon his strength. Do not be separated from the love which he taught. Set, that is, understand. In his strength, in his love: because they ought to fulfill not only by teaching but also by deed what they preach. And distribute his houses. O you teachers of the churches, distribute the degrees of orders, canonically and holily; not corrupted by rewards, not deceived by flattery through favoritism of persons. That you may declare it to another generation. Not only to those who believe, but also to those who are going to believe. But what, you ask, are we to declare?\n\nFor this is our God forever, and unto the age of ages, and he himself will rule us unto the ages, God, because through him we were made. King, because by him we are ruled. For he himself has directed our slippery and crooked steps into himself, who is the way of peace, and the peace of our salvation.\n\nPSALM 48.\n\nUnto the end, for the sons of Korah, a Psalm. The sons of Korah are the holy apostles or martyrs. The Holy Spirit sang this psalm through the prophet in the person of the preachers. Or for this reason this psalm, because it teaches that the riches of the world with vain honors are to be spurned: also that the cunning of the serpent is to be guarded against, and it earnestly admonishes the whole world to hear the word of God, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Audite hoec, omnes gentes: auribus percipite, qui habitatis orbem. Sapienter intelligite in spiritualibus auribus, quas Dominus ad audiendum elegit. In Evangelio autem cordis requirit, unde Deus auditur. Qui habitatis orbem, id est, corpora vestra.\n\nQuique terrigenoe et filii hominum; in unum dives et pauper. Intelligendum est quod omnes habitatores terrae ad audiendum Dei verbum vocat: scilicet ut nulli hominum occultentur divina, vel judicia, vel mandata. Vel simul, in unum dives et pauper: hoc est, servus et liber. Vel, pauper: unde dixit: Beati. pauperes spiritu: quoniam ipsorum est regnum coelorum (Matth. v).\n\nOs meum loquetur sapientiam. Loquetur illam sapientiam quae occulta est ab hujus saeculi sapientibus, et revelata est parvulis, hoc est, ut cognoscant parvuli Ecclesiae, quia Christus est sapientia Patris; de quo omnes prophetae loquuntur. Vel, os meum loquetur sapientiam: id est, Christum quem praedicat Ecclesia. Et meditatio cordis mei prudentiam. Semper in corde meditabar, ut relinquentes homines stolidam vanitatem, Christi prudentiam aequarentur.","english":"Hear these things, all you nations; give ear with your ears, you who dwell in the world. Understand wisely with spiritual ears, which the Lord chose for hearing. But in the Gospel he seeks the ears of the heart, whence God is heard. You who dwell in the world—that is, your bodies.\n\nAnd you who are earth-born and sons of men; together rich and poor. It must be understood that he calls all the inhabitants of the earth to hear the word of God—namely, that the divine judgments or commandments be hidden from no man. Or together, rich and poor in one: that is, slave and free. Or, poor: whence he said, Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5).\n\nMy mouth shall speak wisdom. It shall speak that wisdom which is hidden from the wise of this world and revealed to little ones—that is, that the little ones of the Church may know that Christ is the wisdom of the Father, of whom all the prophets speak. Or, my mouth shall speak wisdom: that is, Christ, whom the Church preaches. And the meditation of my heart shall speak understanding. I meditated always in my heart, that men, forsaking stupid vanity, might be made equal to the understanding of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"inclinabo in parabolam aurem meam. Quia scit propheta Christum Dominum venturum in mundum, qui in similitudine loquatur: ideo se ad audiendum praeparat, id est, spiritualiter ad intelligendum. Vel inclinabo aurem cordis ad humilitatem. In parabola, id est, in similitudine intelligam. Aperiam in psalteria propasitionem meam. Hoc propono, ut quod ille decalogus praedixit, si custodiatur, Coelestia regna largiuntur. Vel quod proposui in corde, praedicabo in sermone et Intelligam.\n\nCur timeto in die mala. In die judicii. Iniquitas calcanei mei circumdabit me. Quia in calcaneo quisquis peccaverit, labitur. Sed et iniquitas calcanei, originale peccatum accipitur ex Adam: ut dictum est ad mulierem: Inimicitias ponam inter te et serpentem, et semen tuum, et semen illius (Genes. v). Tu observabis, id est, conteres caput suum, et ipse calcaneum tuum.","english":"I will incline my ear to a parable. Because the prophet knows that Christ the Lord will come into the world, who speaks in similitudes: therefore he prepares himself to hear, that is, to understand spiritually. Or, I will incline the ear of the heart unto humility. In a parable, that is, in a similitude, I will understand. I will open my proposition upon the psaltery. This I set forth, that what that Decalogue foretold, if it be kept, the heavenly kingdoms are bestowed. Or, what I have purposed in the heart, I will preach in speech and understand.\n\nWhy should I fear in the evil day. In the day of judgment. The iniquity of my heel shall compass me about. Because whoever has sinned in the heel, slips. But also the iniquity of the heel is taken as original sin from Adam: as it was said to the woman: I will put enmities between you and the serpent, and your seed and his seed (Gen. 5). You shall watch, that is, you shall crush his head, and he your heel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"Qui confidunt in virtute sua, et in multitudine divitiarum suarum gloriantur. Isti labuntur in Calcaneo: quia per illum non incedum qui(??) est via, veritae et vita, Vel, qui confidunt in virtute sua: quique in abundantia divitiarum suarum glorian– tur.\n\nFrater non redemit, redimet homo. Si Christus nott redemit, qui se fratrem dixit apostolorum, et resurgendo factos est primogenitus resurgentium: non redimet Adam, quia primos homo mortuos non resurrexit. Nam frater noster Christus est Deus et homo, qui nos redemit. Vel quod non redemit Moyses, redemis Christus. Non dabit Deo placationem suam. Qui non agit poenitentiam, per quam placatus Deus.\n\nEt prelium redemptionis animoe suoe. Non fecit eleemosynam per quam peccata delentur. Laboravit in oeternum. In tormentis perpetuis positus. Et vivet in finem. Quia non interficitur, sed semper reparatur ad poenam.","english":"Those who trust in their own strength, and glory in the multitude of their riches. These slip on the heel, because they do not walk through him who is the way, the truth, and the life. Or: those who trust in their own strength, and who glory in the abundance of their riches.\n\nA brother does not redeem; a man shall redeem. If Christ did not redeem—he who called himself the brother of the apostles, and by rising again became the firstborn of those who rise—then he will not redeem Adam, because the first man did not rise from the dead. For our brother is Christ, God and man, who redeemed us. Or: what Moses did not redeem, Christ redeemed. He shall not give his propitiation to God. He who does not do penance, through which God is propitiated.\n\nAnd the price of the redemption of his soul. He did not give alms, through which sins are blotted out. He has labored forever. Placed in perpetual torments. And he shall live unto the end. Because he is not killed, but is always restored to punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"Non videbit interitum. Non intelligit imminere sibi mortem. Cum videris sapientes morientes. Si viderit hominem sapientem in Deo ab hoc mundo migrare, dicit: Quid huic jejunia? quid castitas? quid eleemosynae profuerunt? Nonne et ipse mortuus est? Tale quidam et Redemptori nostro Judaei insultantes, dicebant: Numquid tu major es patre nostro Abraham qui mortuus est, et prophetae mortui sunt (Joan. viii)? Simul insipiens et stultus peribunt, et relinquent alienis divitias suas. Insipiens est, qui Dei notitiam habere contemnit: de quo Apostolus ait: Omnis ignorans ignorabitur· Stultus vero est qui in divitiis et non in Deum sperat. Perdunt ergo ambo divitias: quia ibi congregant, übi fures effodiunt et furantur (I Cor. xiv).\n\nSepulcra eorum domus illorum in oeternum. Tabernacula eorum in progenie et progenie. Haec illis erit perpetua habitatio: quia non resurgent, ut habeant aeternam vitam: sed ut damnentur in poena.","english":"He will not see destruction. He does not understand that death is imminent for him. When you see the wise dying. If he sees a man wise in God departing from this world, he says: What did fasting profit him? What did chastity? What did alms? Did he not himself die? The Jews, insulting our Redeemer in a similar way, said: Are you greater than our father Abraham, who died, and the prophets died? At the same time the foolish and the stupid will perish, and they will leave their riches to strangers. He is foolish who despises having knowledge of God, of whom the Apostle says: Every ignorant person will be ignored. But stupid is he who hopes in riches and not in God. Therefore both lose their riches, because they gather them where thieves dig through and steal.\n\nTheir graves are their homes forever. Their tabernacles are for generation and generation. This will be their perpetual dwelling place: because they will not rise again to have eternal life, but to be condemned in punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Vocaverunt nomina suay in terris suis. Saepe enim pagani super defunctorum epulantes sepulcra, atque in nomine eorum qui mortui sunt bibentes, inania cum quodam modulamine cantant: sed nihil prodest in inferno damnatis.\n\nHomo cum in honore esset, non intellexit. Esse se ad imaginem Dei formatum. Comparatus est jumentis insipientibus, et similis factus est illis. Deposita forma coelesti, factus est in similitudinem insipientium jumentorum.\n\nHoec via illorum scandalum ipsis. Quia de judicio ad poenam eos deducit: Et postea in ore suo complacebunt. Sed nihil proficit confessio in inferno.\n\nSicut oves in inferno positi sunt: mors depascet eos. Merito a morte depascuntur, qui Christum noluerunt habere pastorem.\n\nEt dominabuntur eorum justi in matutino. In resurrectione. Et auxilium eorum veterascet in inferno. Habuerunt divitias, sed cum descenderent in infernum, evanuerunt. A gloria sua. Quia non quaesierunt gloriam Christi, qui nunc de se loquitur.","english":"They called their names in their lands. For often the pagans, feasting upon the tombs of the dead and drinking in the name of those who have died, sing empty things with a certain melody: but it profits nothing for the damned in hell.\n\nMan, when he was in honor, did not understand. That he was formed in the image of God. He was compared to senseless beasts, and became like them. Having laid aside the heavenly form, he became in the likeness of senseless beasts.\n\nThis way of theirs is a stumbling block to them. Because it leads them from judgment to punishment: And afterward they will be pleased in their own mouth. But confession profits nothing in hell.\n\nLike sheep they are placed in hell: death will feed upon them. Deservedly are they fed upon by death, who refused to have Christ as their shepherd.\n\nAnd the just shall rule over them in the morning. In the resurrection. And their help shall grow old in hell. They had riches, but when they descended into hell, they vanished. From their glory. Because they did not seek the glory of Christ, who now speaks of himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"Verumtatem Deus redimet animam meam de manu inferi cum acceperit me. Homo Deus non rapinam arbitratus est esse se aequalem Deo: sed semetipsum exinanivit, formam suscipiens servi. Suscepta etiam morte, resuscitatus paterna virtute, hominem qui corruerat reparavit.\n\nNe timueris cum dives factus faerit homo, et cum multiplicata faerit gloria domus ejus, etc. Dives effectus est Judas proditor vendendo Magistrum: sed nihil pretii quod assumpserat, sccum cum moritur deportavit. Sic ergo nunc unusquisque, oppresso paupere, dives efficitur et multiplicatur. Noli timere; cito praeterit, et nihil secum de his quae rapuerat, tollit: Domino in Evangeliis sic dicente: Stulte, hac nocte animam tuam repetent a te, quae autem parasti cujus erunt (Luc. xiii)?\n\nQuia anima ejus in vita ipsius benedicetur. Benedicitur a stultis propter potentiam: sed victus affluentia ac polus, proferunt non de bene vivente, sed de bene pascente sententiam. Sed non haec excusant a poena. Confitebitur tibi cum benefeceris ei. Tunc gratias agit, quando aliquid lucri conquirit.","english":"But God will redeem my soul from the hand of hell, when he has received me. Man God did not consider it robbery to be equal with God: but emptied himself, taking the form of a servant. Having also undergone death, raised again by the Father's power, he restored the man who had fallen.\n\nDo not fear when a man has become rich, and when the glory of his house has been multiplied, etc. Judas the betrayer became rich by selling the Master: but he carried away nothing of the price he had received when he died. So then now each one, having oppressed the poor man, becomes rich and is multiplied. Do not fear; it quickly passes away, and he takes nothing with him of those things which he had seized: the Lord saying thus in the Gospels: Fool, this night they will demand your soul from you; but the things you have prepared, whose will they be (Luke 12)?\n\nBecause his soul will be blessed in his life. He is blessed by fools because of his power: but the satisfied and the mighty pronounce judgment not about one who lives well, but about one who feeds well. But these things do not excuse them from punishment. He will confess to you when you have done well to him. Then he gives thanks, when he acquires some gain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Et introibit usque ad progenies patrum suorum: in oeternum non videbit lumen. Magis in divitiis quam in Deo speravit, sicut parentes ejus: ideoque de eo dicitur: Ejicite eum in tenebras exteriores, ibi erit fletus et stridor dentium (Matt. xvi).\n\nHomo cum in honore esset, non intellexit: comparatus est jumentis insipientibus, et similis factus est illis. Non cognovit, quia haec omnia ei a Deo fuerant attributa: idcirco insipientia ejus jumentis insensibilibus comparatur. Nos vero deprecemur Dominum, ut ipse nobis tribuat intellectum, ut dum ea quae videntur, abjiciamus: illa quae non videntur, adipisci mereamur.\n\nPSALMUS XLIX.\n\nPsalmus Asaph. Asaph interpretatur, congregatio. Psalmus discernit justos ab impiis, coelestes a terrenis, sanctos a peccatoribus protestatur. In quo non propheta se locutum, sed ipsum Dominum pronuntiat, dicens:","english":"And he will go in even to the generations of his fathers: he will not see the light forever. He hoped more in riches than in God, as did his parents: and therefore it is said of him: Cast him into the outer darkness, there will be weeping and gnashing of teeth (Matt. 16).\n\nMan, when he was in honor, did not understand: he is compared to senseless beasts, and has become like them. He did not know that all these things had been granted to him by God: for this reason his foolishness is compared to senseless beasts. But let us beseech the Lord, that he himself may grant us understanding, so that while we cast away the things that are seen, we may deserve to obtain those things that are not seen.\n\nPSALM 49.\n\nA psalm of Asaph. Asaph is interpreted as congregation. The psalm distinguishes the just from the impious, the heavenly from the earthly, and declares the holy to be separate from sinners. In it he declares that not the prophet but the Lord himself has spoken, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"Deus deorum Dominus locutus est. Deus in Trinitate, Pater, et Filius, et Spiritus sanctus, unus Deus: deorum Deus: quia credentes deos voluit nuncupari. Dedit enim eis potestatem filios Dei fieri: his qui credunt in nomine ejus (Joan. i). Dominus autem est: eo quod omnium dominantium dominetur. Et utique ipse qui dudum in patriarchis loquebatur atque prophetis, ipse nunc loquitur. Et quid, inquis, loquitur? Et vocavit terram. Non partem aliquam; sed audi quid adjecit:\n\nA solis ortu usque ad occasum. Nihil reliquit, quod non sua vocatione faceret dignum. Ex Sion species decoris ejus. Quae est fides atque credulitas quae ex Sion incipit. Unde Dominus in Evangeliis: Oportebat enim haec Christum pati et resurgere a mortuis tertia die, et praedicari in nomine ejus poenitentiam et remissionem peccatorum in omnes gentes: in– cipientibus ab Jerusalem, quae est Sion (Luc. xxiv).","english":"God of gods, the Lord has spoken. God in the Trinity, Father, and Son, and Holy Spirit, one God: the God of gods, because he willed that believers be called gods. For he gave them power to become sons of God: to those who believe in his name (John 1). But he is Lord, in that he is Lord of all lords. And indeed the very one who long ago spoke in the patriarchs and prophets, the same now speaks. And what, you ask, does he speak? And he called the earth. Not some part of it; but hear what he added:\n\nFrom the rising of the sun even to its setting. He left nothing that he did not make worthy by his calling. Out of Zion is the beauty of his comeliness. This is the faith and belief that begins from Zion. Whence the Lord in the Gospels: For it was necessary that Christ suffer these things and rise from the dead on the third day, and that repentance and remission of sins be preached in his name to all nations: beginning from Jerusalem, which is Zion (Luke 24).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Deus manifeste veniet. Non occultus. Vel, Deus manifeste veniet: hoc est, in die judicii, quia omnis homo eum videbit: ut in Apocalypsi ait: Et videbit eum omnis oculus (Apoc. i). Deus noster et non silebit. Quia ad judicandum veniet: juxta illud: Tacui, numquid semper tacebo (Isai. xlii)? Modo tacet, tamen et si tacet judicio, non tacet mandato. In primo adventu tacuit, quia humilis apparuit.\n\nIgnis in conspectu ejus ardebit. Duplicem hic ignis intelligitur habere virtutem. Illuminat enim, et exurit. Gaudeant justi: quia Illuminantur ex eo. Timeant peccatores, qui exurendi sunt ab eo. Et in circuitu ejus tempestas valida. Quae flagellat et corrigit peccatores, triticumque secernit a paleis. Et quos ignis exurit, tempestas involvit. Et in alio loco dicit: Purgabit aream suam, et congregabit triticum in horreum: paleas autem comburet igni inexstinguibili (Luc. v).","english":"God will come openly. Not hidden. Or, God will come openly: that is, on the day of judgment, because every man will see him: as it says in the Apocalypse: And every eye will see him (Apoc. 1). Our God and he will not be silent. Because he will come to judge: according to that saying: I have been silent, will I always be silent (Isa. 42)? Now he is silent, yet even if he is silent in judgment, he is not silent in command. In his first advent he was silent, because he appeared humble.\n\nFire will burn in his sight. Here fire is understood to have a twofold power. For it illuminates and it burns. Let the just rejoice: because they are illuminated by it. Let sinners fear, who are to be burned by it. And round about him a mighty tempest. Which scourges and corrects sinners, and separates the wheat from the chaff. And those whom the fire burns, the tempest envelops. And in another place it says: He will purge his threshing floor, and gather the wheat into the barn: but the chaff he will burn with unquenchable fire (Luke 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Et vocavit coelum desursum. Apostolos vel reliquos sanctos, qui despectis terrenis, quae sursum sunt sapiunt. Et terram discernere populum suum. Discernit autem et terrenos, ut cum coelestes ponuntur ad dexteram, hi ad sinistram collocentur. Vel discernet populum suum, in futuro judicio quando dicturus erit: Ite, maledicti, in ignem aeternum. Et ad sanctos: Ite in vitam aeternam (Matt. xxv).\n\nCongregate illi sanctos ejus. O quam mirabiliter haec Evangelio sancto conveniunt! Dominus enim post dispensationem finis, audit quid dicit: Mittet filius hominis angelos suos cum tuba et virtute magna, et congregabunt electos ejus a quatuor ventis, a summo coelorum (Matt. xxiv). Et hic dicit: Congregate illi omnes sanctos ejus. Intelligite ergo per haec, unum veteris novique Testamenti esse dispositorem.\n\nQui ordinant testamentum ejus super sacrificia. In quorum miserationibus Deus super omnibus sacrificiis delectatur. Vel ordinant, praedicant et implent Testamentum novum super vetus, quia transeunt vetera, et ecce facta sunt omnia nova (II Cor. v).","english":"And he called the heaven from above—the apostles or the other saints, who, despising earthly things, savor the things that are above. And to discern his people from the earth. But he discerns also the earthly, so that when the heavenly are set at the right hand, these may be placed at the left. Or he will discern his people in the future judgment, when he will say: Go, you cursed, into eternal fire. And to the saints: Go into eternal life (Matt. 25).\n\nGather to him his saints. O how wonderfully these words agree with the holy Gospel! For after the dispensation of the end, the Lord hears what is said: The Son of Man will send his angels with a trumpet and great power, and they will gather his elect from the four winds, from the heights of the heavens (Matt. 24). And here he says: Gather to him all his saints. Understand therefore by these words that there is one disposer of the Old and New Testament.\n\nWho ordain his testament above the sacrifices. In whose mercies God delights above all sacrifices. Or they ordain—that is, they preach and fulfill—the New Testament above the Old, because the old things pass away, and behold, all things are made new (II Cor. 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Et annuntiabunt coeli justitiam ejus. Evangelistae, vel lex Moysi. Quoniam Deus judex est. Qui separare facit bonos a malis. Vel coeli, sancti: annuntiabunt, praedicabunt: ut illud, Coeli enarrant gloriam Dei (Psal. xviii). Justitiam ejus, mandata ejus. Quoniam Deus judex est: quia ipse est judex vivorum et mortuorum. Et advocatus noster est, et judex est, et Deus noster est.\n\nAudi, populus meus: et loquar tibi, Israel. Vox Dei Patris, ad populum Judaicum loquitur. Audi, populus meus. Aurem cordis requirit: unde ait propheta: Audiam quid loquatur in me Dominus Deus (Psal. lxxxiv). Et alibi: Audi, Israel: Dominus Deus tuus, Deus unus est (Deut. vi). Vel accipe aures audiendi, ut intelligas, Israel. Et testificabor tibi. Si mente spirituali perspexeris. Vel testificabor tibi, id est, per patriarchas et prophetas, sicut dixit: Ego sum qui sum (Exod. v). Quoniam Deus, Deus tuus ego sum. Deus sum, omnipotentia; tuus sum autem Deus, per gratiam: non simulacra muta et surda, quae hactenus veneratus es. Vel ego sum, qui semper sum ipse.","english":"And the heavens shall proclaim his justice. The Evangelists, or the law of Moses. For God is judge. He who makes a separation of the good from the evil. Or the heavens, the saints: they shall proclaim, they shall preach: as that, The heavens declare the glory of God (Ps. 18). His justice, his commandments. For God is judge: because he himself is the judge of the living and the dead. And he is our advocate, and he is judge, and he is our God.\n\nHear, my people: and I will speak to you, Israel. The voice of God the Father speaks to the Jewish people. Hear, my people. He requires the ear of the heart: whence the prophet says: I will hear what the Lord God speaks in me (Ps. 84). And elsewhere: Hear, Israel: the Lord your God, God is one (Deut. 6). Or receive ears for hearing, that you may understand, Israel. And I will testify to you. If you have perceived with a spiritual mind. Or I will testify to you, that is, through the patriarchs and prophets, as he said: I am who am (Exod. 3). For God, I am your God. I am God, by omnipotence; but I am your God, by grace: not mute and deaf idols, which you have worshiped until now. Or I am he who always is the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Non in sacrificiis tuis arguam te. Quia corde contrito delector. Holocausta autem tua in conspectu meo sunt semper. Si odorem rectae orationis, tamquam suavitatis incensum, ad me usque direxeris.\n\nNon accipiam de domo tua vitulos: neque de gregibus tuis hircos. Ista enim sprevi: quia sanguis veri agni effusus est pro peccatis populi mei. Vel, non accipiam de domo tua vitulos: id est, incontinentes et superbos. Neque de gregibus tuis hircos: Hircos, qui foetidi sunt in peccato.\n\nQuoniam meoe sunt omnes feroe silvarum, jumenta in montibus et boves. Irrationabiles et diversis montibus vacantes homines: quos oportet vocatione Filii Dei salvos fieri.\n\nCognovi omnia volatilia coeli. Sive haereticos, sive divites hujus mundi, qui per mundanam superbiam et irrationabilem scientiam extolluntur. Et species agri mecum est. Quia ubi voluero, rerum omnium copia, vel diffunditur, vel negatur. Vel species agri mecum est: virtus sanctae Ecclesiae. Volatilia coeli quae mihi offers, turtures et columbas, ego tibi dedi, et omnia antequam fiant, apud Deum vivunt: et quali loco essent, et quali tempore venerint, et in pondere, et in mensura omnia apud Deum sunt: ut ait in Evangelio: Nam et capilli capitis vestri omnes numerati sunt (Luc. xii). Vel, volatilia coeli, sancti angeli.","english":"I will not reprove you in your sacrifices. For I delight in a contrite heart. But your burnt offerings are always in my sight. If you have directed to me the odor of right prayer, as the incense of sweetness.\n\nI will not accept calves from your house: nor he-goats from your flocks. For I have spurned these things: because the blood of the true lamb has been poured out for the sins of my people. Or, I will not accept calves from your house: that is, the incontinent and the proud. Nor he-goats from your flocks: he-goats, who are foul in sin.\n\nFor all the beasts of the forests are mine, the cattle on the mountains and the oxen. Irrational men and those vacant upon diverse mountains: whom it is fitting to be saved by the calling of the Son of God.\n\nI have known all the birds of heaven. Whether heretics, or the rich of this world, who are exalted through worldly pride and irrational knowledge. And the beauty of the field is with me. Because wherever I wish, the abundance of all things is either poured out or denied. Or the beauty of the field is with me: the virtue of the holy Church. The birds of heaven which you offer to me, turtledoves and doves, I have given to you, and all things before they come to be live with God: and in what place they would be, and at what time they would come, and in weight, and in measure all things are with God: as he says in the Gospel: For even all the hairs of your head are numbered (Luke 12). Or, the birds of heaven, the holy angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"Si esuriero, non dicam tibi. Esurire Dei est, non in escis corruptibilibus, sed ut faciat quis voluntatem ejus: sicut ipse ait in Evangelio: Meus cibus est, ut faciam voluntatem Patris mei (Joan. iv). Ergo tacet Christus suam esuriem: quia exspectat peccatores ad poenitentiam. Meus est enim orbis terroe, et plenitudo ejus. Totus mundus. Vel, orbis terroe, sancta Ecclesia. Ac si diceret, suo eam esse sanguine redemptam.\n\nNumquid manducabo carnes taurorum, aut sanguinem hircorum potabo? Vetera hic sacrificia evacuanda esse declarat: ideoque in moribus bonis sacrificium requirit: dicens.\n\nImmola Deo sacrificium laudis, et redde Altissimo vota tua. Hoc est sacrificium acceptabile: hoc est holocaustum pingue: ut laudetur Deus ab homine quem creavit, quem redemit: cui et regnum coeleste promittit. Vel vox prophetae admonet sanctos, immolare spiritualiter, et vota reddere, ut ait: In me sunt, Deus, vota tua: quae reddam laudationes tibi.","english":"If I am hungry, I will not tell you. To be hungry is God's, not for corruptible foods, but that one may do his will: as he himself says in the Gospel: My food is to do the will of my Father. Therefore Christ is silent about his hunger, because he awaits sinners for repentance. For mine is the whole earth, and its fullness. The whole world. Or, the whole earth, the holy Church. As if he were saying that she was redeemed by his blood.\n\nWill I eat the flesh of bulls, or drink the blood of goats? Here he declares that the old sacrifices are to be abolished: and therefore he requires a sacrifice in good morals: saying,\n\nOffer to God a sacrifice of praise, and render your vows to the Most High. This is the acceptable sacrifice: this is the rich burnt offering: that God be praised by the man whom he created, whom he redeemed: to whom he also promises the heavenly kingdom. Or the voice of the prophet admonishes the saints to sacrifice spiritually, and to render vows, as he says: In me, O God, are your vows: which I will render as praises to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Invoca me in die tribulationis tuoe, etc. Tentamur, ut probemur: perseveremus in fide, invocemus in tribulatione: magnificemus eum cum fuerimus a periculis liberali.\n\nPeccatori autem dixit Deus: quare tu enarras justilias meas, et assumis testamentum meum per os tuum? Audiant haec doctores vel episcopi Ecclesiarum: qui peccata populorum resecant praedicando. Unde sanctus Paulus dicit: Manifesti sunt qui praeceptum Christi non sustinuerunt (I Tim. v), id est, non implent in opere quod praedicant. Unde Dominus dixit apostolis: Quae dixerint vobis facite: secundum opera vero illorum nolite facere (Matt. xxiii).\n\nTu vero odisti disciplinam, et projecisti sermones meos retrorsum. Quae praedicabas in Ecclesia, non custodiebas in vita.\n\nSi videbas furem, currebas cum eo, et cum adulteris portionem tuam ponebas. Cucurristi cum fure, participatus es adultero, quando eis, vel in adulatoriis laudibus, vel in consentaneis voluptatibus es adjunctus. Quod dixit superius, portionem tuam ponebas, id est, portionem quam cum Deo et angelis habere debueras, ponas illam in inferno.","english":"Call upon me in the day of your tribulation, etc. We are tested so that we may be proved; let us persevere in faith, let us call upon him in tribulation, let us magnify him when we have been delivered from dangers.\n\nBut to the sinner God said: Why do you recount my righteous acts, and take my covenant upon your mouth? Let the teachers and bishops of the Churches hear these things, who cut away the sins of the peoples by preaching. Hence holy Paul says: They are manifest who have not endured the commandment of Christ (1 Tim. 5), that is, they do not fulfill in deed what they preach. Hence the Lord said to the apostles: What they have said to you, do; but according to their works do not do (Matt. 23).\n\nBut you have hated discipline, and cast my words behind you. The things you preached in the Church, you did not keep in your life.\n\nIf you saw a thief, you ran with him, and with adulterers you placed your portion. You ran with the thief, you partook with the adulterer, when you were joined to them either in flattering praises or in consenting pleasures. What he said above, you placed your portion, that is, the portion which you ought to have had with God and the angels, you place in hell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Os tuum abundavit malitia, et lingua tua concinnabat dolos. illo male agente: tu nequiter ac dolose bene (??)gere collaudabas. Vel, lingua tua concinnabat dolum, id est, Judas contra Christum. Os suum abundavit nequitia, quando consilium fecit cum Judaeis, ut eum crucifigerent.\n\nSedens adversum fratrem tuum loquebaris, et adversus filium matris tuoe ponebas scandalum. Filius dicitur Christus: quia de synagoga processit. Vel Judas frater Domini dicitur, ut ait propheta: Narrabo nomen tuum fratribus meis (Ps. xxi). Vel aliter: Fratres, fortiores sancti: filii, simpliciores. Unde sanctus Paulus dixit: Nos qui firmiores sumus, debemus infirmiores fratres sustinere (Rom. xv). Sedens adversus fratrem tuum loquebaris: qui tibi in baptismo est renatus. Et adversus filium matris tuoe ponebas scandalum: quem Ecclesia Dei sicut tcipfum per fidem exhibuit Christo. Hoec fecisti, et tacui. Quia examinanda ea in futuro judicio reservavi. Et tacui: quia non statim vindicavi, sed sustinui.","english":"Your mouth overflowed with malice, and your tongue framed deceits. While he was doing evil, you wickedly and deceitfully praised his good deeds. Or, your tongue framed deceit—that is, Judas against Christ. His mouth overflowed with wickedness when he formed a plan with the Jews to crucify him.\n\nYou sat and spoke against your brother, and you placed a stumbling block against the son of your mother. Christ is called the Son, because he came forth from the synagogue. Or Judas is called the brother of the Lord, as the prophet says: I will declare your name to my brothers (Ps. 21). Or otherwise: brothers are the stronger saints; sons, the simpler. Whence the holy Paul said: We who are stronger ought to bear with the weaker brothers (Rom. 15). You sat and spoke against your brother—the one who was reborn for you in baptism. And you placed a stumbling block against the son of your mother—whom the Church of God brought forth for Christ through faith as if he were yourself. These things you did, and I was silent. Because I reserved them to be examined in the future judgment. And I was silent: because I did not avenge at once, but I endured.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"Existimasti, inique, quod ero tui similis. Dum non vindico in praesenti: arbitratus es ea mihi pjacere, sicut tibi placent tua mala et aliorum. Arguam te. Cum in sinistra parte sedis fueris collocatus, in futuro judicio. Et statuam illa contra faciem tuam. Ut his confusus damneris in morte perpetua, hoc est, per illa mandata quae non custodisti: vel tua peccata, et aliorum, quae post te reliquisti, ut illud: Quia si non annuntiaveris iniquo iniquitatem suam, sauguinem ejus de maxui lua requiram (Ezech. iii). Utinam nos in hoc saeculo poneremus ante nos peccata nostra: et non Deus ea in judicio statueret ante faciem nostram: ubi jam non caligatio, sed judicium mortis accedit.\n\nintelligite nunc hoec qui obliviscimini Deum. Vox prophetae admonet unumquemque, ut non ponat Dominum in oblivione, nec sua mandata (Job. ii). Ne quando rapiat, et non sit qui eripiat. Ne quando rapiat, ad mortem vel ad diem judicii: unde dixit: Et non est qui de manu tua possit eruere. Vel rapit ille: hoc est, in mortem praecipitat obliviscentes se, et nemo eripere potest:","english":"You thought, you wicked one, that I would be like you. Because I do not take vengeance in the present, you judged that those things please me, just as your own evils and those of others please you. I will rebuke you, when you have been placed on the left side of the seat, in the future judgment. And I will set them before your face, so that, confounded by these things, you may be condemned to eternal death—that is, by those commandments which you did not keep, or by your own sins and those of others, which you left behind after you, as it is said: For if you do not announce his iniquity to the wicked man, I will require his blood at your hand (Ezekiel 3). Would that we in this age would place our sins before us, and God would not set them before our face in the judgment, where no longer darkness but the judgment of death approaches.\n\nUnderstand now these things, you who forget God. The voice of the prophet admonishes each one not to put the Lord in forgetfulness, nor his commandments (Job 2). Lest at some time he seize, and there be no one who may rescue. Lest at some time he seize, unto death or unto the day of judgment; whence he said: And there is no one who can snatch from your hand. Or he seizes that one—that is, he casts down unto death those who forget themselves, and no one can snatch them away:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"Sacrificium laudis honorificabit me. Quia de omni bono quod sancti faciunt, Deus honoratur. Unde dixit Paulus: Omnia quaecumqne facitis in verbo aut in opere: omnia in gloriam Dei facite (I Cor. x), ut et in Evangelio: Ut videant vestra opera bona. et glorificent Patrem vestrum, qui est in coelis (Matt. v). Ob hoc me honorat ille cornm angelis: quia ego eum honorificavi coram hominibus in sacrificiis laudis; implevitque quod in Evangeliis est locutus: Qui me confessus fuerit coram hominibus, ego curo confitebor coram Patre meo et angelis ejus (Luc. xii). Et illic iter est. Christi iter per opera Sanctorum est. In quo ostendam illi salutare Dei. Salutaris Dei Patris, Filius est. In hoc sacrificio indicat viam, quae ducit ad vitam, id est, ad Christum. Qui nobis praestare dignetur, ut discreti a paleis, impleti fructu sanctificationis offeramus ei sacrificium laudis, ut ipso illuminante, intelligere mereamur viam nostrae, salutis. Amen.","english":"The sacrifice of praise will honor me. For God is honored by every good thing that the saints do. Hence Paul said: Whatever you do, in word or in deed, do all in the glory of God (1 Cor 10), as also in the Gospel: That they may see your good works and glorify your Father who is in heaven (Matt 5). For this reason that man honors me with the angels: because I have honored him before men in sacrifices of praise; and he has fulfilled what was spoken in the Gospels: Whoever confesses me before men, I will confess him before my Father and his angels (Luke 12). And there is the way. The way of Christ is through the works of the saints. In it I will show him the salvation of God. The salvation of God the Father is the Son. In this sacrifice he points out the way that leads to life, that is, to Christ. May he deign to grant us that, separated from the chaff and filled with the fruit of sanctification, we may offer him a sacrifice of praise, so that, with him enlightening us, we may merit to understand the way of our salvation. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"PSALMUS L.\n\nIn finem, Psalmus David, cum venit ad eum Nathan propheta: quando intravit ad Betsabee. Iste quinquagesimus psalmus vocem continet poenitentis personae: ostendens, ut qui ceciderit in crimine, confitendo mala sua, redeat ad salutem.\n\nMiserere mei, Deus, secundum magnam misericordiam tuam. Confiteor immensam miseriam; ideo peto magnam misericordiam. Quia qui se miserum putat osse de suis peccatis: cum illo facit Deus misericordiam magnam. Quia minor misericordia est hic in praesenti, hoc est, quia homo cum non esset, ex nihilo creavit illum Deus ut esset, et regit, et gubernat. Major misericordia dicitur: quando ipsum hominem quem creavit, in futuro remunerat. Et secundum multitudinem miserationum tuarum, etc. Confugio ad miserationes tuas, ut gravibus vulneribus theriacam remissionis infundas. Miserationum, dicit: quia multa sunt peccata mea, et miserationes tuae multae (Ps. lxviii). Unde dicit propheta in alio loco: Miserationes tuae multae sunt. Domine.","english":"PSALM 50\n\nTo the end, a Psalm of David, when Nathan the prophet came to him, when he went in to Bathsheba. This fiftieth psalm contains the voice of a penitent person, showing that one who has fallen into sin should return to salvation by confessing his evils.\n\nHave mercy on me, God, according to your great mercy. I confess my immense misery; therefore I ask for great mercy. For God shows great mercy to the one who considers himself miserable because of his own sins. For the lesser mercy is here in the present, that is, that when man did not exist, God created him from nothing so that he might exist, and rules and governs him. The greater mercy is spoken of when he rewards in the future the very man whom he created. And according to the multitude of your mercies, etc. I flee to your mercies, that you may pour the antidote of forgiveness into my grievous wounds. He says \"of mercies\" because my sins are many, and your mercies are many (Ps 68). Hence the prophet says in another place: Your mercies are many, Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Amplius lava me ab iniquitate mea, et a peccato meo munda me. Expeto ut abluas fonte misericordiae: quia non vis in aeternum peccati vulnera reservare: Ac si dicat: Tu potes plus mihi remittere, quam ego intelligam rogare.\n\nQuoniam iniquitatem meam ego cognosco. Ante faciem enim meam eam pono. Si tu pronuntias in confessione tua peccata, Deus ignoscet tibi. Et peccatum meum contra me est semper. Quia mea peccata a tuae bonitatis divitiis separant. Quia non trado illud In oblivionem, propono illud semper ante oculos meos. Quia si tu ponis illud ante te: Deus illud non ponit ante se.\n\nTibi soli peccavi, et malum coram te feci. Tibi enim delinquit quisque cum peccaverit: quia tu solus sine peccato es: dicente Apostolo: Est Deus verax, omnis autem homo mendax (Rom. iii). Vel dicit David: Ego peccavi, et tu solus sine peccato es, sicut dicit Isaias: Qui peccatum non fecit; nec inventus est in ore ejus dolus (Isa. liii). Vel illud: Quis arguet me de peccato (Joan. viii)? Et item dicit: Ve nit princeps mundi hujus, et in me non invenit quidquam (Joan. xiv). Ut justificeris in sermonibus tuis, et vincas cum judicaris. Quia tu rectum judicium judicas. Propter nos transgressores et peccatores ille fuit judicatus, et damnatus. Unde dictum est: Justus ab iniquis judicatus est. Sed ille in futuro judicio erit alios judicaturus et condemnaturus.","english":"Wash me more thoroughly from my iniquity, and cleanse me from my sin. I ask that you wash me in the fountain of mercy, since you do not wish to preserve the wounds of sin forever. It is as if he were saying: You are able to forgive me more than I know how to ask.\n\nFor I acknowledge my iniquity. For I place it before my face. If you declare your sins in confession, God will forgive you. And my sin is always against me. Because my sins separate me from the riches of your goodness. Because I do not consign it to oblivion, I set it always before my eyes. Because if you place it before yourself, God does not place it before himself.\n\nAgainst you alone have I sinned, and I have done evil before you. For everyone offends against you when he sins, because you alone are without sin, as the Apostle says: God is true, but every man is a liar (Rom. 3). Or David says: I have sinned, and you alone are without sin, as Isaiah says: Who did not commit sin, nor was guile found in his mouth (Isa. 53). Or that saying: Who will convict me of sin (John 8)? And again he says: The prince of this world is coming, and he finds nothing in me (John 14). That you may be justified in your words, and may overcome when you are judged. Because you judge a righteous judgment. For our sake, the transgressors and sinners, he was judged and condemned. Whence it was said: The righteous was judged by the unrighteous. But he in the future judgment will judge and condemn others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Justificatus es, Domine Jesu, in sermonibus tuis: cum ductus pro populi peccatis ad mortem, non est inventus dolus in ore tuo. Vicisti judicatus: cum in te nihil dignum morte princeps tenebrarum invenit. Consuetudo prophetae est, ut acta pro agendis loquatur.\n\nEcce enim in iniquitatibus conceptus sum, et in peccatis concepit me mater mea. Hic versiculus totius generis humani casum exponit, sicut in Job: Nec si unius diei sit super terram, potest esse muudus a(??) sorde peccati (Job. xv et xxv). Concipitur autem et nascitur in originali peccato, quod ex Adam trahitur, sed baptismo per gratiam Christi purificatur. Vct, ut justificeris in sermonibus tuis, et vincas cum judicaris. Hunc locum diligentius in Epistola ad Romanos Paulus edisserit: quod Deus eum possit de nobis judicis auctoritate discernere, non hoc facit, sed nobiscum vult judicari, ut magis justitia appareat judicantis (Rom. iii). In peccatis concepit fne mater mea. Obscurus locus et altius retractandus.","english":"You are justified, Lord Jesus, in your words: when you were led to death for the sins of the people, no deceit was found in your mouth. You conquered when you were judged, since the prince of darkness found nothing in you deserving of death. It is the custom of the prophet to speak of what has been done as though it were yet to be done.\n\nFor behold, I was conceived in iniquities, and in sins my mother conceived me. This verse sets forth the fall of the whole human race, as in Job: Nor, if he is but one day upon the earth, can he be clean from the defilement of sin (Job 15 and 25). For one is conceived and born in original sin, which is drawn from Adam, but is purified by baptism through the grace of Christ. That you may be justified in your words, and may overcome when you are judged. Paul expounds this passage more carefully in the Epistle to the Romans: that God could discern concerning us by the authority of a judge, he does not do this, but wishes to be judged with us, so that the justice of the judge may appear more clearly (Rom 3). In sins my mother conceived me. This is an obscure passage and must be examined more deeply.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"Ecce enim veritatem dilexisti. Cum per prophetam peccantem famulum increpasti, veritatem dilexisti. Veritas Christus est: quia Pater diligit Filium suum, Vel diligit confessionem ex ore peccatoris. Incerta et occulta sapientioe tuoe manifestasti mihi. Hoc est, quod in alio loco ait: Revela oculos meos, et considerabo mirabilia de lege tua (Psal. cxviii). Incertum et Abditum mihi erit, si remittis tale facinus. Sed manifestum est: cum ignoscere dignatus es delinquenti. Sapientiae enim tuae est, ut prius increpes, sic remittas. Nam et Ninivitis occulta erat sapientia pietatis tuae, cum dicerent: Quis scit si convertatur Deus a furore suo, et non peribimus (Jon. iii)? Vel Deus per Nathan prophetam incerta et occulta manifestavit: id est, narravit David, quando dixit: dimissum est peccatum tuum, sicut Ninivitae conversi sunt de malo in bonum, per praedicationem Jonae.","english":"For behold, you have loved truth. When through the prophet you rebuked the sinning servant, you loved truth. The truth is Christ: because the Father loves his Son, or he loves the confession from the mouth of the sinner. You have made known to me the uncertain and hidden things of your wisdom. This is what he says in another place: Reveal my eyes, and I will consider the wondrous things of your law (Ps. 118). Uncertain and hidden to me will it be, if you forgive such a deed. But it is made manifest: when you deigned to pardon the one who sinned. For it is of your wisdom that you first rebuke, and so forgive. For even to the Ninevites the hidden wisdom of your mercy was known, when they said: Who knows if God may turn from his fury, and we shall not perish (Jon. 3)? Or God made known uncertain and hidden things through Nathan the prophet: that is, he declared to David, when he said: Your sin has been forgiven, just as the Ninevites were converted from evil to good through the preaching of Jonah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"Asperges me, Domine, hyssopo, et mundabor. Sicut enim hyssopus terrenus curandis pulmonibus aptus est, ut avertat inflationem: ita coelesti quis respersos hyssopo: id est, humilitate cordis, ab omni superbiae malignitate purgatur. Lavabis me, et super nivem dealbabor. Ut quia peccata mea sunt phoeniceo similia, quasi nix dealbentur. Tu, inquam, Domine, potens es peccatum piceum in lacteum candorem transferre: fuliginosumque hebenum in crystalli fulgorem convertere. Vel, lavabis me: hoc est, per poenitentiam et baptismum. Et super nivem dealbabor, sicut dixit Isaias: Si fuerint peccata vestra sicut pboeniceum, velut nivem dealbabor (Isai. i).\n\nAuditui meo dabis gaudium et loetitiam. Cum jacens in infirmitate peccati, audire meruero: Homo, dimissa sunt libi peccata tua. Vel auditui dicit: quando dixit: Nathan, dimissum est peccatum tuum, Et exsultabunt ossa humiliata. Id est, virtutes quae prius fuerant peccatio humiliatae. Vel aeternitas spei meae, quae, peccante me, humiliata fuerat: te indulgente persultat.","english":"Sprinkle me, Lord, with hyssop, and I shall be cleansed. For just as earthly hyssop is suited to healing the lungs, so as to ward off swelling, so one who has been sprinkled with the heavenly hyssop—that is, with humility of heart—is purged from all the malice of pride. You will wash me, and I shall be made whiter than snow. So that, because my sins are like scarlet, they may be made white as snow. You, I say, Lord, are able to change sin, black as pitch, into the whiteness of milk, and to turn soot-dark ebony into the brightness of crystal. Or, you will wash me: that is, through repentance and baptism. And I shall be made whiter than snow, as Isaiah said: If your sins be as scarlet, I shall make them white as snow (Isa. 1).\n\nTo my hearing you will give joy and gladness. When, lying in the sickness of sin, I have deserved to hear: Man, your sins are forgiven you. Or he says to my hearing: when he said: Nathan, your sin is forgiven. And the bones that were humbled shall rejoice. That is, the virtues which before had been humbled by sin. Or the eternity of my hope, which, when I sinned, had been humbled: with you forgiving, it exults.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Averte faciem tuam a peccatis meis. Nec (??)a sic aspicias ut revertantur in commemorationem tuam. Averte faciem tuam. Ac si dicat: ne videas, nec recorderis illa. Et omnei iniquitates meas dele. Praeteritas, praesentes atque faturas.\n\nCor mundum crea tn me, Deus, Quo te videam. Sicut rogabat David: ira et unusquisque debet facere. Cor mundum crea in me, Deus. Propterea rogabat, ut mundus fieret peccato. Et spiritum rectum innova in visceribus meis. Quo te recte confitear. Vel, spiritum rectum, ad videndum et discernendum: sicut antea rectus fuit in me.\n\nNe projicias me a facie tua. Sicut Cain, ut exsul a te efficiar. A facie tua: id est, a praesentia tua. Et spiritum sanctum tuum ne auferas a me: Sed ab co consumptis delictis, tuo statuas conspectui. Spiritum sanctum tuum ne auferas a me: id est, spiritum prophetiae.\n\nRedde mihi loetitiam salutaris tui. Christi tui illam ex sultationem quam in eo habui prius quam peccaverim. Salutaris Dei Patris, Christe est. Ac si dicat: sicut antea praevidebam per spiritum, Christum in carne venturum: et modo sic faciam. Et spiritu principali confirma me. Ut ipse in me: et non vitia principentur. tu vero qui legis sanctam Scripturam: sanctam hic Trinitatem intellige. Vel, confirma me, in regno. Spiritum rectum: hoc est, innovando Spiritum sanctum: hoc est, spiritum prophetiae. Spiritum principalem, Patrem.","english":"Turn your face away from my sins. And do not so look upon them that they return into your remembrance. Turn away your face. As if he should say: do not see them, nor remember them. And blot out all my iniquities. Past, present, and future.\n\nCreate a clean heart in me, God, so that I may see you. As David was asking, so each one also ought to do. Create a clean heart in me, God. For this reason he was asking, that it might be made clean from sin. And renew a right spirit in my inmost being. So that I may rightly confess you. Or, a right spirit, for seeing and discerning: as it was previously right in me.\n\nDo not cast me away from your face. Like Cain, so that I may be made an exile from you. From your face: that is, from your presence. And do not take your holy spirit away from me: but when my offenses have been consumed, establish me in your sight. Do not take your holy spirit away from me: that is, the spirit of prophecy.\n\nRestore to me the joy of your salvation. The exultation of your Christ, which I had in him before I sinned. The salvation of God the Father is Christ. As if he should say: just as before I was foreseeing through the spirit that Christ would come in the flesh: so now let me do likewise. And strengthen me with the principal spirit. So that he himself may be in me: and vices may not rule. But you who read the holy Scripture: understand here the holy Trinity. Or, strengthen me, in the kingdom. A right spirit: that is, by renewing the Holy Spirit: that is, the spirit of prophecy. The principal spirit, the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Spiritum rectum, Filium: Spiritum sanctum, Spiritum sanctum.\n\nDocebo iniquos viat tuas: et impii ad te convertentur. Ut declinantes a viis pravis, poenitentiam agentes misericordiam consequantur, sicut et ego a te misericordiam consecutus sum. Docebo iniquos vias tuas: et impii ad te convertentur: hoc est, ponam meipsum, ut meum exemplum alii imitentur.\n\nLibera me de sanguinibus, Deus. De peccatis multis: de quibus et Paulus ait: quia caro et sanguis regnum Dei non possidebunt (I Cor. xv). Deus salutis meoe. A quo post peccatum vivificor. Quia alius nullus potest hoc facere, Et exsultabit lingua mea justitias tuas. Per quas punito in me peccato, misericordiam praebuisti. Vel praedicabit mea lingua mandata tua.\n\nDomine, labia mea aperies: et os meum annuntiabit laudem tuam. SI aperias os meum sicut Moysi quon(??) dam: ego praeconabo quia sanctos, quia plus, quia misericors es. Vel clausa erant per peccatum: nec locus erat, hec tempus, nec persona, nec exemplum poterant dare: quia non est pulchra laus in ore peccatoris.","english":"A right spirit, the Son: the Holy Spirit, the Holy Spirit.\n\nI will teach the wicked your ways: and the impious will be converted to you. That those who turn aside from depraved ways, doing penance, may obtain mercy, just as I too have obtained mercy from you. I will teach the wicked your ways: and the impious will be converted to you: that is, I will set myself forward, so that others may imitate my example.\n\nDeliver me from bloodsheds, O God. From many sins: of which Paul also says: that flesh and blood will not possess the kingdom of God (1 Cor 15). O God of my salvation. By whom I am made alive after sin. Because no other can do this, And my tongue will exult in your justices. Through which, sin having been punished in me, you have shown mercy. Or my tongue will proclaim your commandments.\n\nO Lord, you will open my lips: and my mouth will announce your praise. If you open my mouth as once that of Moses: I will proclaim that you are holy, that you are merciful, that you are compassionate. Or they were closed through sin: nor was there a place, nor a time, nor could a person, nor an example give them: because praise is not beautiful in the mouth of a sinner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"Quoniam si valuisses sacrificium, dedissem utique, holocaustis non delectaberis. Audiant Judaei sacrificia sua cessasse: intelligant etiam per alium prophetam Deum loquentem: Sabbata, holocausta neomeniasque vestras odivit anima mea (Isai. i). Quid ergo tu, homo, offeres? Audi quid subjecit:\n\nSacrificium Deo spiritus contribulatus: cor contritum et humiliatum Deus non spernit. Merito inter reliquas beatitudines Evangelicas, beatitudo haec continet principatum. Beati, inquit, pauperes spiritu, quoniam ipsorum est regnum coelorum (Matt. v). Qui non in vanitatibus saeculi inflantur: sed a Deo accipiunt spiraculum vitae: atque contritionem anxii cordis in eum refundunt, qui pro nobis? humilis factus est. Vel multi habent cor contritum, sed non habent humiliatum: quia plangunt quod fecerunt: et postea ad ipsum reverti desiderant, quod antea fecerunt: et de praeterito nolunt (??)oenitere.","english":"For if you had valued sacrifice, I would surely have given it; you will not delight in burnt offerings. Let the Jews hear that their sacrifices have ceased; let them understand also that God speaks through another prophet: Your sabbaths, burnt offerings, and new moons my soul has hated (Isa. 1). What then will you offer, O man? Hear what follows:\n\nA sacrifice to God is a troubled spirit: a contrite and humbled heart, O God, you will not despise. Justly among the other Gospel beatitudes, this beatitude holds the first place. Blessed, he says, are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5). Those who are not puffed up by the vanities of the world, but receive from God the breath of life, and pour out the contrition of an anxious heart upon him who for our sake became humble. Or many have a contrite heart, but do not have a humbled one: because they lament what they have done, and afterward desire to return to the very thing they did before, and are unwilling to repent of the past.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"Benigne fac, Domine. Hoc est, placitam fac spem nostram. In bona voluntate tua, Sion. Qua te contemplamur. Et oedificentur muri Jerusalem. Munitiones fidei charitatisque illius quas in Ecclesia positi in te collocavimus.\n\nTunc acceptabis sacrificium justitipe, oblationes et holocausta. Cum vel te pro nobis offers Patri: vel a nobis laudes et gratiarum accipis actiones. Vel, m(??)ri Jerusalem, virtutes animae, vel Ecclesiae. Tunc acceptabis sacrificium: id est, confessionem ex ore peccatoris. Oblationem: hoc est, laudationem, et holocausta. Tunc imponent super altare tuum vitulos. Altare, fides: quia quidquid offers, per fidem offerre debes: Vitulum, laudes, vel cogitationes, vel victimas, scilicet, ut meipsum offeram hostiam vivam, sanctam, placentem tibi. Nos quoque famuli tui supplices deprecamur, Domine Jesu Christe, ut pietatis consilio, magnis facinoribus nostris, immensam misericordiam largiaris: nosque per contritionem cordis humiliati, mactando(??)vilia, jugulando delicta, dignum tibi acccptabileque praepares holocaustum. Amen.","english":"Deal kindly, O Lord. That is, make our hope pleasing to you. In your good will, for Zion. By which we contemplate you. And let the walls of Jerusalem be built. The fortifications of faith and love of that city, which we, placed in the Church, have set in you.\n\nThen you will accept the sacrifice of justice, oblations and burnt offerings. When either you offer yourself for us to the Father, or you receive from us praises and acts of thanksgiving. Or, for the walls of Jerusalem, the virtues of the soul, or of the Church. Then you will accept the sacrifice: that is, the confession from the mouth of a sinner. The oblation: that is, the praise, and the burnt offerings. Then they will place calves upon your altar. The altar is faith: because whatever you offer, you must offer through faith. The calf is praises, or thoughts, or victims—namely, that I may offer myself as a living victim, holy, pleasing to you. We also, your suppliant servants, beseech you, Lord Jesus Christ, that by the counsel of your loving-kindness you would bestow your immense mercy upon our great sins, and that, through contrition of a humbled heart, by slaying base things and putting our offenses to death, you would prepare us as a worthy and acceptable burnt offering to you. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"PSALMUS LI.\n\nIn finem, intellectus David, cum venit ad cum Doec Idumoeus, et annuntiavit Sauli, et dixit: Venit David in domum Achimelech. In Regnorum libro, et in ipso Hebraico Psalterio, Abimelech, scriptum est: sed quoniam beth et caph apud Hebraeos litterae, modico apice distinguuntur: ideo error facilius obrepsit. Abimelech interpretatur, regnum patris mei. David interpretatur, fortis manu. Venit in domum Abimclech: et Christus venit in regnum Judaeorum. Per Saul intelligitur mors: per David vita. Quid est quod mors persequitur vitam: nisi quod ab initio saeculi semper mors persequitur vitam nostram? Quia qui ista praesentia amant: persequuntur sanctam Ecclesiam: id est, illos qui coelestia diligunt. Psalmus voceni continet prophetae peccata Judaici populi exprobrantis: ad ipsum enim haec loquitur, dicens:\n\nQuid gloriaris in malitia? Cur monitis divinis obvians, prophetas interficis? Qui potens es in iniquitate. Nam cum ope Dei crescens, interficis prophetas ejus: hoc ad cumulum auxisti malitiae, ut ipsum Dominum traderes neci. Vel, quid gloriaris in malitia? hoc est Adam, et diabolus: quia quod Deus aedificavit, illi destruxerunt in semetipsis: imaginem Dei et angelorum. Qui potens es in iniquitate. Non in bonitate, sed in iniquitate.","english":"PSALM 51.\n\nUnto the end, understanding of David, when Doeg the Idumaean came to him and announced to Saul, and said: David has come into the house of Achimelech. In the book of Kings, and in the Hebrew Psalter itself, it is written Abimelech; but since the letters beth and caph among the Hebrews are distinguished by a small stroke, error has crept in the more easily. Abimelech is interpreted, the kingdom of my father. David is interpreted, strong of hand. He came into the house of Abimelech: and Christ came into the kingdom of the Jews. By Saul is understood death; by David, life. What is it that death persecutes life, except that from the beginning of the world death always persecutes our life? Because those who love these present things persecute the holy Church: that is, those who love heavenly things. The psalm contains the voice of the prophet reproaching the sins of the Jewish people: for he speaks these things to him, saying:\n\nWhy do you glory in malice? Why, opposing the divine warnings, do you kill the prophets? You who are powerful in iniquity. For when, growing by the help of God, you kill his prophets, you have increased malice to this height, that you would hand over the Lord himself to death. Or, why do you glory in malice? That is, Adam, and the devil: because what God built, they destroyed in themselves: the image of God and of the angels. You who are powerful in iniquity. Not in goodness, but in iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"Tota die. Omne tempus vitae tuae in quo haec malitia usque ad effusionem Dominici sanguinis propagata est. Injustitiam cogitavit lingua tua. Cogitatio sopientium corde concipitur, et ore profertur. Nam in ore stultorum, cor eorum. Ac si diceret: Non tractavit corde, quod vomit ex ore: ideo haec ad cogitationem detulit linguae. Vel hic lingua pro corde ponitur: secundum illud: Tu dixisti in corde tuo, in coelum ascendam, super astra coeli ponam sedem meam, in monte testamenti, in lateribus aquilonis: ascendam super altitudinem nubium: similis ero Altissimo (Isai. xli). Sicut novacula acuta, fecisti dolum. Dolus est cum aliud agitur, aliud simulatur. Et novacula si assimilct agere vultus nitorem, et genas vulnere suo sauciet, dolum faciet. Quia cum ait acutam, indicavit dolo versutam. Sic et Judaei Dominum, quem colere debuerant, non solum non coluerunt: sed diversis dolis superare nitentes, interfecerunt. Vel aliter: Novacula, persecutores intelliguntur: quia novacula capillum incidit: sed per capillum superfluitas divitiarum intelligitur. Sicut novacula acuta, fecisti dolum. Ille facit dolum, qui in negotio circumvenit fratrem suum. Unde Paulus ait: Nemo circumveniat, aut supergrediatur in negotio fratrem suum: quia de his omnibus vindex est Dominus (I Thess. iv).","english":"All the day long. Every time of your life in which this malice has been propagated even to the shedding of the Lord's blood. Your tongue has devised iniquity. A thought is conceived in the heart of those who are at rest, and is brought forth by the mouth. For in the mouth of fools, their heart. As if he were saying: He did not treat in his heart what he vomits from his mouth; therefore he brought these things to the thought of the tongue. Or here the tongue is put for the heart: according to that saying: You said in your heart, I will ascend into heaven, I will set my throne above the stars of heaven, on the mountain of the covenant, on the sides of the north: I will ascend above the height of the clouds: I will be like the Most High (Isaiah 41). Like a sharp razor, you have wrought deceit. Deceit is when one thing is done and another is feigned. And a razor, if it wishes to imitate the doing of a facial smoothness, and wounds the cheeks with its cut, will work deceit. Because when he said sharp, he indicated that it was cunning with deceit. So too the Jews, the Lord whom they ought to have worshiped, not only did not worship: but striving to overcome him with various deceits, they killed him. Or otherwise: By the razor, persecutors are understood: because a razor cuts the hair: but by the hair the superfluity of riches is understood. Like a sharp razor, you have wrought deceit. He works deceit who circumvents his brother in a matter. Whence Paul says: Let no one circumvent or overreach his brother in a matter: because the Lord is the avenger of all these things (1 Thessalonians 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"Dilexisti malitiam super benignitatem: iniquitatem magis, quam loqui oequitatem. Dilexit populus ille malitiam, cum eum qui benignitate propria ad liberandum venerat, interemit. Sed et nunc ipsi Judaei falsa de eo in quem non crediderunt, proloquuntur.\n\nDilexisti omnia verba proecipitationis, lingua dolosa. In excelsum enim iniquitatem loquentes, ipsi se praecipitant in laqueum damnationis. Verba proecipitationis, dicit: quia semetipsos praecipitaverunt: sicut diabolus de coelo, sicut et Adam de paradiso. In lingua dolosa: quia aliud habuerunt in sermone, aliud in corde.\n\nPropterea Deus destruet te in finem: et evellet te, et emigrabit te de tabernaculo tuo: et radicem tuam de terra viventium. Omnia haec in Judaico impleta sunt populo: quia et a legis littera destructus, et evulsus de civitate: migralusque est de tabernaculo Dei. Sedet de his haec intelliguntur, qui non credunt Dominici corporis tabernaculum: quia exterminabuntur a consortio claritatis ejus, ac de beatae sedis habitaculo, vel de viventium terra quam sancti haeredirabunr. Vel, destruet te Deus in finem: hoc est memoriam diaboli. Ut alibi: Ut non apponat ultra magnificare se homo super terram (Psal. xlix). Unde sanctus Paulus apostolus dixit: In finem saeculorum inimica destruetur mors (I Cor. xv): id est, diabolus. Evellet te et emigrabit te de tabernaculo tuo, et radicem tuam de terra viventium.","english":"You have loved malice above goodness: iniquity more than to speak equity. That people loved malice, when it killed the one who had come in his own goodness to set them free. But even now the Jews themselves speak false things concerning him in whom they have not believed.\n\nYou have loved all words of precipitousness, O deceitful tongue. For speaking iniquity against the Most High, they themselves cast themselves headlong into the snare of damnation. Words of precipitousness, he says: because they cast themselves headlong, as the devil from heaven, as Adam also from paradise. In a deceitful tongue: because they had one thing in speech, another in the heart.\n\nTherefore God will destroy you in the end: and he will pluck you out, and he will remove you from your tabernacle: and your root from the land of the living. All these things were fulfilled in the Jewish people: because both destroyed by the letter of the law, and torn from the city, and removed from the tabernacle of God. But these things are understood of those who do not believe in the tabernacle of the Lord's body: because they will be banished from the fellowship of his brightness, and from the dwelling of the blessed seat, or from the land of the living which the saints will inherit. Or, God will destroy you in the end: that is, the memory of the devil. As elsewhere: That man may not add any more to magnify himself upon the earth (Ps. 49). Whence the holy apostle Paul said: In the end of the ages the enemy death will be destroyed (1 Cor. 15): that is, the devil. He will pluck you out and remove you from your tabernacle, and your root from the land of the living.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"Ut mors in Adam data est: ita omnibus ejus filiis dominatur. Unde dictum est: Terra es, et in terram ibis (Gen. iii). Diabolus et Adam eradicaverunt se: et unusquisque sic facit quando peccat.\n\nVidebunt justi, et timebunt. Ne talia appetant. Et super eum ridebunt. De ultione calamitatis ejus. Videbunt, hoc est, intelligent eorum poenam: et timebunt, sicut sanctus Paulus dicit: Vide ne et tu tenteris (Galat. vi). Vel, timebunt: id est, nescient exitum illorum. Unde dictum est: Nescit homo finem suum (Eccles. ix). Adhuc, Et super eum ridebunt. Duo tempora sunt: Tempus flendi, et tempus ridendi. Hic habent sancti tempus flendi, et in futuro tempus ridendi. Et dicent: ecce homo qui non posuit Deum adjutorem suum: sed speravit in multitudine divitiarum suarum: et proevaluit in vanitate sua. Ideo super eum haec vindicta descendit. Vel de illo divite dicit, qui in inferno torquebatur, quia bona receperat in vita sua (Luc. xvi): et de illo alio cui dicit: Stulte, hac nocte animam tuam repetunt a te: quae autem parasti cujus erunt (Luc. xi)? Sic est qui sibi thesaurizat, et non est in Deum dives. Numquid malum sit divitias habere, tantum ut de justo habeantur: et Deo gratiae referantur, qui eas dedit? Non, sed malum est spem in divitiis ponere: cum in alio psalmo dicat: Divitiae si affluant, nolite cor apponere (Psal. lxi).","english":"As death was given in Adam, so it rules over all his sons. Hence it was said: Earth you are, and to earth you shall go (Gen. 3). The devil and Adam uprooted themselves: and each one does so when he sins.\n\nThe just shall see, and shall fear. Let them not desire such things. And they shall laugh over him. Concerning the vengeance of his calamity. They shall see, that is, they shall understand their punishment: and they shall fear, as the holy Paul says: See lest you also be tempted (Gal. 6). Or, they shall fear: that is, they shall not know their end. Hence it was said: Man does not know his end (Eccles. 9). Further, And they shall laugh over him. There are two times: a time of weeping, and a time of laughing. Here the saints have a time of weeping, and in the future a time of laughing. And they shall say: Behold the man who did not set God as his helper: but hoped in the multitude of his riches: and prevailed in his vanity. Therefore this vengeance descended upon him. Or he speaks of that rich man who was tormented in hell, because he had received good things in his life (Luke 16): and of that other to whom it is said: Fool, this night they require your soul from you: but the things you have prepared, whose shall they be (Luke 11)? So is he who stores up for himself, and is not rich toward God. Is it evil, then, to have riches, so long only as they are held by a just man: and thanks are given to God, who gave them? No, but it is evil to place hope in riches: since in another psalm he says: If riches abound, do not set your heart upon them (Ps. 61).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"Divitias licet habere ad necessitatem, et non licet possidere ex amore. Nam et Abrabam, et reliqui boni divitias habuerunt: sed spem in divitias non miserunt.\n\nEgo autem sicut oliva fructifera in domo. Comparat se propheta olivae fructiferae per pinguedinem sapientiae: ut in Ecclesia Dei collocatus, vivens in legis allegoria, Evangelica proferat poma. Unus est enim Deus veteris novique Testamenti prolator. Oliva fructifera, sancta Ecclesia est: ut illud: Promptuaria eorum plena, eructantia (Psal. cxliii). Hic in bonam partem. Item oliva non fructifera: sicut ait propheta: Vocavit Dominus nomen tuum, a voce loquelae grandis exarsit ignis in ea: et combusta sunt fruteta ejus (Jerem. xi). Et illud: Olivam uberem, pulchram, fructiferam, speciosam (Ibid.); sed conversa es in oleastrum. Item in bonam partem dicit: Tu autem cum oleaster esses, insertus es in bonam olivam (Rom. xi): id est, in fidem patriarcharum. Speravi in misericordia Dei in oeternum, et in soeculum soeculi. Quia non est humanae fragilitatis facultas, ut per se quis salvus fiat, sed per misericordiam Dei.","english":"To have riches for necessity is permitted, but to possess them out of love is not permitted. For both Abraham and the other good men had riches, but they did not place their hope in riches.\n\nBut I am like a fruitful olive tree in the house. The prophet compares himself to a fruitful olive tree through the richness of wisdom, so that, placed in the Church of God and living in the allegory of the law, he may bring forth evangelical fruits. For there is one God, the giver of the old and new Testament. The fruitful olive tree is the holy Church, as that passage says: Their storehouses full, overflowing (Ps. 143). Here it is taken in a good sense. Likewise the unfruitful olive tree, as the prophet says: The Lord called your name, from the voice of a great speech fire blazed up in it, and its branches were burned (Jer. 11). And that passage: A rich olive tree, beautiful, fruitful, fair (Ibid.), but you were turned into a wild olive. Likewise in a good sense he says: But you, when you were a wild olive, were grafted into the good olive (Rom. 11), that is, into the faith of the patriarchs. I have hoped in the mercy of God forever, and for ever and ever. Because it is not within the capacity of human frailty that one be saved by himself, but through the mercy of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Confitebor tibi in soeculum quia fecisti. Deprecans ut in hoc saeculo, quod verbo creasti, confessionem merear, et illud clementia solita largiatur. Et exspectabo nomen tuum: quoniam bonum est in conspectu sanctorum tuorum. Nomen illud ante cuncta saecula benedictum, quod reddit sanctis debitum praemium. Quod propheta sitiens postulat: ut in conspectu ejus aeternae bealitudinis accipiat sortem. Qui nobis praestare dignetur, ut ab omni dolo liberi, ab omni iniquitate mundati, Filium Dei aequalem Patri Spirituique sancto confessi, mereamur sicut oliva fructifera in Jerusalem coelesti plantari.\n\nPSALMUS LII.\n\nIn finem, pro Amalech, intellectus ipsi David. Amalech interpretatur, a dolens, sive parturiens: corpus Christi intelligilur. Et Dominus doluit pro peccatis nostris: quia verum corpus fuit, et parturivit filios. Et Ecclesia corpus Christi, dolet pro peccatis suis, et aliorum, et parturivit filios per verbum praedicationis: ut illud: Per Evangelium ego vos genui (I Cor. iv). Et item: Filioli mei, quos iterum parturio donec formetur Christus in vobis (Galat. iv). Hic psalmus vocem continet prophetae peccatores atque impios increpantis. Dixit insipiens in corde suo: non est Deus. Dixit insipiens, populus Judaicus, sive diabolus, non est Deus. Ac si dicat, non est Christus Filius Dei.","english":"I will confess to you forever, because you have made me. I pray that in this world, which you created by your word, I may merit to make confession, and that he may bestow it by his accustomed clemency. And I will wait upon your name, because it is good in the sight of your saints. That name, blessed before all ages, which renders to the saints their due reward, which the prophet, thirsting, seeks: that in his sight he may receive the lot of eternal blessedness. May he deign to grant us that, free from all deceit, cleansed from all iniquity, having confessed the Son of God equal to the Father and the Holy Spirit, we may merit to be planted like a fruitful olive in the heavenly Jerusalem.\n\nPSALM LII.\n\nUnto the end, for Amalech, the understanding of David himself. Amalech is interpreted as \"grieving\" or \"in labor\": the body of Christ is understood. And the Lord grieved for our sins, because he was a true body, and he brought forth sons. And the Church, the body of Christ, grieves for her own sins and those of others, and brings forth sons through the word of preaching: as that saying, \"Through the Gospel I begot you\" (1 Cor 4). And again: \"My little children, whom I again travail in birth until Christ be formed in you\" (Gal 4). This psalm contains the voice of the prophet rebuking sinners and the impious. The fool has said in his heart: there is no God. The fool has said, the Jewish people, or the devil: there is no God. As if he were saying, there is no Christ, the Son of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"Corrupti sunt. De lege bonae naturo. Abominabiles facti sunt. Hoc est, odibiles facti sunt. In iniquitatibus suis. Hoc est, in desideriis suis. Deum stulti cum ore negare ausi non sint, corde tamen dicunt eum non esse: in quo malo horribiles et abominabiles Deo fiunt. Non est qui faciat bonum: non est usque ad unum. Non de omnibus, sed de his omnibus tantum, qui Deum negant, propheta dicit: quia aliquoliens bona loquuntur: numquam tamen faciunt.\n\nDominus de coelo prospexit super filios hominum, ut videat si est intelligens, aut requirens Dominum. Id est, ut inveniret quos eligeret: sicut quondam in prophetis patriarchisque fecit: inventumque tamquam proprium manciparet alumnum. Prospicere et videre, ignorantis et quaerentis est. Numquid Deus aliquid ignorat? Non, sed coeli sancti sunt: ut ait propheta: Coeli enarrant gloriam Dei (Psal. xviii). Et alibi juxta Apostolum: Nostra autem conversatio in coelis est (Philip. iii): quia Spiritus sanctus facit sanctos amare et diligere Deum, et ipse Spiritus sanctus Deus est. Prospicit Deus per suos sanctos, quia ille prodicat, et loquitur per illos, ut Dominus ait: Non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis (Matth. x).","english":"They are corrupt. Concerning the law of good nature. They have become abominable. That is, they have been made hateful. In their iniquities. That is, in their desires. Fools have not dared to deny God with their mouth, yet in their heart they say that he does not exist: in which evil they become horrible and abominable to God. There is none who does good: there is not even one. The prophet says this not of all, but only of all those who deny God: because at times they speak good things, yet they never do them.\n\nThe Lord has looked down from heaven upon the sons of men, to see whether there is one who understands, or who seeks the Lord. That is, so that he might find those whom he would choose: as he once did among the prophets and patriarchs: and having found him, he might claim him as his own servant and foster child. To look down and to see belongs to one who is ignorant and one who seeks. Does God not know something? No, but the heavens are holy: as the prophet says: The heavens declare the glory of God (Ps. 18). And elsewhere, according to the Apostle: But our conversation is in heaven (Phil. 3): because the Holy Spirit makes the saints love and cherish God, and that same Holy Spirit is God. God looks down through his saints, because he declares beforehand, and speaks through them, as the Lord says: For it is not you who speak, but the Spirit of your Father, who speaks in you (Matt. 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Omnes declinaverunt, simul inutiles facti sunt. Hi insipientes, quia non requirebant Deum: omnes declinaverunt, in passiones; simul inutiles facti sunt. Inutilis dicitur, qui non operatur aliquid boni: unde dicit in Evangelio: Tollite talentum ab eo, et inutilem servum projicite in tenebras exteriores; ibi erit fletus et stridor dentium (Matt. xxv). Sibimetipsis sunt inutiles, qui mandata Dei adimplere non volunt. Non est qui faciat bonum: non est usque ad unum. Nullus enim ex his implet voluntatem Patris coelestis.\n\nNonne cognoscent omnes qui operantur iniquitatem: qui devorant plebem meam sicut escam panis? Deum non invocaverunt. Cognoscunt enim se impie agere, et non solum non emendant, sed etiam Dei populum devorant dentibus malitiae suae: Deumque invocare contemnunt. Illic trepidaverunt timore, ubi non erat timor. Idola ac simulacra mortua timuerunt: qui Deum timere debuerant.","english":"All have turned aside, together they have become useless. These are foolish, because they were not seeking God: all have turned aside into passions; together they have become useless. He is called useless who does not work anything good: whence he says in the Gospel: Take the talent from him, and cast the useless servant into the outer darkness; there will be weeping and gnashing of teeth (Matt. 25). They are useless to themselves, who do not wish to fulfill the commandments of God. There is no one who does good: no, not even one. For none of these fulfills the will of the heavenly Father.\n\nWill not all those who work iniquity know: who devour my people as food of bread? They have not called upon God. For they know that they act impiously, and not only do they not amend, but they even devour the people of God with the teeth of their malice: and they scorn to call upon God. There they trembled with fear, where there was no fear. They feared dead idols and images: they who ought to have feared God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"Quoniam Deus dissipavit ossa eorum, qui hominibus placent. Conteret enim spem aeternitalis eorum Deus, qui in ejus contumeliam magis sibi quam illi placuerunt. Sibi placentes confusi sunt, id est, qui hominibus placent, et non Deo. Confusi sunt, quoniam Deus sprevit eos. Merito spernitur a Deo qui reliquerit Deum: et qui eum relinquit, digne tamquam ignotus ab eo confunditur, dicente Apostolo: Omnis ignorans ignorabitpr (II Cor. xiv).\n\nQuis dabit ex Sion salutare Israel? De Sion, ut ait propheta, exibit Lex, et verbum Domini de Jerusalem (Isai. ii). Quis dabit? Deus Pater dedit Filium suum in sion: hoc est, in sanctam Ecclesiam, Sa– lutare Israel. Salutaris poster Christus est. Quis dabit nisi Dominus in adventu suo, per quem gloriam aeternitatis speculamu(??)? Cum averterit Dominus captivitatem plebis suoe. Ipse quoque, aversa captivitate vitiorum, erexit nos in libertate virtutum. De qua captivitate dicit: jam redempti sunt de peccato Adae sed tamen adhuc in captivitate detinemur, quia non ept integra libertas, quia dum sumus in corpore, peregrinamur a Domino. Et item dicit: Infelix ego homo, quis me liberabit de corpore mortis hujus (II Cor. ii)? Gratia Dei per Jesum Christum Dominum nostrum (Rom. vii). Sed in die judicii quando inimica destruetur mors, tunc erit vera redemptio. Exsultabit Jacob, et loetabitur Israel.","english":"Because God has scattered the bones of those who please men. For God will crush their hope of eternity, who in contempt of him pleased themselves rather than him. Those who please themselves are confounded, that is, those who please men and not God. They are confounded, because God has spurned them. He is deservedly spurned by God who has forsaken God; and he who forsakes him is worthily confounded by him as one unknown, as the Apostle says: Every one who is ignorant shall be ignorant.\n\nWho shall give from Zion the salvation of Israel? From Zion, as the prophet says, the Law shall go forth, and the word of the Lord from Jerusalem. Who shall give? God the Father gave his Son in Zion: that is, in the holy Church, as the salvation of Israel. The salvation is Christ. Who shall give it except the Lord at his coming, through whom we behold the glory of eternity? When the Lord has turned away the captivity of his people. He too, having turned away the captivity of vices, has raised us up into the liberty of virtues. Of which captivity it says: they are now redeemed from the sin of Adam, but nevertheless we are still held in captivity, because the liberty is not yet complete, because while we are in the body, we are absent from the Lord. And again it says: Wretched man that I am, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord. But on the day of judgment, when death, the enemy, is destroyed, then there will be true redemption. Jacob shall exult, and Israel shall rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"Utrumque Christianus populus audit: qui est Jacob, dum supplanlat Judaicum pupulum, benedictionemque ejqs accipit, et Israel, dum Deum fidei oculis intuetur. Igitur et pos supplices deprecamur Deum tu declinantes a loquacitate superflua, ipso instruente, intelligamus omnia in ejus dominatione consistere, qui dignetur, ablata captivitate vitiorum, erigere nos in libertatem virtutum.\n\nPSALMUS LIII.\n\nIn finem, in carminibus intellectus Davidt cum veniunt Ziphoei et dicunt Saul: David absconditus est apud nos in spelunca Ziph. Ziph vicus est, et inde Ziphaei dicuntur. Ziphaei interpretantur, florentes, id est, peccatores, qui quasi florentes et virides sunt in praessenti vita, ut ait propheta: Omnis caro fenum, et omnis gloria ejus, sicut flos agri (Isai. xl), quia quod siccum est, igui reservatur, Isti deputantur in poenam: sancti ad regnum. Sicut herba hodie quasi viridis videtur esse, usqnequo fuerit aestus: sic peccatores quia videntur florere, in die judicii arescent, et sancti qui hic videntur quasi aridi et sicci, tunc erunt florentes et virides. Unde dictum est: Justus ut palma florebit (Psal. xci). David fuit absconditus in infe– riori parte terrae: et Dominus in utero sanctae Mariae, et in una gente Judaeorum, et divinitas in carne Christi. Iste psalmus orationem Dominici hominis continere dignoscitur, formam servi accipientis, accedentisque ad passionem in forma servi.","english":"Both things the Christian people hears: that he is Jacob, while he supplants the Jewish people and receives his blessing; and Israel, while he beholds God with the eyes of faith. Therefore we also, as suppliants, beseech God that we, turning aside from superfluous talk, instructed by him, may understand that all things consist in his dominion, who deigns, with the captivity of vices removed, to raise us up into the freedom of virtues.\n\nPSALM LIII.\n\nUnto the end, in songs of understanding of David, when the Ziphites come and say to Saul: David is hidden among us in the cave of Ziph. Ziph is a village, and from it the Ziphites are named. The Ziphites are interpreted as flourishing, that is, sinners, who are, as it were, flourishing and green in the present life, as the prophet says: All flesh is grass, and all its glory is like the flower of the field (Isa. xl), because what is dry is reserved for the fire. These are appointed to punishment, the saints to the kingdom. Just as the grass today seems, as it were, green, until the heat comes, so sinners, because they seem to flourish, will wither on the day of judgment, and the saints, who here seem, as it were, dry and parched, will then be flourishing and green. Whence it is said: The just shall flourish like the palm tree (Psal. xci). David was hidden in the lower part of the earth; and the Lord in the womb of holy Mary, and in one nation of the Jews, and the divinity in the flesh of Christ. This psalm is recognized to contain the prayer of the man who is the Lord, taking the form of a servant, and drawing near to the passion in the form of a servant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"Deus, in nomine tuo salvum me fac. Pestulat haec a Patre, ut ostendat carnis infirmitatem. In nomine tuo: hoc est in illo nomine humilitatis quod eat salvatio. Et in virtute tua judica me. Vult se Judicari, ut illud honorabile, majestatis nomen conscendant. Humilitas fuit, quando venit de coelo in uterum, de inero in praesepe, et sustinuit multa, id est, alapas, sputa et reliqua. Virtus fuit, quando resurrexit et ascendit in coelos quadragesimo die, etquiuquagesimo dic venit Spiritus sanctus super apostolos, et praidicaverunt doctrinam Evangelii in toto mundo, Unde dictum est: Et dedit illi nomen quod nat supei omne nomen: ut in nomine Jesu omne genu flectatur, coelestium, terrestrium, et infernorum: et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris (Philipp. ii). Et quia mortuus est ad tempus ex infirmitate carnis, vivit ex virtute Dei. Et item dicit Apostolus: Nihil existimavi me scire inter vos nisi Christum Jesum, et hunc crucifixum (II Cor. ii). Vel, judica me. Vox Ecclesiae discretionem regat.","english":"God, save me in your name. He asks this of the Father, that He may show the weakness of the flesh. In your name: that is, in that name of humility which is salvation. And in your virtue judge me. He wishes to be judged, that he may ascend to that honorable name of majesty. There was humility when He came from heaven into the womb, from the womb into the manger, and endured many things, that is, blows, spittings, and the rest. There was virtue when He rose again and ascended into the heavens on the fortieth day, and on the fiftieth day the Holy Spirit came upon the apostles, and they preached the doctrine of the Gospel throughout the whole world. Whence it is said: And He gave him a name which is above every name: that in the name of Jesus every knee should bow, of things in heaven, of things on earth, and of things under the earth: and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Philippians 2). And because He died for a time from the weakness of the flesh, He lives by the virtue of God. And again the Apostle says: I judged nothing among you to know but Christ Jesus, and him crucified (2 Corinthians 2). Or, judge me. May the voice of the Church govern discernment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"Deus, exaudi orationem meam, Et hoc rogat, ut mereator a Deo exaudiri. Noverat enim ille solus orare constanter, nec ignorare, ut homo quid peteret: juxta illud Apostoli: Nam quid oremus, sicut oportet, nescimus (Rom. viii). Auribus percipe verba oris mei. Vox Ecclesiae. Aures Domini dicuntur, quando exaudire dignatur.\n\nQuoniam alieni insurrexerunt adversus me. Hoc est Judaei, qui cum peculiares Dei essent, alienos se per transgressionem ab eo fecerunt: non cognitione, sed vita et operibus. Unde dicit: Filii alieni mentiti sunt mihi (Psal. xvii). Et si filii, quomodo alieni? De una tribu erant: sed alieni erant, quia ejus vitam qui illos venerat vivificare, volebant tollere. Et fortes quoesierunt animam meam. Herodes principesque sacerdotum mundanam habentes fortitudinem. Et Dominus dicit: Non haberes in me ullam potestatem, nisi tibi desuper datura fuisset (Joan. xix). Sic et haeretici persecutores super sanctam Ec– clesiam. Non proposuerunt Deum ante conspectum suum. Non intellexerunt sub persona corporea latere divinitatem. Diapsalma interpositum orationem immutat: ut eum qui prius precabatur quasi homo: ostendat effectum orationis obtinuisse, Ideoque sub– jecit:","english":"God, hear my prayer. He asks this, that he may be worthy to be heard by God. For he alone knew how to pray constantly, and did not, as a man, fail to know what he should ask, according to that saying of the Apostle: For we do not know what we should pray for, as we ought (Rom 8). Give ear to the words of my mouth. The voice of the Church. The ears of the Lord are spoken of when He deigns to hear.\n\nFor strangers have risen up against me. That is, the Jews, who although they were God's own peculiar people, made themselves strangers to Him by transgression: not in knowledge, but in life and works. Whence he says: The strange children have lied to me (Ps 17). And if they are children, how are they strangers? They were of one tribe: but they were strangers, because they wished to take away the life of Him who had come to give them life. And the strong have sought my soul. Herod and the chief priests, having worldly strength. And the Lord says: You would have no power over me, unless it had been given to you from above (Jn 19). So too the heretics, persecutors of the holy Church. They have not set God before their sight. They did not understand that divinity lay hidden beneath the bodily person. The Diapsalma interposed changes the prayer: so that He who was first praying as a man, He shows that the effect of the prayer has been obtained, and therefore He adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"Ecce enim Deus adjuvat me. Quia Dominus descendit in mortem. Et Dominus susceptor est animoe meoe. Cito eum redditurus. Vel Deus pater suscepit filium suum, et Christus suam Ecclesiam in fide.\n\nAverte mala inimicis meis, et in veritate tua disperde illos. Qui me non intellexerunt per malitiam suam, dispergantur in veritate tua: sicut mmc cernimus factum. Dispersi sum enim in regionibus Veritatem dicit: quia veras est, id est, reddet unicuique secundum opera sua. Disperde illos, in dic judicii et in tua justa vindicta: hoc est, diabolum et membra sua.\n\nVoluntarie sacrificabo tibi, Bene voluntarie: quia propria voluntate ipse sacerdos et hostia pro delictis populi se obtulit Patri, ut hoc sacrificium vitam tribueret mundo. Voluntarie sacrificabo tibi. Vox Ecclesiae. Voluntarie dicit, id est, non necessitate aut coacte, sed voluntarie, secundum illud: Providentes gregem non coacte, sed spontanec (I Petr. v). Et confitebor nomini tuo, quoniam bonum est. Confessus sum in mundo: quia descendi de coelo, non ut faciam voluntatem meam, sed tuam quia bona est (Joan. vi). Confitebor: hoc est laudabo nomen tuum: hoc bonum est.","english":"For behold, God helps me. Because the Lord descended into death. And the Lord is the sustainer of my soul. He will quickly restore him. Or, God the Father received his Son, and Christ received his Church in faith.\n\nTurn away evils from my enemies, and in your truth scatter them. Those who did not understand me through their malice, let them be scattered in your truth: as we now see it done. For we have been scattered in the regions. He says \"truth\": because he is true, that is, he will render to each according to his works. Scatter them, in the day of judgment and in your just vengeance: that is, the devil and his members.\n\nI will willingly sacrifice to you. Well, \"willingly\": because by his own will he himself, both priest and victim for the sins of the people, offered himself to the Father, so that this sacrifice might give life to the world. I will willingly sacrifice to you. The voice of the Church. He says \"willingly,\" that is, not by necessity or compulsion, but willingly, according to that saying: Shepherding the flock not by compulsion, but spontaneously (1 Peter 5). And I will confess to your name, because it is good. I have confessed in the world: because I descended from heaven, not to do my will, but yours, because it is good (John 6). I will confess: that is, I will praise your name: this is good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Quoniam ex omni tribulatione eripuisti me: et super inimicos meos despexit oculus meus. Quia orationem mundam fudit in principio psalmi: ideo ut Deus omnia praevidens, ereptum se a tribulationibus et inimicos despectos inspectione paterna pronuntiat: scilicet ut illa eum inteliigas regnare potentia, quia post resurrectionem victor remeavit ad astra. Quem nos supplices deprecamur, ut ejus adjutorio ab inimicis salvati, a tribulationibus mundanis erepti, ipsum caput nostrum Dominum Jesum Christum quem in coelis suspicimus, mente et opere prosequamur.\n\nPSALMUS LIV.\n\nIn finem, in carminibus intellectus David. In finem, in Christo: ut illud: Finis cmm legis Christus ad justitiam omni credenti (Rom. x). In finem, semper de Christo intelligitur. Unde et sancti apostoli dixerunt: Domine, ostende nobis Patrem, et sufficit nobis (Joan. xiv). Non potes legem implere, nisi ab ipso impleatur. Omnis Scriptura sancta de illo est. In carminibus, id est, in laudibus: Sicut carmina saeculi sunt, sic et carmina Ecclesiae: unde laus Dei cantatur: et consolatio sanctorum est: quia dictum est: Tunc justi fulgebunt sicut sol in regno Patris eorum: aquales angelis (Matth. xix). Psalmus vocem continet Mediatoris, qui cum Deus esset, formam servilem pro nostra libertate suscepit.","english":"Because you have delivered me from every tribulation, and my eye has looked down upon my enemies. Because he poured out a pure prayer at the beginning of the psalm, therefore God, foreseeing all things, declares that he has been delivered from tribulations and that his enemies have been looked down upon by the Father's inspection—namely, that you may understand that he reigns with that power, because after the resurrection he returned as victor to the stars. We suppliantly entreat him, that, saved by his help from enemies and delivered from worldly tribulations, we may follow with mind and deed our very head, the Lord Jesus Christ, whom we look up to in the heavens.\n\nPSALM 54.\n\nUnto the end, in songs of understanding, David. Unto the end, in Christ: as that saying, Christ is the end of the law unto righteousness to every believer (Rom. 10). Unto the end is always understood concerning Christ. Whence also the holy apostles said: Lord, show us the Father, and it is enough for us (John 14). You cannot fulfill the law unless it is fulfilled by him. All holy Scripture is concerning him. In songs, that is, in praises: as there are songs of the world, so also there are songs of the Church: whence the praise of God is sung, and it is the consolation of the saints: because it has been said: Then the just shall shine as the sun in the kingdom of their Father, equal to the angels (Matt. 19). The psalm contains the voice of the Mediator, who, though he was God, took the form of a servant for our freedom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"Exaudi, Deus, orationem meam, et ne despexeris deprecationem meam: intende mihi, et exaudi me. Triplex haec deprecatio ideo ostenditur: quod primam homo Deus in statu servili manens, a conscientia sanctitatis emittit. Secundam, quia se scit justum, obedientiam non despici postulat. Tertiam, propter infirmitatem carnis, ut sibi intenda– tur exorat. Qua ratione intellige, o homo: quia nisi pura conscientia depreccris, a Deo prorsus non exaudieris.\n\nContristatus sum in exercitatione mea. Quam pro mundi vita suscepi: quia sem per exercitatio ad res utiles ac necessarias agitur. Conturbatus sum a voce inimici. Qui me Samaritanum, et daemonium habentem, cum Deus essem antea saecula, increpabant. Vel vox Ecclesiae. Duos inimicos habet Ecclesia. Unum aperte, et unum occulte. Unum debet diligere, et alium odire. Diligere proximum, ut illud. Diligite inimicos vestros: benefacite his qui oderunt vos (Luc. vi): Et alium contemnere et odire: id est, diabolum qui occulte venit per suggestiones et delectationes. Et a tribulatione peccatoris. Qui mihi semper tribulationum insidias intendebat. Propter hoc tribulat Deus peccatores: aut ut emendentur, aut ut per Illos corrigat bonos.","english":"Hear, O God, my prayer, and do not despise my supplication: attend to me, and hear me. This threefold supplication is shown for this reason: that man, while remaining in a servile state, sends forth the first from a conscience of holiness. The second, because he knows himself to be righteous, he asks that his obedience not be despised. The third, on account of the weakness of the flesh, he entreats that attention be given to him. By this reasoning understand, O man: that unless you pray with a pure conscience, you will not be heard by God at all.\n\nI am grieved in my exercise. Which I undertook for the life of the world: because exercise is always directed toward useful and necessary things. I am troubled by the voice of the enemy. Who kept reproaching me as a Samaritan and one having a demon, though I was God before the ages. Or the voice of the Church. The Church has two enemies. One openly, and one secretly. She ought to love the one, and hate the other. To love her neighbor, as that saying: Love your enemies: do good to those who hate you (Luke 6): And to despise and hate the other: that is, the devil, who comes secretly through suggestions and delights. And from the tribulation of the sinner. Who was always plotting the snares of tribulations against me. For this reason God brings tribulation upon sinners: either that they may be corrected, or that through them He may correct the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"Quoniam declinaverunt in me iniquitates. Pupulus utique declinat ad iniquitatem, qui mendacium pro– fert super proximum. Vel Judaei super Dominum, sicut dixerunt: In Beclzebub principe daemoniorum ejicit daemonia (Matt. xii): Et in ira molesti erant mihi. Persequentes me in invidia sua. Et in ira mo– testi erant. Molestus, id est, saevus. In ira, festuca, trabs odium. Ira conturbat: trabs ex caecat: ut illud: Turbatus est prae ira oculus meus (Psal. vi).\n\nCor meum conturbatum est. Secundum hominem, sed virtute divina confortatum est. Nam et angelus, inquit Evangelisla, accedens confortabat eum (Luc. xxii). Et formido mortis cecidit super me. Timor animae, et tremor corporis. Timor et tremor venit super me. Siquidem ipse dixit: Iridis est anima mea usque ad mortem (Marc. xxvi). Contexerunt me tenebroe. Tenebrae dicuntur mali homines, qui persequuntur Ecclesiam, et qui tegunt ipsam in odio, quia qui odit fratrem suum, in tenebris est. Et contexerunt me tenebroe: sed quia lux eram, non me comprehenderunt.","english":"For they have turned iniquities against me. The people, surely, turn aside to iniquity, who bring forth a lie against their neighbor. Or the Jews against the Lord, as they said: In Beelzebub, the prince of demons, he casts out demons (Matt. 12): And in their anger they were troublesome to me. Those persecuting me in their envy. And in anger they were troublesome. Troublesome, that is, savage. In anger, the mote; the beam, hatred. Anger disturbs; the beam blinds: as that saying: My eye is troubled because of anger (Ps. 6).\n\nMy heart is troubled. According to man, but by divine power it was strengthened. For even an angel, says the Evangelist, coming to him, strengthened him (Luke 22). And the dread of death fell upon me. The fear of the soul, and the trembling of the body. Fear and trembling came upon me. Indeed he himself said: My soul is sorrowful even unto death (Mark 14). Darknesses have covered me. Darknesses are said to be evil men, who persecute the Church, and who cover it in hatred, because whoever hates his brother is in darkness. And darknesses have covered me: but because I was the light, they did not comprehend me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"Et dixi: quis dabit mihi pennas sicut columboe? et volabo, et requiescam. Non ab alio summam evolationem evadendae mortis, nisi a me ipso. Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam: ut de tenebris ad coelestia revertar. In columba autem spiritualem naturam designat, sicut in baptismo ostensum est. Columba simplex animal est absque felle, et a malitia fellis alienum: quia osculum charitatis animae significat: quia Ecclesia duas pennas habet, hoc est, duo praecepta charitatis: dilectionem Dei videlicet, et proximi.\n\nEcce elongavi fugiens. A Judaeis. Longe est enim a peccatoribus salus. Et mansi in solitudine. Cum gentibus incredulis, quas adventu meo florere feci. De quibus alius ait propheta: Laetetur ac floreat desertum (Isai. xxxv). Ecce elongavi fugiens, et mansi in solitudine. Columba fugit a conversatione humana, et sancti fugiunt a consortio hominum, non corporaliter, sed spiritualiter, hoc est, in conscientia, quia cogitant, quomodo se contra suggestiones diaboli vel haereticorum defendero debeant.","english":"And I said: Who will give me wings like a dove? And I will fly away, and rest. Not from another do I seek the highest flight of escaping death, but from myself. I have power to lay down my soul, and I have power to take it up again: so that I may return from darkness to heavenly things. In the dove, moreover, he designates the spiritual nature, as was shown in baptism. The dove is a simple animal, without gall, and alien from the malice of gall: because it signifies the kiss of charity to the soul: because the Church has two wings, that is, the two precepts of charity: namely, the love of God and of neighbor.\n\nBehold, I have gone far off, flying away. From the Jews. For salvation is far from sinners. And I remained in the wilderness. With the unbelieving nations, which I made to flourish by my coming. Of which another prophet says: Let the desert rejoice and flourish (Isa. 35). Behold, I have gone far off, flying away, and I remained in the wilderness. The dove flees from human conversation, and the saints flee from the company of men, not bodily, but spiritually, that is, in conscience, because they consider how they ought to defend themselves against the suggestions of the devil or of heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"Exspectabam eum qui salvum me fecit a pusillanimitate spiritus et tempestate. Exspectat in corpore positus, non solum salvationem patris, ut a diversis tempestatibus eruatur: sed etiam, ut ultionem do inimicis accipiat. Sequitur:\n\nProecipita, Domine, et divide linguas eorum. In aqua aliquis saepe praecipitatur. Ergo hi ita demergantur sicut in diluvio, et dispergantur divisis lin– guis, cen factum est in aedificatione turris. Sed cur ista fiant, adjecit: Quoniam vidi iniquitatem, et contradictionem in civitate. Iniquitatem, cum non crediderunt. Contradictionem, cum exprobrant, contradicentes: Nonne hic est filius Joseph fabri (Marc. vi)? Et alia multa.\n\nDie ac note. Id est, omni tempore. Die, cum doceret turbas, et illi non crediderunt. Nocte, cum pateretur, ei illi blasphemarent. Ergo taliter circumdatu repletaque est eorum civitas, id est, Jerosolyma, ut supra muros redundaret iniquitas ejus.","english":"I was waiting for him who saved me from faintness of spirit and from the storm. He waits while placed in the body, not only for the salvation of the Father, that he may be snatched from various storms, but also that he may receive vengeance upon his enemies. There follows:\n\nCast down, O Lord, and divide their tongues. Someone is often cast down into the water. Therefore let these be submerged as in a flood, and let them be scattered with their tongues divided, as happened in the building of the tower. But why these things happen, he added: For I have seen iniquity and contradiction in the city. Iniquity, when they did not believe. Contradiction, when they reproach, contradicting: Is not this the son of Joseph the carpenter (Mark 6)? And many other things.\n\nDay and night. That is, at every time. By day, when he was teaching the crowds, and they did not believe. By night, when he was suffering, and they blasphemed him. Therefore their city, that is, Jerusalem, was surrounded and filled in such a manner that its iniquity overflowed above the walls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"Et non defecit de plateis ejus usura et dolus. Omnia enim quae in lege prohibita sunt, ad angendi peccati cumulum excreverunt. In lege enim usurae accipi prohibentur (Deut. xxiii). Usura est plus accipere quam dare. Unde propheta dicit: Non feneravi, neque feneravit mihi quisquam (Jerem. xv). Et, Si vis quod tibi dimittatur, dimitte (Matth. vi).\n\nQuoniam si inimicus meus maledixisset mihi, sustinuissem utique, et si is qui oderat me super me magna locutus fuisset: abscondissem me forsitan ab eo. Non hic tantum de passione Dominus queritur, sed et de discipulo proditore. Nam legimus in Evangeliis, quia absconderit se a Judaeis (Joan. viii). A Juda autem non se abscondit: sed eum etiam convivio sancto ascivit, sicut sequitur:\n\nTu vero homo unanimis. Qui cum aliis conjunctus eras apostolis. Dux meus. Ad praedicandum cum caleris missus. Et notus meus. Quia me per legis mysterium cognoveras esse venturum. Dux meus et notus meus. Vox Christi de Juda. Unanimis dicit: quia videbatur ab aliis quasi bonus. Dux dicit, propter quod Christum tradidit, dux mortis fuit. Notus, quando misit cos binos ante faciem suam in praedicationem (Luc. x).","english":"And his usury and deceit did not fail from his streets. For all things that were forbidden in the law have grown up to swell the accumulation of sin. For in the law the taking of usury is forbidden (Deut. 23). Usury is to receive more than to give. Whence the prophet says: I have not lent at usury, nor has anyone lent at usury to me (Jer. 15). And, If you wish that which is owed to you to be forgiven, forgive (Matt. 6).\n\nFor if my enemy had cursed me, I would surely have endured it, and if he who hated me had spoken great things against me: perhaps I would have hidden myself from him. Here the Lord complains not only of the passion, but also of the betraying disciple. For we read in the Gospels that he hid himself from the Jews (John 8). But from Judas he did not hide himself: rather he even received him to the holy banquet, as follows:\n\nBut you, a man of one mind. You who were joined with the other apostles. My leader. Sent with the others to preach. And my acquaintance. Because you had known through the mystery of the law that I was to come. My leader and my acquaintance. The voice of Christ concerning Judas. He calls him of one mind: because he seemed to others as if good. He calls him leader, because in that he betrayed Christ, he was a leader of death. Acquaintance, when he sent them two by two before his face for preaching (Luke 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"Qui simul mecum dulces capiebas cibos. Cum mandatis vitae et voluntate patris plerumque refectus es. Cibus enim dulcis est, Patris facere voluntatem, ut illud: Qui intingit mecum manum iu paropside, levabit contra me calcaneum suum (Matt. xxvi). Vel cibus dulcis, id est, corpus et sanguis Christi: quod ipse accepit indiguus. In domo Dei ambulavimus cum consensu. Saepe enim cum ipso Domino in templo Salomonis cum praedicationis consensu abiit.\n\nVeniat mors super illos, et descendant ad infernum viventes. Ut majorem sui cordis dolorem secundum hominem ostenderet: ideo quasi in maledictione quae eis erant ventura praedixit. Veniat mors super illos, et descendant ad infernum viventes. Factum fuit hoc de Dathan, et Core, et Abiron, et simul venit ignis et mortui fuerunt, et terra absorbuit cos vivos (Num. xvi).\n\nQuoniam nequitia in habitaculis eorum in medio ipsorum. Etenim tam opere quam cogitatione, nequitia pleni sunt.","english":"You who together with me took sweet food. You were often refreshed by the commands of life and the will of the Father. For sweet food is to do the will of the Father, as that saying: He who dips his hand with me in the dish will lift up his heel against me (Matt. 26). Or the sweet food is the body and blood of Christ, which he himself received unworthily. We walked in the house of God with one accord. For often he went with the Lord himself in the temple of Solomon with the agreement of preaching.\n\nLet death come upon them, and let them go down alive into hell. So that he might show, in a human way, the greater grief of his heart, he therefore foretold, as if in a curse, the things that were to come upon them. Let death come upon them, and let them go down alive into hell. This was done concerning Dathan, and Korah, and Abiram, and fire came at once and they died, and the earth swallowed them alive (Num. 16).\n\nBecause wickedness is in their dwellings in the midst of them. For indeed in deed as well as in thought, they are full of wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"Ego autem ad Dominum clamavi, et Dominus salvabit me. Vespere, et mane, et meridie. Vespere cum passionem suscepit, mane cum resurrexit: meridie, cum omni claritate virtutis (??)suae adimpleta, coelos ascendit, sedet ad dexteram Patris.\n\nNarrabo et annuntiabo, et exaudiet vocem meam. Redimet in pace animam meam, ab his qui appropinquant mihi. Narrat scilicet: quod eum velociter pater exaudivit: quod eum de tribulationibus mortis eripuit: quod in pace animam ejus ab inimicis, qui ci ob inferendam mortem propinquaverant, liberavit. Vel, narrabo, quasi minora, et annuntiabo, quasi majora. Liberavit in pace animam meam. In pace, hoc est, in semetipso, ut Paulus dixit: Ipse est pax nostra, qui fecit utraque unum (Ephes. i). Ab his qui appropinquant mihi. Appropinquant corpore, non vita nec merito. Quoniam inter multos erant mecum. Inter multos, sed non in paucis. In multis vero, id est, in baptismo, et in fide non ficta. In paucis non sunt, hoc est, in fide firma, et spe, et charitaie. inter multos, credentes, erant mecum, et non credebant.","english":"But I cried to the Lord, and the Lord will save me. Evening, and morning, and noon. In the evening, when he underwent the passion; in the morning, when he rose again; at noon, when every glory of his power had been fulfilled, he ascended into the heavens and sits at the right hand of the Father.\n\nI will narrate and announce, and he will hear my voice. He will redeem my soul in peace, from those who draw near to me. He narrates, that is: that the Father heard him swiftly; that he snatched him from the tribulations of death; that in peace he freed his soul from the enemies who had drawn near to him to inflict death. Or, I will narrate, as lesser things, and announce, as greater things. He freed my soul in peace. In peace, that is, in himself, as Paul said: He himself is our peace, who has made both one (Eph. 1). From those who draw near to me. They draw near in body, not in life nor in merit. For they were with me among many. Among many, but not among the few. In many, that is, in baptism and in unfeigned faith. They are not among the few, that is, in firm faith, and hope, and charity. Among many believers they were with me, and they did not believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Exaudiet Deus. Me benedicentem, non illos maledicentes. Exaudiet Deus: sanctos suos. Et humiliabit eos. Hoc est, superbos. Qui est ante soecula. Pater utique, quem in me manere non cognoverunt: quia est ante saecula, et manet in aeternum. Ille qui initium sumpsit ex Maria, ante saecula genitus est.\n\nNon est enim illis commutatio. De malo in bonum: non commutantur, non transferuntur secundum Evangelium de morte in vitam. Et non timuerunt Deum. Ideo causa ad ultionem descendit, sicut sequitur: Expandit manum suam in retribuendo. Quia cum eis ad auxilium porrecta fuisset: non eam receperunt. Non timuerunt Deum: propterea non declinaverunt de malo in bonum: quia non cognoverunt. Et extendit manum suamt in retribuendo illis. Extendit manum suam, ut ait propheta: Tota die expandi manus meas ad populum non credentem et contradicentem mihi (Isai. lxv): ideo quia non credit opera mea et potentiam meam. In retribuendo illis, hoc est, in vindicta in dic judicii: praesertim cum Abrahae dixi: In semine tuo benedicentur omnes gentes terrae (Genes. xxv), id est, in Christo, et in alio loco: Et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae (Psal. ii). Christus per novum Testamentum acquisivit haereditatem suam.","english":"God will hear. Me blessing, not them cursing. God will hear: his saints. And he will humble them. That is, the proud. He who is before the ages. The Father, surely, whom they did not recognize as remaining in me: because he is before the ages, and remains forever. He who took a beginning from Mary was begotten before the ages.\n\nFor there is no change in them. From evil to good: they are not changed, they are not transferred according to the Gospel from death to life. And they did not fear God. Therefore the cause descended to vengeance, as follows: He stretched out his hand in recompensing. Because when it had been extended to them for help, they did not receive it. They did not fear God: therefore they did not turn aside from evil to good: because they did not know. And he stretched out his hand in recompensing them. He stretched out his hand, as the prophet says: All day long I stretched out my hands to a people that did not believe and contradicted me (Isa. 65): therefore because they did not believe my works and my power. In recompensing them, that is, in vengeance on the day of judgment: especially since I said to Abraham: In your seed all the nations of the earth will be blessed (Gen. 25), that is, in Christ, and in another place: And I will give you the nations as your inheritance, and the ends of the earth as your possession (Ps. 2). Christ through the new Testament acquired his inheritance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"Contaminaverunt testamentum ejus. Quia non intellexerunt Dominum Jesum sanctorum virorum praeconio repromissum. Et divisi sunt ab ira vultus ejus. Ab spirituali providentia, divisa est contemplatio eorum: ideo pars eorum cum infidelibus posita est. Post eorum exprobrationem ad Judam sermo refertur dicens: Et appropinquavit cor illius, ut impletum a diabolo traderet Christum. Contaminaverunt testamentum ejus, et divisi sunt ab ira vultus ejus, id est, haeretici, qui voluerunt contaminare testamentum Dei, divisi erunt in die judicii quando accipient sententiam damnationis: Ite, maledicti, in ignem aeternum (Matt. xxv). Et appropinquavit cor illius. Voluntas ejus: quia quod intelligunt de Scripturis, in malum vertunt, quia de fide Trinitatis, non recte credunt. Unde dictum est: Oportet esse haereses, ut qui probati sunt, manifesti fiant in vobis (I Cor. xi).","english":"They defiled his testament. Because they did not understand the Lord Jesus, promised by the proclamation of holy men. And they were divided from the wrath of his countenance. From spiritual providence, their contemplation was divided: therefore their portion was placed with the unbelievers. After their reproach, the word is directed to Judas, saying: And his heart drew near, so that, filled by the devil, he would betray Christ. They defiled his testament, and they were divided from the wrath of his countenance, that is, the heretics, who wished to defile the testament of God, will be divided on the day of judgment when they receive the sentence of damnation: Go, you cursed, into eternal fire (Matt. 25). And his heart drew near. His will: because what they understand from the Scriptures, they turn to evil, because they do not rightly believe concerning the faith of the Trinity. Whence it is said: There must be heresies, so that those who are approved may be made manifest among you (1 Cor. 11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"Molliti sunt sermones ejus super oleum, et ipsi sunt jacula. Cum ait, molliti sunt: de pluribus dicit, cum prius de uno locutus fuisset. Ergo intellige diabolum nuncupatum, et Judam, qui leniores oleo fecit sermones suos, cum ait: Ave, Rabbi, et osculatus est eum (Matt. xvi). Tale oleum renuentes, ut in tribulationibus positi, Dei petamus auxilium, ipse nos Deus suo exemplo docuit dicens:\n\nJacta in Dominum curam tuam, et ipse te enutriet. Ut ab eo educatus inimicis fortis resistas. Non dabis in oeternum fluctuationem justo. Si enim justus fueris, non te patitur ab iniquis fluctibus fatigari. Qui fluctuat, in mari est. Per mare, mundus iste intelli– gitur: in quo sancti fluctuant.\n\nTu vero, Deus, deduces illos in puteum interitus. Ut qui noluerunt bibere de fonte aquae vivae: in puteum interitus demergantur. In puteum interitus: hoc est, in infernum, justa vindicta super illos.","english":"His words were softened more than oil, and yet they are darts. When he says \"they were softened,\" he speaks of many, though he had previously spoken of one. Understand, then, that the devil is named, and Judas, who made his words smoother than oil when he said, \"Hail, Rabbi,\" and kissed him (Matt. 16). Rejecting such oil, that when placed in tribulations we may seek God's help, God himself taught us by his example, saying:\n\nCast your care upon the Lord, and he will nourish you. That, brought up by him, you may resist the enemies strongly. You will not give the just man to eternal fluctuation. For if you are just, he does not allow you to be wearied by the waves of the wicked. He who fluctuates is in the sea. By the sea, this world is understood, in which the saints fluctuate.\n\nBut you, God, will lead them down into the pit of destruction. That those who were unwilling to drink from the fountain of living water may be plunged into the pit of destruction. Into the pit of destruction: that is, into hell, by just vengeance upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"Viri sanguinum et dolosi. Qui sunt effusores sanguinis Redemptoris nostri. Non dimidiabunt dies suos: Non solum non impleverunt aeternitatis dies, sed nec ad dimidium temporis ejus venire meruerunt. In modico enim spatio in ultione Dominica ab hostibus trucidati sunt.\n\nEgo autem sperabo in te, Domine. Ut pleni inveniantur dies mei. Et nos supplices deprecamur, ut a te, Domine, exauditi: nec peccati oleo delibuti, a te enutriti, a te ab hujus sacculi fluctibus liberati, a te mereamur longitudinem dierum pro bonis actibus adipisci. Amen.\n\nPSALMUS LV.\n\nIn finem, pro populo, qui a sanctis longe factus est: David in tituli inscriptionem, quando tenuerunt eum alienigenoe in Geth. In Hebraeo ita habet: Pro columba muta longitudinum David, humilis atque perfecit, eum tenuissent eum Philistum in Geth. Columba muta, et David humilis atque perfectus Christus in passione monstratur.","english":"Men of blood and deceit. These are the shedders of the blood of our Redeemer. They shall not halve their days: not only did they not fulfill the days of eternity, but they did not even deserve to reach half of their time. For in a brief span, in the vengeance of the Lord, they were slain by their enemies.\n\nBut I will hope in you, Lord. That my days may be found full. And we suppliants pray that, heard by you, Lord, and not smeared with the oil of sin, nourished by you, freed by you from the waves of this world, we may deserve to obtain length of days for good deeds. Amen.\n\nPSALM 55.\n\nUnto the end, for the people who have been made far from the saints: David in the inscription of the title, when the foreigners held him in Geth. In Hebrew it reads thus: For the mute dove of lengths, David, humble and perfect, when the Philistine had held him in Geth. The mute dove, and David humble and perfect, is shown to be Christ in his passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"Miserere mei, Deus, quoniam conculcavit me homo: tota die impugnans tribulavit me. In homine atque bellante, diaboli vel reliquarum nequitiarum spiritualium ostendit immissionem: quorum instinctu Dominus passus est. In die autem corporalem aetatem monstrat. Miserere mei, Domine. Ac si dicat: Fac in me misericordiam. Quoniam conculcavit me homo, id est, Christus a Judaeis in passione conculcatus est, et Ecclesia a persecutoribus. Homo unus pro multis dicitur, et plures pro uno dicuntur. Unus: hoc est, pro unitate malitiae. Duae civitates sunt in mundo: Babylon et Jerusalem. Per Babyloniam intelliguntur mali, qui persequuntur sanctos: sic et Jerusatem, id est, anima electa, non cessat orare pro inimicis. Tota die impugnans tribulavit me. Tota die, toto tempore pugnae.\n\nConculcaverunt me inimici mei. Judaei utique. Tota die. A tempore carnis assumptae. Ab altitudine diei timebo. Duos sensus habet hic. Unum, quasi dicat Ecclesia in rogando: Non timebo altitudinem superborum. Alium affirmando: Timebo altitudinem: hoc est, altitudinem divinitatis: quia qui non timet, praesumptuose agit. Quoniam multi bellantes adversum me. Ab altitudine diei timebunt: quia non in Deum, sed in rebus transitoriis posuerunt spes suas.","english":"Have mercy on me, God, for man has trampled me down: all day long he assailed me and afflicted me. In “man” and “one who wages war” he shows the assault of the devil or of the other spiritual wickednesses, at whose instigation the Lord suffered. But in “day” he indicates the bodily age. Have mercy on me, Lord—as if he were saying: Work mercy in me. For man has trampled me down, that is, Christ was trampled down by the Jews in his passion, and the Church by her persecutors. One man is spoken of for many, and many are spoken of for one. “One”—that is, for the unity of malice. There are two cities in the world: Babylon and Jerusalem. By Babylon are understood the wicked, who persecute the saints; so too Jerusalem, that is, the chosen soul, does not cease to pray for her enemies. All day long he assailed me and afflicted me. “All day long”—the whole time of the struggle.\n\nMy enemies have trampled me down. The Jews, certainly. All day long. From the time the flesh was assumed. I will fear from the height of the day. This has two senses. One, as if the Church were saying in her prayer: I will not fear the height of the proud. The other, in affirmation: I will fear the height—that is, the height of the Godhead—because whoever does not fear acts presumptuously. For many waging war against me. They will fear from the height of the day, because they have placed their hopes not in God but in transitory things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"Ego vero in te sperabo: in Deo laudabo sermones meos. Quia in ejus ope praesidioque confido, sicut Dominus dixit: Mea doctrina non est mea, sed ejus qui me misit Patris (Joan. vii). Quanto magis nos qui omnia ab illo accepimus, et illum accepimus: ipsum semper laudare debemus!\n\nIn Deo sperabo, non timebo quid faciat mihi homo. In ipso confirmatus, non timebo bella quae mihi adversarius movet, quia dictum est: Si corpus occidunt: animam autem non possunt occidere (Matt. x).\n\nTota die verba mea exsecrabantur adversum me. Cum dicerent, non est hic propheta, sed seducit turbam (Joan. vii). Omnia consilia eorum in malum. In malum enim eis conversa sunt: cum cos divina ultio post Dominicae passionis scelera verberavit. Omnia consilia eorum in malum: Judaei contra Christum, et peccatores contra sanctos.\n\nInhabitabunt. Unanimiter. Et abscondent. Laqueos nequitiae suae. Ipsi calcaneum meum observabunt. Ut me supplantare possint, sicut voluerunt: vel in numismate census (Luc. xx): vel in muliere deprehensa (Joan. viii). Ipsi calcaneum meum observabunt. Judaei finem Christi, et peccatores finem Ecclesiae: quia septies in die cadit justus, et resurgit (Prov. xxiv). Vel, calcaneum meum observabunt: sicut dictum est de illa muliere, et serpente (Gen. iii). Per caput, initium suggestionis malae, et per calcaneum, finem vitae. Vel haeretici in qualicumque sermone, finem observare quaerunt.","english":"But I will hope in you: in God I will praise my words. Because I trust in his help and protection, as the Lord said: My doctrine is not mine, but his who sent me, the Father (John 7). How much more should we, who have received all things from him and have received him, always praise him!\n\nIn God I will hope, I will not fear what man may do to me. Strengthened in him, I will not fear the wars that the adversary stirs up against me, because it is said: If they kill the body, but they cannot kill the soul (Matt. 10).\n\nAll day long they cursed my words against me. When they said, This is not the prophet, but he deceives the crowd (John 7). All their counsels are for evil. For they have been turned to evil for them: when divine vengeance struck them after the crimes of the Lord's passion. All their counsels are for evil: the Jews against Christ, and sinners against the saints.\n\nThey will dwell. Unanimously. And they will hide. The snares of their wickedness. They themselves will watch my heel. That they may be able to supplant me, as they wished: either in the coin of the census (Luke 20): or in the woman caught (John 8). They themselves will watch my heel. The Jews the end of Christ, and sinners the end of the Church: because seven times a day the just man falls, and rises again (Prov. 24). Or, they will watch my heel: as was said concerning that woman, and the serpent (Gen. 3). By the head, the beginning of evil suggestion, and by the heel, the end of life. Or heretics in whatever speech, seek to watch the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"Sicut sustinuerunt animam meam. Ut captum in verbis accusarent apud principes. Pro nihilo salvos facies illos. Salvantur enim pro nihilo, cum non commutantur ad gloriam, sed ad supplicia transferuntur.(??)Pro nihilo salvos facies illos: quia non fecit Christus propter quod sustinuit, sed expetiverunt Judaei ut illuni interficerent. In ira populos confringes. Quia impacti sunt in petram offensionis et lapidem scandali. Post hanc ultionem propheta gaudens, praevidens futura decantat.\n\nDeus, vitam meam annuntiavi tibi. Tu es enim vita mea, omnisque populi, qui ad redemptionem venturus es mundi. Unusquisque debet nuntiare per confessionem: sicut Paulus fecit quando dicebat: Qui prius fui blaspbemus, et persecutor, et contumeliosus, sed misericordiam consecutus sum: quia ignorans feci in incredulitate (I Tim. i). Et item dicebat: Vivo autem jam non ego: vivit vero in me Christus (Galat. ii). Posuisti lacrymas meas in conspectu tuo, sicut et in promissione tua. Tunc convertentur inimici mei retrosum. Promissiones tuae erant, ut veteres lacrymas, conversis post tergum inimicis, in gaudia novella transferres: meque cum sanctis caeteris tua gloria munerares. Posuisti lacrymas meas in conspectu tuo: hoc est, audisti et vidisti. Sicut in promissione tua. Deus promisit sanctis suis bona: sed tamen dicit: Confitere tu prius iniquitates tuas, ut justificeris.","english":"As they sustained my soul. So that they might accuse me, caught in my words, before princes. You will save them for nothing. For they are saved for nothing, since they are not changed to glory, but are transferred to punishments. You will save them for nothing: because Christ did not do the thing for which he suffered, but the Jews demanded that they might kill him. In wrath you will break the peoples in pieces. Because they were dashed against the rock of offense and the stone of stumbling. After this vengeance the prophet, rejoicing and foreseeing things to come, sings.\n\nO God, I have declared my life to you. For you are my life, and the life of all the people who are to come to the redemption of the world. Each one ought to declare it through confession, as Paul did when he said: I who was formerly a blasphemer, and a persecutor, and insolent, but I obtained mercy, because I did it ignorantly in unbelief (1 Tim 1). And again he said: But I live, now not I; but Christ lives in me (Gal 2). You have set my tears in your sight, as also in your promise. Then my enemies will be turned backward. Your promises were that you would turn old tears into new joys, once the enemies were turned behind my back, and that you would endow me together with the other saints with your glory. You have set my tears in your sight: that is, you have heard and seen. As in your promise. God has promised good things to his saints: but nevertheless he says: First confess your iniquities, that you may be justified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"Tunc convertentur inimici mei retrorsum. Optando dicit Ecclesia, ut qui currunt ad infernum, convertantur ad Deum (Isai. xliii, sec. LXX).\n\nIn quacumque die invocavero te: ecce cognovi quoniam Deus meus es. In omni enim necessitate tu Deus assistis: misericordiam praestans tuis. In quacumque die invocavero te, id est, aut in prosperis, aut in adversis: Et cognovi quoniam Deus meus es tu. Vox Ecclesiae. Aliqui cognoscunt, per creaturam coeli, et terrae: sicut sanctus Paulus dicit: Per ea quae facta sunt intellecta concipiuntur (Rom. i). Et alii per Deum, qui inspirat in animas illorum: sicut Thomae dixit: infer digitum tuum huc, et mitte manum tuam in latus meum, et cognosce loca clavorum, et noli esse incredulus, sed fidelis (Joan. xx). Et ipse re cordatus dicit: Dominus meus et Deus meus.\n\nIn Deo laudabo Verbum, et in Domino laudabo sermonem: in Deo sperabo, non timebo quid faciat mihi homo. Laudat iterum propheta Verbum illud, sive sermonem, qui erat in principio apud Patrem: quia sperans in eum, non metuit adversarii minas, dicens:","english":"Then my enemies will be turned back. The Church speaks in the mode of desire, that those who run to hell may be turned back to God (Isaiah 43, according to the Septuagint).\n\nOn whatever day I call upon you: behold, I have known that you are my God. For in every necessity you, God, stand by: showing mercy to your own. On whatever day I call upon you, that is, either in prosperity or in adversity: And I have known that you are my God. The voice of the Church. Some come to know through the creature of heaven and earth, as the holy Paul says: Through the things that are made, being understood, they are conceived (Romans 1). And others through God, who inspires into their souls: as he said to Thomas: bring your finger here, and put your hand into my side, and know the places of the nails, and do not be unbelieving, but faithful (John 20). And he, made firm in heart, says: My Lord and my God.\n\nIn God I will praise the Word, and in the Lord I will praise the speech: in God I will hope, I will not fear what man may do to me. Again the prophet praises that Word, or speech, which was in the beginning with the Father: because hoping in him, he does not fear the threats of the adversary, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"In me sunt, Deus, vota tua: quoe reddam laudationes tibi. Haec sunt vota prophetae, ut laudem Dominicam celebret: sicut alibi dicit: Immola Deo sacrificium laudis (Psal. xl). Et cur haec faciat, adjecit:\n\nQuoniam eripuisti animam meum de morte. Secunda utique. Oculos meos a lacrymis. Ne jam necesse esset peccata deflere, ut illud: Absterget Deus omnem lacrymam ab oculis eorum in die judicii (Apoc. vii): quia dictum est: Beati qui lugent, quoniam ipsi consolabuntur (Matth. v). Pedes meos a lapsu. Ne ultra laberentur in peccata. Pedes meos, hoc est, sensus, a lapsu, quia non erit tunc suggestio mala, nec tribulatio. Ut placeam coram Deo in lumine viventium. Lumen viventium Christus est, secundum illud: Ego sum lux mundi (Joan. viii). Et item: erat lumen verum quod illuminat omnem hominem venientem in hunc mundum (Ibid. i). Sicut in Apocalypsi(??)de illa sancta civitate: Lucerna non erat ibi, quia Dominus Deus omnipotens illuminavit eam, et lucerna ejus est agnus, quo sancti ab hujus mundi tenebris eruti clarificantur (Apoc. xxi). Haec propheta non pro se tantum, sed et pro nobis orat. Unde nos deprecemur, ut compressis bellis corporeis, superatis saeculi tentamentis, mereamur Jesu Christo in ipso lumine complacere. Amen.","english":"In me are your vows, O God, which I will render as praises to you. These are the prophet's vows, that he may celebrate the Lord's praise, as he says elsewhere: Offer to God a sacrifice of praise (Ps. 50). And why he does this, he adds:\n\nFor you have delivered my soul from death. The second death, surely. My eyes from tears. That it may no longer be necessary to weep over sins, as that saying: God will wipe away every tear from their eyes on the day of judgment (Rev. 7), because it is said: Blessed are those who mourn, for they shall be comforted (Matt. 5). My feet from falling. That they may no longer slip into sins. My feet, that is, the senses, from falling, because then there will be no evil suggestion, nor tribulation. That I may please before God in the light of the living. The light of the living is Christ, according to that saying: I am the light of the world (John 8). And again: he was the true light that enlightens every man coming into this world (Ibid. 1). As in the Apocalypse concerning that holy city: there was no lamp there, because the Lord God Almighty has illumined it, and its lamp is the Lamb, by whom the saints, snatched from the darkness of this world, are made glorious (Rev. 21). The prophet prays these things not for himself alone, but also for us. Therefore let us beseech, that with bodily wars suppressed and the temptations of the world overcome, we may merit to please Jesus Christ in that very light. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"PSALMUS LVI.\n\nIn finem, ne disperdas, ipsi David, in tituli inscriptione, cum fugeret a facie Saul regis Israel, in speluncam. Ipsi David, in tituli inscriptione ne disperdas, hoc est, ne corrumpas tituli inscriptionem: quando scripsit Pilatus super Domini crucem linguis tribus: Jesus rex Judaeorum. Et illi: Noli scribere rex Judaeorum: sed quia ipse dixit, rex sum Judaeorum. Et Pilalus dixit: Quod scripsi, scripsi (Joan. xix). David in spelunca absconditus, hoc est, in inferiore parte terrae: praefigurabat corpus humanum, ubi ilia majestas fuit abscondita in corpore Christi, ut illud: Traditus sum, et non egrediebar (Psal. lxxvii). Et Paulus dicit: Si enim intellexissent, numquam Dominum gloriae cruci– fixissent (I Cor. ii).\n\nMiserere mei, Deus, miserere mei: quoniam in te confidit anima mea. Geminata postulatione misericordiae, confidentiam suam quam in Patre habet, adjungit, ut facilius audiatur. Quoniam in te confidit anima mea. Quasi unus homo dicit: sed unus pro multis: quia dictum est: A finibus terrae ad te clamavi, Domine (Psal. vi). Et alibi: Erat illis anima una et cor unum (Act. ii). Et in umbra alarum tuarum sperabo. Id est, in protectione paterna. A calore umbra quaeritur: sed per calorem persecutio, vel tribulatio intelligitur, et per umbram protectio diinitatis; ubi semper confugere debemus. Sed duae alae, duo Testamenta, vel duo praecepta charitalis.","english":"PSALM 56.\n\nTo the end, destroy not, for David himself, in the inscription of the title, when he fled from the face of Saul king of Israel, into the cave. For David himself, in the inscription of the title, destroy not, that is, do not corrupt the inscription of the title: when Pilate wrote over the Lord's cross in three languages: Jesus king of the Jews. And they said: Do not write king of the Jews: but because he himself said, I am king of the Jews. And Pilate said: What I have written, I have written (John 19). David hidden in the cave, that is, in the lower part of the earth: prefigured the human body, where that majesty was hidden in the body of Christ, as that: I was delivered up, and I did not go out (Ps. 77). And Paul says: For if they had understood, they would never have crucified the Lord of glory (1 Cor. 2).\n\nHave mercy on me, O God, have mercy on me: for in you my soul trusts. By the doubled petition of mercy, he joins his confidence, which he has in the Father, so that he may be heard more easily. For in you my soul trusts. As if one man speaks: but one for many: because it is said: From the ends of the earth I cried to you, O Lord (Ps. 6). And elsewhere: They had one soul and one heart (Acts 2). And in the shadow of your wings I will hope. That is, in the Father's protection. Shade is sought from heat: but by heat persecution or tribulation is understood, and by shadow the protection of the Godhead; where we ought always to flee. But the two wings are the two Testaments, or the two commandments of charity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"Donec transeat iniquitas. Insultatio iniquorum. Docet enim per haec in spiritualium alarum sperare protectionem. Hinc propheta loquitur.\n\nClamabo ad Deum altissimum: Deum qui benefecit mihi. Haec sunt quae post dinumerata bona sequuntur. Donec transeat iniquitas, hoc est, diabolus cum suis membris, vel suis satellitibus. Clamabo ad Deum altissimum. Clamavit Christus ad Deum Patrem, et oravit pro falsis fratribus. Et Ecclesia pro inimicis orat. Et ad Deum qui benefecit mihi, id est, fecit me ex nihilo ad suam imaginem, et dedit mihi omnia bona praesentis vitae, et postea in futuro vitam aeternam promisit.\n\nMisit de coelo, et liberavit me. Misit Filium suum de coelis, ut hominem a peccato erueret: vel genus humanum de potestate diaboli, vel de inferno. Misit in opprobrium conculcantes me. Impios et peccato obnoxios, qui verbum propheticum negligebant Vel ut alibi: Dedit apostolis potestatem calcandi super serpentes, et scorpiones, et super omnem virtutem inimici (Luc. x).","english":"Until iniquity passes. The mockery of the wicked. For through these things he teaches us to hope in the protection of spiritual wings. Hence the prophet speaks.\n\nI will cry to the most high God: to God who has done good to me. These are the things that follow after the goods that have been enumerated. Until iniquity passes, that is, the devil with his members, or his attendants. I will cry to the most high God. Christ cried to God the Father, and prayed for false brothers. And the Church prays for her enemies. And to God who has done good to me, that is, who made me from nothing to his own image, and gave me all the good things of this present life, and afterward promised eternal life in the future.\n\nHe sent from heaven, and delivered me. He sent his Son from the heavens, that he might snatch man from sin: or the human race from the power of the devil, or from hell. He sent in reproach those who trampled me underfoot. The impious and those bound by sin, who neglected the prophetic word. Or, as elsewhere: He gave the apostles power to tread upon serpents and scorpions, and upon all the power of the enemy (Luke 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"Misit Deus misericordiam suam et veritatem suam. Misericordia et veritas Christus est. In uno continentur: nec una sine altera. Si sola misericordia fuisset, licentia fuisset peccare; etsi sola veritas, non potuisset homo sustinere. Animam meam eripuit de medio catulorum leonum. Leones, principes Judaeorum: catuli, plebs subjecta: qui clamabant, crucifige eum. Leo, diabolus, juxta Epistolam Petri: Adversarius vester diabolus Circuit quasi leo, quaerens quem devoret (I Petr.). Propterea ipse Dominus misericordia ac veritas intelligitur, qui missus a Patre, animas nostras eripuit de daemonum potestate: qui nos ce(??) sacculi leones devorare nitebamur: qui et nunc loquitur, dicens: Dormivi conturbatus. Dormivit enim in som(??)o passionis cum diceret: Nunc anima mea turbata est (Psal. vi): quia dictum est: ego dormivi, et soporatus sum, et exsurrexi: quoniam Dominus suscitavit me secundum illud: Potestatem habeo ponendi animam meam, et potestatem iterum sumendi eam (Joan. x).","english":"God has sent forth his mercy and his truth. Christ is mercy and truth. They are contained in one: neither is without the other. If there had been mercy alone, there would have been license to sin; if truth alone, man could not have endured it. He snatched my soul from the midst of the lion's whelps. The lions are the leaders of the Jews; the whelps, the people subject to them, who cried out, Crucify him. The lion is the devil, according to the Epistle of Peter: Your adversary the devil goes about like a lion, seeking whom he may devour (1 Peter). Therefore the Lord himself is understood as mercy and truth, who, sent by the Father, snatched our souls from the power of demons, who were striving to devour us as the lions of this world; who also now speaks, saying: I slept and was troubled. For he slept in the sleep of the passion when he said: Now is my soul troubled (Psalm 6); because it is said: I slept and was slumbering, and I arose: for the Lord raised me up, according to that saying: I have power to lay down my soul, and power to take it up again (John 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"Filii hominum dentes eorum arma, etc. Inimicorum dentes quasi arma impugnantium esse dicit quos Dominus sua resurrectione confregit.\n\nExaltare super coelos, Deus, etc. Nullus est modus exaltationis divinae. Nos vero nihil aliud de coelis quam quae vidimus novimus. Nam cum ait, super coelos: notitiam excedit humanam. De gloria au(??)em quae super terram est, illud intelligitur quod alibi ipse Dominus ait: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Matt. ult.). Hinc iterum Dominus:\n\nLaqaeum paraverunt pedibus meis. Cum mihi interrogatione inferebant dolosas. Et incurvaverunt animam meam. In morte, sed non fuit perpetualiter subdita morti. Sic voluerunt Judaei Christum incurva(??)e: ut non nominaretur nomen ejus.\n\nFoderunt ante faciem meam foveam, et ipsi inciderunt in eam. Cum post resurrectionem inimicis tra– diti, capti, interfecti atque dispersi sunt.","english":"The teeth of the sons of men are their weapons, etc. He says that the teeth of enemies are like the weapons of those who attack, whom the Lord shattered by his resurrection.\n\nBe exalted above the heavens, O God, etc. There is no limit to the divine exaltation. But we know nothing of the heavens except what we have seen. For when he says, above the heavens, it exceeds human knowledge. But concerning the glory which is above the earth, that is understood which the Lord himself says elsewhere: Behold, I am with you all days, even to the consummation of the world (Matt. last). Hence again the Lord:\n\nThey have prepared a snare for my feet. When they brought deceitful charges against me by questioning. And they have bowed down my soul. In death, but it was not perpetually subject to death. So the Jews wished to bow down Christ: that his name not be named.\n\nThey dug a pit before my face, and they themselves fell into it. When after the resurrection they were handed over to their enemies, captured, killed, and scattered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"Paralum cor meum, Deus, paratum cor meum: cantabo et psalmum dicam Domino. Exsultat et concinit de triumpho mortis illius liber. Cantabo, praedicabo: Psalmum dicam, opere complebo.\n\nExsurge, gloria mea; exsurge, psalterium et cithara: exsurgam diluculo. Diluculo enim resurrexit, mane cum adhuc tenebrae essent super terram. Sic enim psalterium et cithara: haec enim dictio Davidica cecinerat: exsurge, psalterium et cithara. Quid significant ista organa? unum de supernis, aliud de terrenis. Quid intelligitur psalterium? Christus intelligitur ut illud: Ite, dicite Joanni quae vidistis, et audistis: Ad lumen redeunt caeci, mortui resurgunt: pauperes evangelizantur, et beatus qui in me non fuerit scandalizatus, hoc est divinitas operata per carnem (Matt. xi). Cithara de terrenis, hoc est lassescere, dormire, egere, esurire, sitire, vel caetera. Aliter: Psalterium ad nos pertinet, spes, fides, cbaritas, longanimitas, bonitas, vel alia his similia. Per citharam, sex opera misericordis intelliguntur, quae debemus implere, id esurivi, sitivi, hospes eram, nudus, infirmus, in carcere. Item psalterium, id est, in tribulatione gratias agere Deo; de supernis venit per quem sustines. Cithara, persecutio et tribulatio quae in corpore sustines. Exsurgam diluculo. Respondit Christus ad Patrem. Unde superius dixit: exsurge, gloria mea.","english":"My heart is ready, O God, my heart is ready: I will sing and chant a psalm to the Lord. The book exults and sings in harmony over the triumph of his death. I will sing, I will proclaim: I will chant a psalm, I will fulfill it in deed.\n\nArise, my glory; arise, psaltery and harp: I will arise at dawn. For at dawn he rose again, in the morning while darkness was still upon the earth. For thus the psaltery and harp: for this Davidic utterance had sung: arise, psaltery and harp. What do these instruments signify? One belongs to things above, the other to things on earth. What is understood by the psaltery? Christ is understood, as in that passage: Go, tell John what you have seen and heard: the blind receive their sight, the dead rise again, the poor are evangelized, and blessed is he who is not scandalized in me—that is, the divinity working through the flesh (Matt. 11). The harp belongs to things on earth, that is, to grow weary, to sleep, to be in need, to hunger, to thirst, and the rest. Otherwise: the psaltery pertains to us—hope, faith, love, patience, goodness, and other such things. By the harp are understood the six works of mercy, which we ought to fulfill: I was hungry, I was thirsty, I was a stranger, naked, sick, in prison. Likewise the psaltery, that is, to give thanks to God in tribulation; it comes from things above, through him by whom you endure. The harp is persecution and tribulation which you endure in the body. I will arise at dawn. Christ answers the Father. Hence he said above: arise, my glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"Confitebor tibi in populis, Domine, et psalmum dicam tibi in gentibus. Quas per prophetas, vel apostolos vocavi. Confitebor tibi in populis, Domine, hoc est, postquam resurrexero. Psalmum dicam tibi inter gentes, id est, praedicare, opere implere.\n\nQuoniam magnificata est usque ad coelos misericordia tua. Mea enim resurrectione pacificata sunt omnia tibi, quae in coelo et quae in terra sunt. Et usque ad nubes veritas tua. Complens per prophetas quae nobis praedixeras. Coeli, sunt sancti quando de supernis contemplantur: nubes, quando irrigant corda humana de praedicatione.\n\nExaltare super coelos, Deus. Propheta haec dicit de gloriosa Christi ascensione. Et super omnem terram gloria tua. Cum effuderis doaum Spiritus sancti in omnem carnem. Quod et nunc nobis praestare digneris, ut in cunctis pressuris ac tribulationibus universis mittas Spiritum tuum sanctum: cujus ope ac praesidio, sive munitione protecti, ad aeterna gaudia praeparari, ad coelestia transferri praemia mereamur. Amen.","english":"I will confess you among the peoples, O Lord, and I will sing a psalm to you among the nations. Those whom I have called through the prophets or the apostles. I will confess you among the peoples, O Lord, that is, after I have risen. I will sing a psalm to you among the nations, that is, to preach, to fulfill in deed.\n\nFor your mercy has been magnified up to the heavens. For by my resurrection all things have been made at peace with you, both those in heaven and those on earth. And your truth up to the clouds. Fulfilling through the prophets what you had foretold to us. The heavens are the saints when they contemplate from on high; the clouds, when they water human hearts by preaching.\n\nBe exalted above the heavens, O God. The prophet says these things concerning the glorious ascension of Christ. And your glory above all the earth. When you pour out the gift of the Holy Spirit upon all flesh. Which you deign also now to bestow upon us, that in all pressures and all tribulations you send your Holy Spirit: by whose help and protection, or defense, protected, we may deserve to be prepared for eternal joys and to be carried over to heavenly rewards. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"PSALMUS LVII.\n\nIn finem, ne disperdas, David, in tituli inscriptione. Vos suggeritis falsitatem, ego non corrumpam veritatem: quod scripsi, scripsi (Joan. xix). Psalmus vocem continet Prophetae de judiciis atque justitia commonentis.\n\nSi vere utique justitiam loquimini, recta judicate, filii hominum. Edocet ut quisquis mortalium judicio usus fuerit publico, si verum loquitur, et verum judicet: nec ponat blanditiis sermonum muscipulam deceptionis, per quam occulte interimat innocentes. Si vere utique justitiam loquimini: justa judicate, filii hominum. Judaei justa loquebantur ad Christum, quando dicebant: Magister, scimus quia verax es, et in veritate viam Dei doces (Matt. xxii). Non judicabant justa, quando petierunt Barabbam, filium mortis, et interfecerunt Christum, filium vitae (Joan. xviii). Vel aliter: Justa judicate, id est, vos qui judicatis justitiam bonam esse, recta judicate, hoc est, quod tibi non vis, alteri ne facias.","english":"PSALM LVII.\n\nUnto the end, destroy not, David, in the inscription of the title. You suggest falsehood; I will not corrupt the truth: what I have written, I have written (John xix). The psalm contains the voice of the Prophet admonishing concerning judgments and justice.\n\nIf indeed you speak justice, judge rightly, you sons of men. He teaches that whoever among mortals has used public judgment, if he speaks the truth, should also judge the truth: and let him not set the snare of deception through the blandishments of words, by which he secretly kills the innocent. If indeed you speak justice: judge just things, you sons of men. The Jews spoke just things to Christ, when they said: Master, we know that you are truthful, and in truth you teach the way of God (Matt. xxii). They were not judging just things when they asked for Barabbas, the son of death, and killed Christ, the son of life (John xviii). Or otherwise: Judge just things, that is, you who judge that justice is good, judge rightly, that is, do not do to another what you do not wish done to yourself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"Etenim in corde iniquitates operamini in terra. In hac terra quam habitatis, cogitatione mala, dum bona videmini loqui. Iniquitatem manus vestroe concinant. Opera enim vostra qux secundum allegoriam manus accipiuntur, iniquitate repleta sunt.\n\nAlienati sunt peccatores a vulva. Quidam de descensu animae in corpus, alii vero de Judaeis intelligunt: quod abalienati suul a Deo: ex quo Maria genuit Salvatorem. Erraverunt ab utero, locuti sunt falsa. Praescius futurorum Deus, iniquitatem ipsam, prius quam nasceretur, exterminat. Ideo peccatores falsa loqui dicit, eosque errare atque alienari prophetat, sicut quondam de Esau qui priusquam gigneretur, ab haereditate Dei est repulsus (Malach. i et Rom. ix).\n\nFuror illis secundum similitudinem serpentis. Illis, qui obiter per iram devorare, veneficis morsibus, Dei famulos volunt, et per poenitentiam negligunt. Sicut aspidis surdoe, et obturantis aures suas, etc.: Diabolum vel satellites ejus dicit: qui cum quotidie noceant, et eis utique qui canticum per invocationem Dominici nominis indicamus: Illi obturato aurium aditu, saevire non desinunt. Aspis genus serpentis. Ille homo qui incantat, Marsus a dicitur, et trahit illas de tenebris ad lumen.","english":"For truly in the heart you work iniquities in the land. In this land which you inhabit, you think evil, while you seem to speak good. Your hands have woven iniquity. For your works, which according to allegory are taken as hands, are filled with iniquity.\n\nSinners are estranged from the womb. Some understand this of the soul's descent into the body, others of the Jews: that they are estranged from God, from the time that Mary bore the Savior. They have erred from the womb, they have spoken falsehood. God, foreknowing things to come, destroys iniquity itself before it is born. Therefore he says that sinners speak falsehood, and he prophesies that they err and are estranged, just as once concerning Esau, who before he was begotten was cast out from the inheritance of God (Malachi i and Romans ix).\n\nFury is in them according to the likeness of a serpent. In them, who by anger wish to devour the servants of God in passing, with venomous bites, and neglect repentance. Like the deaf asp, and one stopping its ears, etc.: he speaks of the Devil or his satellites: who, though they harm daily, and especially those to whom we declare the song by invocation of the Lord's name, yet with the passage of their ears blocked, they do not cease to rage. The asp is a kind of serpent. That man who charms, is called a Marsian, and draws them out of darkness into light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"Deus conteret dentes eorum in ore ipsorum, molas leonum confringet Dominus. In dentibus, aperta persecutio, in molaribus significatur obscondila. Deus conteret dentes eorum in ore ipsorum: ne lacerare valeant iniquis morsibus servos ejus. Molas leonum confringet Dominus. Malarum nequitiarum insidias: qui quasi molares leonum dentes ad validiorem morsum habentur.\n\nAd nihilum devenient tamquam aqua decurrens. Sicut enim aqua decurrens, aut absorbetur a terra, aut in mari deficit: ita et isti ad hoc deducuntur ut pereant. Sicut aqua quae ab initio saeculi in gyro vadit: ita ipsorum est doctrina. Aqua decurrens, quod est torrens, hoc est, aqua quae montibus decurrit in valles. Vel sicut aquae hyemales cum veniunt, statim siccantur: sic isti cito transeunt. Unde dictum est: De torrente in via bibit (Psal. x). Dominus de torrente in via bibit, quia de nostro accepit. Intendit arcum suum donec infirmentur. Per arcum, irae et comminationes Dei intelliguntur. Unde dixit: Nisi conversi fueritis, id est, de superbia ad humilitatem; arcum suum vibravit, sicut Paulus audivit: Saule, Saule, quid me persequeris (Act. ix)? Intendit arcum suum, futurum judicium: donec infirmentur: hoc est, usque dum evanescant insidiae eorum.","english":"God will shatter their teeth in their mouth; the Lord will break the molars of the lions. In the teeth is signified open persecution, in the molars hidden treachery. God will shatter their teeth in their mouth, so that they cannot tear his servants with wicked bites. The Lord will break the molars of the lions—the snares of evil wickednesses, which are held like the molars of lions for a stronger bite.\n\nThey will come to nothing like water running down. For just as running water is either swallowed up by the earth or fails in the sea, so these too are brought to this end, that they perish. Like the water which from the beginning of the world goes in a circle, so is their teaching. Running water, that is a torrent, means water which runs down from the mountains into the valleys. Or as winter waters, when they come, are at once dried up, so these pass away quickly. Whence it is said: He drank from the torrent in the way (Ps. 10). The Lord drank from the torrent in the way, because he received from what is ours. He has bent his bow until they are weakened. By the bow are understood the wrath and threats of God. Whence he said: Unless you are converted—that is, from pride to humility—he has brandished his bow, as Paul heard: Saul, Saul, why do you persecute me (Acts 9)? He has bent his bow, the future judgment, until they are weakened—that is, until their snares vanish away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"Sicut cera quoe fluit, auferentur. Sicut enim cera igne dissolvitur, ita et isti futuro judicii igne perdentur. Supercecidit ignis, Judicium mortuis: Et non viderunt solem. Non intellexerunt Christum Dominum, qui est sol justitiae, de quo in judicio dicturi sunt impii: Et sol justitiae non luxit nobis (Sap. v). Cecidit ignis, et non viderunt solem. Peccatores Christum ignem vident, justi solem justitiae. Aliter: Qui comminationibus Scripturarum territus agit poenitentiam, huic per ignem suppliciorum sol verus ostenditur.\n\nAntequam intelligant spinoe vestroe rhamnum. Quasi vivos, quasi in ira absorbet eos. Antequam peccata vestra ad finem usque perveniant, et cogitationum spinae in arborem ebulliant peccatorum: Deus vos corripiet non iratus, sed quasi iratus. Non est quippe Dei ira, sed emendatio, et corripiet vos non ut vivos, sed quasi vivos. Qui enim spinas habent delictorum, vivi non merentur vocari. Priusquam intelligerent spinae vestrae rhamnum, haec ad populum peccantem loquitur: Rhamnus sentium genus est asperrimum aculeis, et flore gratissimum. Unde intelligitur duplam habere virtutem: ultionis et bonorum retributionis: id est, justis florei ad ornatum, peccatoribus praebet spinas ad a confringendum.","english":"Like wax that melts, they will be taken away. For just as wax is dissolved by fire, so too will those men be destroyed by the fire of the future judgment. Fire has fallen upon them, the judgment of the dead: And they have not seen the sun. They have not understood Christ the Lord, who is the sun of justice, of whom the wicked will say in the judgment: And the sun of justice has not shone upon us (Wis. 5). Fire has fallen, and they have not seen the sun. Sinners see Christ as fire, the just as the sun of justice. Otherwise: the man who, terrified by the threats of the Scriptures, does penance—to him the true sun is shown through the fire of punishments.\n\nBefore your thorns understand the buckthorn. As if living, as if in anger he will swallow them up. Before your sins reach their end, and the thorns of your thoughts swell forth into a tree of sins: God will rebuke you, not angry, but as if angry. For the anger of God is not anger, but correction, and he will rebuke you not as living, but as if living. For those who have the thorns of sins do not deserve to be called living. Before your thorns understood the buckthorn, he speaks these things to the sinning people: the buckthorn is a kind of bramble, most harsh with its prickles, and most pleasing in its flower. Whence it is understood to have a twofold power: of vengeance and of the reward of good things—that is, to the just it offers its flower for adornment, to sinners its thorns for breaking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"Sicut viventes, sicut in ira absorbet eos. Velociter eos absorbet poena, quia qui non crediderit, jam judicatus est (Joan. iii). Viventes, id est, sapientes mundi qui per illorum sapientiam putant se, quasi viventes sint. Sed sapientia hujus mundi, stultitia est apud Deum. Sed ira Dei quam dicit, justa vindicta est.\n\nLoetabitur justus cum viderit vindictam. Impiorum: quia quando illi damnantur in poenis, isti laetificantur in praemiis. Manus suas lavabit in sanguine peccatorum. Quia difficilis est hic versiculus ad intelligendum: ipsa verba quae anteriores tractaverunt, educam; Hilarius beatus antistes et, ut ita dicam, inter procellas mundi magnus sustentator Ecclesiae, ita de co dicit: (??) Justus manus suas, non peccatorum sanguine abluit: sed cum peccatores in sanguine sint, quia rei sunt sanguinum, manus suas ille ab omni reatu sanguinis continebit ablutas. Tunc lavat justus manus in sanguine peccatorum cum vindictam de ipsis viderit, non procurantibus sanctis, et tunc laetabitur, cum post exitum eorum, ejus opera gloriose refulgent.","english":"Like the living, so in wrath he will swallow them up. Punishment will swiftly swallow them up, because whoever has not believed is already judged (John 3). \"The living,\" that is, the wise of the world who think themselves, through their own wisdom, to be as it were living. But the wisdom of this world is foolishness with God. But the wrath of God of which he speaks is just vengeance.\n\nThe just man will rejoice when he sees the vengeance of the wicked, because when they are condemned to punishments, these are made glad in rewards. He will wash his hands in the blood of sinners. Because this verse is difficult to understand, I will set forth the very words that those before us have treated; blessed Hilary, bishop and, so to speak, a great sustainer of the Church amid the storms of the world, says thus concerning it: The just man does not wash his hands in the blood of sinners; but since sinners are in blood, because they are guilty of bloodshed, he will keep his hands washed from every guilt of blood. Then the just man washes his hands in the blood of sinners when he sees vengeance exacted upon them, with the saints not procuring it, and then he will rejoice when, after their departure, his works shine forth gloriously.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"Et dicet homo si utique est fructus justo. Tunc enim erit ejus fructus, cum ei Christus Dominus coelorum regna participaverit. Utique est Deus judicans eos in terra. Illi ante judicium finis in hac terra judicantur, de quibus superius diximus: Qui non crediderit, jam judicatus est. Et nos si in praeceptis Dei, aures non obturamus: si sanctorum monita, cum innocentia exsequamur, si nostrorum spinis facinorum non affligamur: si manus ab omni sanguine immunes cum innocentibus abluamus, honorabit nos Jesus Dominus dignis praemiis, quibus sancti cum ipso perpetualiter collaetantur. Amen.\n\nPSALMUS LVIII.\n\nIn finem, ne disperdas David in inscriptione tituli: quando misit Saul custodire domum ejus ut interficeret eum. Iste psalmus quia David docet per titulum custodire, Dominicae passionis declarat mysterium, dicens:\n\nEripe me de inimicis meisf Deus meus, etc. Per hos inimicitiarum gradus usque ad effusionem ascenditur sanguinis. Inimici etenim fuerunt Judui Jesu Christo foomino nostro, cum ei invidebant occulte. Insurrexerunt contra eum, cum praeceptis ejus obviaverunt. Operarii iniquitatis effecti sunt, cum manus armaverunt ad interfectionem. Viri sunt facti cruoris, cum sanguinem justi super se suosque filios futurum esse dixerunt (Matth. xxvii).","english":"And man will say, \"Surely there is fruit for the righteous.\" For then will his fruit be, when Christ the Lord has given him a share in the kingdoms of heaven. Surely there is a God who judges them on the earth. Those of whom we spoke above are judged on this earth before the judgment: \"Whoever has not believed is already judged.\" And we, if we do not stop our ears to the commandments of God, if we carry out the counsels of the saints with innocence, if we are not afflicted by the thorns of our own crimes, if we wash our hands free from all blood together with the innocent, the Lord Jesus will honor us with worthy rewards, with which the saints rejoice together with him forever. Amen.\n\nPSALM 58.\n\nUnto the end, do not destroy David, in the inscription of the title: when Saul sent to watch his house in order to kill him. Because this psalm teaches through its title that David was guarded, it declares the mystery of the Lord's passion, saying:\n\nDeliver me from my enemies, O my God, etc. Through these degrees of enmity one ascends even to the shedding of blood. For the Jews were enemies of Jesus Christ our Lord, when they envied him in secret. They rose up against him, when they opposed his commandments. They became workers of iniquity, when they armed their hands for murder. They became men of blood, when they said that the blood of the just man would come upon them and upon their children (Matthew 27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Quia ecce ceperunt animam meam: irruerunt in me fortes. Ut me traderent morti.\n\nNeque iniquitas mea neque peccatum, Domine, sine iniquitate cucunif et direxi. Non haec David de se dicere potuit, qui se in alio psalmo plenum peccatis esse cognovit; sed de eo qui peccata nostra portans, sine ullo iniquitatis pondere usque ad exitum corporeae mortis cucurrit. Sine iniquitate cucurri, et direxi. Et iste psalmus ex persona Domini intelligi potest. Ait quippe: Venit princeps mundi istius, et invenit in me nihil (Joan. xvi). Vel certe cucurrit: id est, de coelo venit in uterum, de utero in praesepe, de praesepi in crucem: de cruce in sepulcrum: de sepulcro ad inferos: de inferis victor remeavit ad coelos. Et direxit, non sensus suos, sed nostros, quia pravi erant, et tortuosi. Unde propheta dixit: Et erunt prava in directa, et aspera in vias planas (Isai. xiv).","english":"For behold, they have taken my soul: the strong have rushed upon me, to deliver me over to death.\n\nNeither my iniquity nor my sin, O Lord; without iniquity I ran and I made straight. David could not say these things of himself, who in another psalm knew himself to be full of sins; but of him who, bearing our sins, without any weight of iniquity ran even to the end of bodily death. Without iniquity I ran, and I made straight. And this psalm can be understood in the person of the Lord. For he says: The prince of this world came, and found nothing in me. Or certainly he ran: that is, he came from heaven into the womb, from the womb into the manger, from the manger to the cross, from the cross to the tomb, from the tomb to the underworld, from the underworld he returned victorious to the heavens. And he made straight, not his own senses, but ours, because they were crooked and twisted. Whence the prophet said: And the crooked shall be made straight, and the rough ways plain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Exsurge in occursum meum. Ad Patrem hanc loquitur, a quo se in Evangeliis clarificari precatur. Qui et tamquam occurrens, manumque porrigens, respondit dicens: Et clarificavi, et ilerum clarificabo (Joan. xii). Quem occursum usque ad visitationem gentium extendi postulat, dicens: Sed exsurge in oc– cursum mihi: id est, fac illos intelligere de illo cursu quem habui, quod ego aequalis tibi. Unde ait: A summo coelo egressio ejus, et occursus ejus usque ad summum ejus (Ps. xviii): hoc esi, Deus Pater super omnes creaturas spirituales. Et vide. Ac si dicat: ut facias tu eos videre: id esi, ut credant me aequalem tibi.\n\nEt tu. Domine Deus virtutum, Deus Israel: intende ad visitandas omnes gentes: non miserearis omnibus qui operantur iniquitatem. Ut cum justos visitatio divina respicit, illos peccati poena constringat. Et tu, Domine Deus virtutum: id est angelorum et hominum. Deus Israel: hoc est, Deus animarum videntium Deum. Christus ad Patrem: Intende ad visitandas omnes gentes, non solum in Judaea, sed etiam et in gentibus.","english":"Arise to meet me. He says this to the Father, by whom he prays in the Gospels to be glorified. And he, as if running to meet him and extending his hand, answered, saying: And I have glorified, and again I will glorify (John 12). He asks that this meeting be extended even to the visitation of the nations, saying: But arise to meet me: that is, make them understand concerning that course which I held, that I am equal to you. Whence he says: From the highest heaven is his going forth, and his meeting even to its highest (Ps 18): that is, God the Father over all spiritual creatures. And see. As if he were saying: that you may make them see: that is, that they may believe me equal to you.\n\nAnd you. Lord God of hosts, God of Israel: attend to visiting all the nations: do not have mercy on all who work iniquity. So that when the divine visitation regards the just, the penalty of sin may constrain them. And you, Lord God of hosts: that is, of angels and men. God of Israel: that is, God of the souls of those who see God. Christ to the Father: Attend to visiting all the nations, not only in Judea, but also among the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"Convertantur ad vesperum, et famem patientur ut canes, Usque ad exitum vitae suae, famem verbi Dei patientur, nec arguuntur in diversis malis, ut poenitentiam agerent. Et circuibunt civitatem. Sed nullam solemnitalum jucunditatem ac sacrificiorum in ea reperiunt. Yel de his loquitur, qui in fine ex Judaeis credituri sunt. Cum enim subintroierit plenitudo gentium, tunc omnis Israel salvus erit (Rom. xi).\n\nEcce loquentur in ore suo: et gladius in labiis eorum. Blasphemiae et infidelitates eorum, gladio comparatae sunt. Quoniam quis audivit. Nemo enim hominum audit, cum hi a Domino irridentur, sicut sequitur.\n\nEt tu, Domine, deridebis eos. Qui te in risu et despectu habent. Pro nihilo deduces omnes gentes. Illas quae te resurrexisse non credunt. Nam sunt in his multi credentes: qui non irridentur a Deo. Vel, omnes gentes, qui ligna, et lapides adorabant: nullis meritis praecedentibus, adducit illos Deus ad cognoscendam veritatem.","english":"Let them be converted toward evening, and they will suffer hunger like dogs—even to the departure from this life, they will suffer hunger for the word of God, and they are not reproved amid their various evils, so as to repent. And they will go about the city. But they find in it no joy of solemnities or of sacrifices. Or he speaks of those who at the end will believe from among the Jews. For when the fullness of the Gentiles has come in, then all Israel will be saved (Rom 11).\n\nBehold, they will speak with their mouth: and a sword is on their lips. Their blasphemies and faithlessness are compared to a sword. For who has heard? For no one of men hears, when these are mocked by the Lord, as follows.\n\nAnd you, Lord, will mock them—those who hold you in laughter and contempt. You will bring all the nations to nothing—those who do not believe that you have risen. For there are many believers among them, who are not mocked by God. Or, all the nations who worshiped wood and stones: with no merits preceding, God brings them to know the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"Fortitudinem meam ad te custodiam. Id est omnes virtutes meas ad te custodiam, non ad me, sed ad te; quia semper in ipsis tibi laudes refero, non meis viribus. Unde Paulus dicit: Si enim accepisti, quid gloriaris quasi non acceperis (I Cor. iv)? Fortitudinem meam ad te custodiam, quia, Deus, susceptor meus es. Fortitudinem illam custodiam dicit, quia animam ejus nemo auferre potuit, ipso dicente: Nemo eam auferet a me: sed ego potestatem habeo tollendi, resumendique eam (Joan. x). Deus meus, misericordia ejus proeveniet me. Praevenit illum misericordia Patris: cum prius centurio eum Deum confessus est, quam videret ab inferis resurrexisse. Sed et multi percutientes pectora sua, revertebantur dicentes: Vere Filius Dei erat iste (Marc. xv).\n\nDeus ostendit mihi super inimicos meos, ne occidas eos: nequando obliviscantur populi mei. Ut et si non credant, tamen intelligant eum esse Deum, juxta illud: et videbit omnis caro salutare Dei nostri (Luc. xxxiv). Et non occidas illos, ne forte obliviscantur nominis tui.","english":"I will keep my strength for you. That is, I will keep all my virtues for you, not for myself, but for you; because I always refer praises to you in them, not to my own powers. Hence Paul says: If indeed you received it, why do you boast as if you had not received it? I will keep my strength for you, because, God, you are my protector. He says he keeps that strength, because no one was able to take away his soul, as he himself says: No one will take it away from me, but I have the power to take it up and to take it back again. My God, his mercy will go before me. The mercy of the Father went before him: when the centurion confessed him as God before he saw him risen from the dead. But also many, striking their breasts, were turning back, saying: Truly this was the Son of God.\n\nGod has shown me concerning my enemies, do not kill them: lest at some time they forget my people. So that even if they do not believe, they may nevertheless understand that he is God, according to that saying: and all flesh will see the salvation of our God. And do not kill them, lest perhaps they forget your name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Disperge eos in virtute tua. Noli penitus delere Judaeos: quia populus tuus semper est appellatus, sed in toto orbe disperge, ut saltem sic emendati, superbire desistant, ut vel in hac dispersione scelus suum poenitendo deplorent. Et depone eos, protector meus Domine. Delictum oris eorum, sermones labiorum ipsorum. Destruantur in malitia sua: propter verba quibus Christum tuum negaverunt, et tamen filios Abrahae se esse jactitant. Comprehendantur in superbia sua. Hoc est, humiles fiant.\n\nEt de exsecratione et mendacio annuntiabuntur in consummatione. Exsecrabantur enim Dominum: cum cum filium Joseph fabri dicebant (Matth. vi). Innectebant mendacium, cum eum daemonium habere aiebant (Matth. ix). In ira consummationis, et non erunt. It non possint perseverare in malitia sua, sed in ea consummentur.\n\nEt scient quia Deus dominabitur Jacob, finium terroe. Nam sunt nonnulli qui se descendere ab Jacob genere gloriantur. Et finium terroe: id est omnium gentium.","english":"Scatter them in your strength. Do not utterly destroy the Jews: for they have always been called your people, but scatter them throughout the whole world, so that at least thus corrected they may cease to be proud, so that even in this dispersion they may bewail their crime by repenting. And cast them down, my protector, O Lord. The offense of their mouth, the words of their lips. Let them be destroyed in their malice: because of the words by which they denied your Christ, and yet boast that they are children of Abraham. Let them be caught in their pride. That is, let them become humble.\n\nAnd from cursing and lying they will be proclaimed in their consummation. For they cursed the Lord, when they called him the son of Joseph the carpenter (Matt. 6). They wove lies, when they said that he had a demon (Matt. 9). In the wrath of consummation, and they will not be. That is, they cannot persevere in their malice, but let them be consumed in it.\n\nAnd they will know that God will rule over Jacob, over the ends of the earth. For there are some who boast that they are descended from the line of Jacob. And over the ends of the earth: that is, over all the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"Convertentur ad vesperam, et famem patientur ut canes, et circuibunt civitatem. Ipsi dispergentur ad manducandum: si vero non fuerint saturati, et murmurabunt. Post diapsalma, iterat sententiam, qua inimici famem patientur ut canes: dum legis litteram cum circumcisione carnali, et sacrificia de nece pecudum prosequuntur. Sed quia in peregrinatione haec celebrant, nec ab his reficiuntur spiritualiter, murmurant contra Deum. Hinc propheta Dominicae mysterium resurrectionis contuens, exsultat et dicit:\n\nEgo autem cantabo fortitudinem tuam, Domine. Quia vicisti mortem. Vel fortitudinem divinitatis: quomodo vicit diabolum, hoc praedicabo. Et exsultabo misericordiam tuam. Quia diluculo surrexit. Mane, hoc est, quando convertit in juventute. Vel mane, initium fidei catholicae: vel mane, ut dixi, resurrectionem.\n\nQuia factus es susceptor meus et refugium meum in die tribulationis meoe. Suscepisti me protectione praesidii tui, ne cum his conjungeretur conscientia mea.","english":"They will be converted at evening, and they will suffer hunger like dogs, and they will go about the city. They themselves will be scattered to eat: but if they have not been satisfied, they will murmur. After the diapsalma, he repeats the sentence by which the enemies will suffer hunger like dogs: while they pursue the letter of the law with carnal circumcision, and sacrifices from the slaughter of cattle. But because they celebrate these things in pilgrimage, and are not spiritually refreshed by them, they murmur against God. Hence the prophet, beholding the mystery of the Lord's resurrection, exults and says:\n\nBut I will sing of your strength, O Lord. Because you have conquered death. Or the strength of the divinity: how he conquered the devil, this I will proclaim. And I will exult in your mercy. Because he rose at dawn. In the morning, that is, when he converts in youth. Or in the morning, the beginning of the catholic faith: or in the morning, as I said, the resurrection.\n\nBecause you have been made my receiver and my refuge in the day of my tribulation. You received me by the protection of your aid, so that my conscience might not be joined with these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"Adjutor meus, tibi psallam: quia, Deus, susceptor meus es: Deus meus, misericordia mea. Ipsi se Domino propheta pollicetur jugiter psallere, cujus ope adjutus atque susceptus est. Qui et nobis praestare dignetur, ut adjutorio ejus muniti, misericordia adjuti, resurrectione glorificati, mereamur in Ecclesia sancta laudes ejus immaculatis sensibus exaltare. Amen.\n\nPSALMUS LIX.\n\nIn finem, pro his qui commutabuntur in tituli inscriptione, ipsi David in doctrinam, cum succendit Mesopotamiam Syrioe et Syriam Sobal, et convertit Joab, et percussit Edom in valle Salinarum duodecim millia. Quaeritur ubi haec historia scripta sit. In Regnorum libris, quae hic manifestissime legitur (II Reg. viii). Sed ibi pro valle Salinarum LXX Interpretes ipsa Hebraea verba posuerunt, gemelah. Sed quia interpretatum non est, ab his qui Hebraei sermonis non habent notitiam, quid significet ignoratur.","english":"My helper, I will sing to you: for you are my protector, my God, my mercy. The prophet promises to sing continually to the Lord himself, by whose help he has been aided and upheld. May he also deign to grant us that, fortified by his help, aided by his mercy, glorified in the resurrection, we may deserve to exalt his praises in the holy Church with undefiled minds. Amen.\n\nPSALM 59.\n\nTo the end, for those who will be changed, in the inscription of the title, for David himself, for instruction, when he set fire to Mesopotamia of Syria and Syria Sobal, and Joab turned back and struck down Edom in the Valley of Salt, twelve thousand. It is asked where this history was written. In the books of Kings, which is read most clearly here (2 Kings 8). But there, in place of the Valley of Salt, the Seventy Interpreters set down the very Hebrew words, gemelah. But because it has not been translated, by those who have no knowledge of the Hebrew language it is unknown what it means.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"Deus, repulisti nos et destruxisti nos. Pertinet ad populum Judaicum. Quando illum permittebat Deus tribulari: quasi tunc videbatur repellere. Et modo Ecclesiam videtur repellere, quando illam permittit tentari per tribulationem. Nam aliter non repellit: quia dixit sanctus Paulus: Non repellit Deus plebem suam, quam praescivit (Rom. xi). Unde et vox ad Jeremiam Prophetam ait: Vade, et destrue, et dissipa, et evelle, et aedifica (Jerem. i). Ac si dixisset: Destrue vitia et peccata, et aedifica virtutes. Repellit nos ac destruit, cum peccamus. Miseretur et aedificat cum ad eum poenitendo revertimur. Iratus es, et misertus es nobis. Ira Dei justa vindicta dicitur.\n\nCommovisti terram. Corporis utique nostri. Et conturbasti eam. Cum tribulos produceret et Spinas. Sa na contritiones ejus, quia commota est. Mota est enim a malitiis: ut fructum exhibeat sanctitatis.","english":"O God, you have driven us away and destroyed us. This pertains to the Jewish people. When God allowed them to be afflicted, it seemed as though he were driving them away then. And now he seems to drive away the Church when he permits it to be tested through tribulation. For he does not drive away in any other sense, since Saint Paul said: God does not drive away his people, whom he foreknew (Rom 11). Hence also the voice to the prophet Jeremiah says: Go, and destroy, and scatter, and uproot, and build (Jer 1). As if he had said: Destroy vices and sins, and build up virtues. He drives us away and destroys us when we sin. He has mercy and builds us up when we return to him in repentance. You were angry, and you had mercy on us. The anger of God is called just vengeance.\n\nYou have shaken the earth. Surely our body. And you have thrown it into confusion. When it brought forth thorns and briers. Heal its contritions, because it has been shaken. For it has been moved away from wickedness, so that it may produce the fruit of holiness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"Ostendisti populo tuo dura. Ut te attentius quaereret. Castigas enim omnem filium quem recipis (Hebr. xii). Ostendisti populo tuo dura: hoc est, tribulationem. Undo sanctus Paulus dicit: Qui volunt pie vivere in Christo, persecutionem patiuntur (II Tim. iii). Potas(??)i nos vino compunctionis. Ut confusi in facinoribus, compunctio sit ad te revertendi. Per vinum, lex populi Dei intelligitur, et ipsa compunctio gratia Dei est.\n\nDedisti metuentibus te significationem, ut fugiant a facie arcus, ut liberentur dilecti tui. Praebuisti baptismum, quo abluti, fugeremus a futura ira: per quod non solum peccatores, sod etiam dilecti tui liberantur. Salvum fac dextera tua. Christo tuo, qui est salus nostra. Et exaudi me. Cum te invocavero. Dextera Patris, Filius est. Salvum fac. De illis dicit qui salvandi erunt, quando Filius tuus mittet me in dexteram tuam in die judicii. Unde in alio loco dicit: Dextera Domini fecit virtutem (Psal. cxvii).","english":"You have shown your people hard things, that they might seek you more attentively. For you chastise every son whom you receive (Hebr. xii). You have shown your people hard things: that is, tribulation. Whence the holy Paul says: Those who wish to live piously in Christ suffer persecution (II Tim. iii). You have given us to drink the wine of compunction, so that, confounded in our deeds, there may be compunction for returning to you. By wine is understood the law of the people of God, and that compunction itself is the grace of God.\n\nYou have given a sign to those who fear you, that they may flee from the face of the bow, that your beloved may be delivered. You have provided baptism, by which, washed, we might flee from the wrath to come: through which not only sinners, but also your beloved are delivered. Save with your right hand. Save your Christ, who is our salvation. And hear me. When I shall have invoked you. The right hand of the Father is the Son. Save. He speaks of those who will be saved, when your Son shall send me to your right hand in the day of judgment. Whence in another place it says: The right hand of the Lord has done valiantly (Psal. cxvii).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"Deus locutus est in sancto suo. Pater in Deo homine, de quo Gabriel ad Mariam ait: Quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. i). Vel ut sanctus Paulus dicit: Deus erat in Christo, mundum reconcilians sibi (I Cor. iv). Loelabor et dividam Sicemam, et convallem tabernaculorum metibor. Quidam Sicemam Samariam putant: convallem vero tabernaculorum, hanc habitationem terrenam. Ergo cum venerit Dominus in laetitia splendoris aeterni judicare mundum, dividet Samariam: ac convallem tabernaculorum dimetictur. Tunc aliam partem ad beatitudinem transferet: aliam vero quam injustam reperiet, cum infidelibus puniet.\n\nMeus est Galaad, et meus est Manasse, et Ephraim fortitudo capitis mei. In Galaad atque Manasse, totum sibi subjectum indicat mundum. In Ephraim vero populi futuri: id est, Ecclesiae congregandae speciem signat: propter benedictionem Jacob, quam in eum effudit. Fortitudinem autem, ipsam Ecclesiam dicit, cujus factus esi caput. Meus est Galaad, meus est Manasses. Universa haec de gentium vocatione dicuntur: quarum diversa virtutes, sub singulorum nominum interpretatione referendae erunt.","english":"God has spoken in his holy one. The Father is in the God-man, of whom Gabriel says to Mary: What is born of you shall be called the Son of God (Luke 1). Or as the holy Paul says: God was in Christ, reconciling the world to himself (2 Cor. 5). I will exult and divide Shechem, and I will measure out the valley of tabernacles. Some think Shechem is Samaria; but the valley of tabernacles, this earthly dwelling. Therefore when the Lord comes in the joy of eternal splendor to judge the world, he will divide Samaria and will measure out the valley of tabernacles. Then he will transfer one part to blessedness; but the other part, which he finds unjust, he will punish with the unbelievers.\n\nGilead is mine, and Manasseh is mine, and Ephraim is the strength of my head. In Gilead and Manasseh he indicates the whole world subjected to himself. But in Ephraim he marks the figure of the future people, that is, of the Church to be gathered together, on account of the blessing of Jacob, which he poured out upon him. But he calls the Church herself the strength, of which he has been made the head. Gilead is mine, Manasseh is mine. All these things are said concerning the calling of the nations, whose various virtues must be referred to under the interpretation of the individual names.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"Juda rex meus. Quia ex tribu Juda ortus est Christus. Quia non deficiet princeps de stirpe ejus: donec veniat Dominus, ut dixit Jacob: Juda, te laudabunt fratres tui: manus tuae in cervicibus inimicorum tuorum. Tu dominaberis super fratres tuos (Gen. XLvii): Christus intelligitur per Judam, ut illud: Vicit leo de tribu Juda (Apoc. v, 5). Moab olla spei meoe. Moab in Genesi maledictionis suscepit opprobrium (Gen. xix): qui posti decem gerteratiortes recipitur in Ecclesia Dei (Deut. xxiii). Ideoque et olla Spei, quasi post Conversionem urens crudelitatem peccati. Spes enim Del de peccatoribus hanc est, ut decoctio peccatis, convertantur et vivant. Inde dicit Jeremias propheta: Vidi ollam succensam, et facies ejus a facie aquilonis (Jerem. i), Et alibi dicit: Ab aquilone exardescent mala, quae sunt super terram (Ibidem): id est, tribulationes veniunt a diabolo super terram, quae est Ecclesia, sicut Paulus dicit: Tribulatio patientiam operatur: patientia autem probationem: probatio vero spem: spes vero non Confunditur, quia Charitas Dei diffusa est in cordibus nostris, per Spiritum sanctum qui datus est nobis (Rom. v).","english":"Judah is my king. For Christ sprang from the tribe of Judah. For the prince shall not fail from his stock, until the Lord comes, as Jacob said: Judah, your brothers shall praise you; your hand shall be on the necks of your enemies. You shall rule over your brothers (Gen. 49). Christ is understood through Judah, as in that passage: The lion of the tribe of Judah has conquered (Rev. 5). Moab is the pot of my hope. Moab in Genesis received the reproach of cursing (Gen. 19); he who after ten generations is received into the Church of God (Deut. 23). And therefore also the pot of hope, as it were after conversion boiling away the cruelty of sin. For this is the hope of God concerning sinners, that, once their sins are boiled down, they may be converted and live. Hence the prophet Jeremiah says: I saw a heated pot, and its face was from the face of the north (Jer. 1). And elsewhere he says: From the north evils shall burn forth, which are upon the earth (ibid.); that is, tribulations come from the devil upon the earth, which is the Church, just as Paul says: Tribulation produces endurance, but endurance produces proof, but proof produces hope, but hope is not put to shame, because the love of God has been poured out in our hearts through the Holy Spirit who has been given to us (Rom. 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"In Idumeoam extehdam calciamentum meum. Usque in regionem Esau, apostolorum pedes dirigendos esse pronuntiat: quia in calciamentis, pedes: in pedibus vero gressus apostolici intelliguntur, juxta illud: Quam speciosi pedes evangelizantium pacem, evangelizantium bona (Nahum i et Rom. x)! Idumaea interpretatur, sanguinea, sive terrena. Ac si dicat: In istos tales ostendam calciamentum meum, id est, mea exempla. Mihi alienigenoe subditi sunt. Alienigenoe: id est, gentes: subditae sunt Ecclesiae. In Allo– phylis, alienarum gentium pravitates ostendit, qui usque ad adventum Christi, in ignorantiae tenebris residebant. Nunc nutem subditae, id est, humiliter auscultantes prophetiam, quae Christum annuntiat: per fidem suam, lucem vident magnam.\n\nQuis deducet me in civitatem munitam? Christus Dominus qui avertit impietatem ab Jacob: ipse deducet nos in civitatem Jerusalem: in qua sancti divinam circumstant majestatem. Vel, in ciritaiem munitam: hoc est, in Ecclesiam: quae munita est per fidem. Aut quis deducet me usque in Idumoeam? Ille qui se superius calciamenta extendere repromisit, ipse etiam prophetiam, id est, praedicationem propheticam dirigi jubet in eam.","english":"In Idumea I will stretch out my shoe. He declares that the feet of the apostles are to be directed even into the region of Esau, because in the shoes are the feet, but in the feet the steps of the apostle are understood, according to that saying: How beautiful are the feet of those who preach peace, who preach good things (Nahum 1 and Rom 10)! Idumea is interpreted as bloody, or earthly. As if he should say: Upon such men as these I will show my shoe, that is, my examples. Foreigners are subject to me. Foreigners: that is, the nations: they are subject to the Church. In the Allophylites, he shows the depravities of foreign nations, who even until the coming of Christ remained in the darkness of ignorance. But now they are subject, that is, humbly listening to the prophecy which announces Christ: through their faith, they see a great light.\n\nWho will lead me into the fortified city? Christ the Lord, who turns away impiety from Jacob: he himself will lead us into the city of Jerusalem, in which the saints surround the divine majesty. Or, into the fortified city: that is, into the Church, which is fortified through faith. Or who will lead me even into Idumea? He who above promised to stretch out his shoes, he also commands prophecy, that is, prophetic preaching, to be directed into it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"Nonne tu, Deus, qui repulisti nos? Ut probatos agnosceres. Repulisti, propter transgressionem nostram, vel peccatum Adae: hoc est, destruxit idololatriam, vel nostra vitia et peccata. Et non egredie– ris, Deus, in virtutibus nostris. Quia peccatis infirmi sumus.\n\nDa nobis auxilium de tribulatione: quia vana salus hominis. Audiant haec qui spes suas in potentatibus hominum, vel in terrenarum divitiarum splendoribus ponunt: quia vana est salus hominis, et Deus solus opportunum tribulationibus nostris praestat auxilium.\n\nIn Deo faciemus virtutem, et ipse ad nihilum deducet tribulantes nos. In ipso sit virtus nostra: in ipso omnis gloria, et ipse ad nihilum rediget tam vitia, quae nos tribulant, quam inimicos, qui nos impugnant et a spe aeternitatis revocare conantur.\n\nPSALMUS LX.\n\nIn finem, in hymnis, Psalmus David. Vocem continet gratulantis prophetae de aeternitatis beatitudine.","english":"Have you not, God, rejected us? So that you might recognize the approved. You have rejected us because of our transgression, or the sin of Adam: that is, he destroyed idolatry, or our vices and sins. And you will not go forth, God, in our virtues. Because we are weak through sins.\n\nGive us help from tribulation: because the salvation of man is vain. Let those hear this who place their hopes in the powers of men, or in the splendors of earthly riches: because the salvation of man is vain, and God alone provides timely help for our tribulations.\n\nIn God we will do virtue, and he himself will bring to nothing those who trouble us. In him let our virtue be: in him all glory, and he himself will reduce to nothing both the vices that trouble us and the enemies who attack us and try to call us back from the hope of eternity.\n\nPSALM 60.\n\nUnto the end, in hymns, a Psalm of David. It contains the voice of the prophet rejoicing over the blessedness of eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"Exaudi, Deus, deprecationem meam. Fiducialiter se audiri postulat, quia scit se sanctum. Intende orationi meoe. Ac si diceret: Vide cani si justa vel pura sit, ubi tu solus audis et vides in corde: sicut ad Moysen dictum est: Quid clamas ad me (Exod. xiv)? Numquid voce clamoris dicit? Non: sed vocc cordis clamat.\n\nA finibus terroe ad te. clamavi: dum anxiaretur cor meum. Non de extremis terrae terminis, sed de hujus corporis habitaculo quod superindui cupit, et ex intimi cordis dolore clamavit, ut absorbeatur hoc quod mortale est a vita. A finibus: id est, a quatuor partibus mundi: quasi unus homo clamet. Vel unus homo, est una Ecclesia. Propter unitatem dicitur una. Unde et in Cantico canticorum dicitur: Una est columba mea (Cant. vi), id est, Ecclesia in toto mundo diffusa. Dum anxiaretur: id est, propter transgressionem aliorum. Vel finem meum: dum nescit homo exitum suum. In petra exaltasti me: deduxisti me quia factus et spes mea. In Christo se exaltatum dicit, qui secundum Apostolum, et petra stabilis, et credentium spes nominatur. In petra exaltasti me: hoc est, in temetipso, ut illud: Petra autem erat Christus (I Cor. x). Petrus de petra. Unde Dominus dixit: Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam (Matt. xvi); et alibi: Venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et non cecidit; fundata enim erat supra firmam petram (Matt.","english":"Hear, O God, my deprecation. He confidently asks to be heard, because he knows himself to be holy. Attend to my prayer. As if he were saying: See whether it is just or pure, where you alone hear and see in the heart: as it was said to Moses: Why do you cry out to me (Exod. 14)? Does he speak of a cry of the voice? No: but he cries out with the voice of the heart.\n\nFrom the ends of the earth I have cried out to you: while my heart was in anguish. Not from the farthest boundaries of the earth, but from the dwelling place of this body, which it desires to be clothed upon, and it cried out from the grief of the inmost heart, that this mortal thing may be swallowed up by life. From the ends: that is, from the four parts of the world: as if one man were crying out. Or the one man is the one Church. On account of unity she is called one. Whence also in the Song of Songs it is said: One is my dove (Cant. 6), that is, the Church spread throughout the whole world. While it was in anguish: that is, on account of the transgression of others. Or my end: while man does not know his own departure. You have exalted me upon a rock: you have led me, because you have become my hope. He says that he has been exalted in Christ, who according to the Apostle is both a stable rock and is named the hope of believers. You have exalted me upon a rock: that is, in yourself, as that saying: But the rock was Christ (1 Cor. 10). Peter is from the rock. Whence the Lord said: You are Peter, and upon this rock I will build my Church (Matt. 16); and elsewhere: The rivers came, and the winds blew, and they rushed upon that house, and it did not fall; for it was founded upon a firm rock (Matt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"vii), quae est Christus. Deduxisti me: id est, in temetipso: quia tu es dux meus, tu es viator meus. Quia factus es spes mea. Vox Ecclesiae ad Christum. Ac si dicat: Quomodo tu resurrexisti immortalis, et nos sic credimus resurgere. Turris fortitudinis a fec(??)e inimici. Haec enim spes, Christus Dominus, turris nobis factus est a facie diaboli, vel nequitiarum ejus, ut nos ab ejus insidiis muniat ac defendat. Sed et Deus Pater factus est nobis turris fortitudinis: exaltans nos in petra, id est, in Christo suo. Tu, Christe, turris fortitudinis, qui vicisti diabolum, et dignatus es pati propter nos. Sunt ergo turres infirmitatis, Id est, illi qui confidunt in virtute sua, sicut in Evangelio dicitur: Si quis vult turrem aedificare, et non computat sumptus ejus, et reliqua, postea qui viderint illudent ei dicentes: hic homo coepit aedificare, et non potuit consummare.","english":"which is Christ. You have led me: that is, into yourself: because you are my leader, you are my wayfarer. Because you have become my hope. The voice of the Church to Christ. As if she were saying: Just as you have risen immortal, so we believe that we shall rise. A tower of strength from the face of the enemy. For this hope, the Lord Christ, has become a tower for us from the face of the devil, or of his wickednesses, so that he may fortify and defend us from his snares. But God the Father has also become for us a tower of strength: exalting us upon the rock, that is, in his Christ. You, O Christ, are a tower of strength, who have conquered the devil, and deigned to suffer for our sake. There are, then, towers of weakness, that is, those who trust in their own strength, as is said in the Gospel: If anyone wishes to build a tower, and does not calculate its cost, and the rest, afterwards those who see it will mock him, saying: This man began to build, and could not finish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"Inhabitabo in tabernaculo tuo in soecula. In illo utique, ubi sine fine mansuri Deum jugiter contemplabimur. Protegar in velamento alarum tuarum, etc. Dum adhuc commoror in hoc corpore, tua muniar protectione. Protegar: id est, defendar. In vilamento alarum. Alae tuae, duo Testamenta sunt, quibus protegitur Ecclesia. Vel sub protectione divinitatis.\n\nDedisti hoereditatem timentibus nomen tuum. Id est, in regno coelorum prostitisti eis, ut in vitam aeternam haereditent.\n\nDies super dies regis. Regi aeterno: id est, Christo Domino, dies aeterni sunt, qui quotidie super dies augentur: quod claritatem ejus nulla discriminetuox. Adjicies annos ejus usque in diem generationis et generationis. Generatio igitur hujus regis prima est: qua de Deo Patre ineffabiliter nascitur. Secunda, qua factus est primogenitus moituorum, quae extenditur usque ad illam generationem futuri judicii, de qua Dominus ait: Vos qui secuti estis me in regeneratione, cum sederit Filius hominis in sede majestatis suae, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israel (Matt. xix). Ergo adjicientur inter istas generationes regis hujus, et dies et anni, cum congregatis electis, supplantatisque inimicis sub pedibus tradiderit: Regnum Deo Patri, ipsis simul congregatis sanctis, sicut sequitur:","english":"I will dwell in your tabernacle forever. Surely in that tabernacle, where we shall remain without end and continually contemplate God. I shall be protected in the covering of your wings, etc. While I still sojourn in this body, may I be defended by your protection. I shall be protected: that is, defended. In the covering of your wings. Your wings are the two Testaments, by which the Church is protected. Or under the protection of the Godhead.\n\nYou have given an inheritance to those who fear your name. That is, you have set it before them in the kingdom of heaven, that they may inherit eternal life.\n\nDays upon the days of the king. To the eternal King: that is, to Christ the Lord, there are eternal days, which are daily added upon days: because no change distinguishes his brightness. You shall add his years even to the day of generation and generation. Therefore the first generation of this king is that by which he is ineffably born of God the Father. The second is that by which he became the firstborn of the dead, which extends even to that generation of the future judgment, of which the Lord says: You who have followed me in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel (Matt. 19). Therefore between these generations of this king, both days and years shall be added, when the elect are gathered and his enemies are supplanted and delivered under his feet: the kingdom to God the Father, with those same saints gathered together, as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"Permanet in oeternum in conspectu Dei. Manebit enim aeternus in his, quos tradidit Deo Patri in regnum coelorum, et fecit cohaeredes, et conformes ac participes sibi, multo jam in his mortis dominio dominante. In conspectu Dei: id est, ubi non erit mutabilitas. Misericordiam et veritatem ejus quis requiret? Misericordia est: quia indulget nostra peccata, Veritas, ut amplius non peccemus, ut peccatum super peccatum non inducamus. Quis, propter quid hic dicit? Quia pa(??)er sunt qui aliquid boni habeant, et Deum requirant, sed plus dicunt eorum virtute vel suis viribus, quam Dei donum. Misericordiam et veritatem quis requiret ejus? Non ejus requiritur misericordia ac veritas ab eis, qui in plenitudine Dei consistunt: Sed nec his quidquam d(??)est, juxta illud oraculum Salvatoris: in die illa nihil rogabitis Patrem (Joan. xvi). In hac ergo plenitudine propheta spem ponens, subjecit:","english":"He remains forever in the sight of God. For he will remain eternal in those whom he has handed over to God the Father into the kingdom of heaven, and has made co-heirs, and conformed and partakers with himself, now that the dominion of death has been greatly overcome in them. In the sight of God: that is, where there will be no mutability. Who will require his mercy and truth? It is mercy, because he forgives our sins; truth, so that we may sin no more, so that we do not bring sin upon sin. Why does he say \"who\" here, and for what reason? Because there are few who possess any good and seek God, but they attribute more to their own virtue or their own strength than to the gift of God. Who will require his mercy and truth? His mercy and truth are not required by those who stand in the fullness of God; but neither do they lack anything, according to that oracle of the Savior: in that day you will ask the Father nothing (John 16). Therefore, placing his hope in this fullness, the prophet added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"Sic psallam nomini tuo, Deus, in soeculum soeculi. Vox Ecclesiae. Psallam, praedicabo, et opere complebo. Ut reddam vota mea de die in diem. Ut reddam vota mea: id est, quidquid spopondimus Deo custodire: De die in diem: hoc est, et hic te semper laudare, et in futuro sine fine. Psallet assidue et vola jugiter reddet, cum corruptio corporis hujus induerit incorruptionem, et mortale hoc induerit immortalitatem, et refulserit (I Cor. xv). Quod et nobis praestare dignetur, ut conformes facti gloriae suae: eruti a corruptione mortis secunde, psallere mereamur nomini ejus in spiritualium Oblatione votorum.\n\nPSALMUS LXI.\n\nIn finem, pro Idithun, Psalmus David. Iste psalmus plenum in Deo affectum prophetae edocet, dicens: Nonne Deo subjecta erit anima mea? ab ipso enim salutare meum. Potest hoc et homo ille dicere: qui, relictis vanae deliramentis philosophiae, ac erroris idololatriae ceeno, mundo se corde Domino subdidit.","english":"Thus I will sing to your name, O God, forever and ever. The voice of the Church. I will sing, I will proclaim, and I will fulfill in deed. That I may render my vows from day to day. That I may render my vows: that is, whatever we have promised to God to keep. From day to day: that is, both to praise you always here, and in the future without end. She will sing continually and pay her vows unceasingly, when the corruption of this body has put on incorruption, and this mortal body has put on immortality, and has shone forth (I Cor. 15). May he deign to grant this also to us, that, having been made conformable to his glory and delivered from the corruption of the second death, we may merit to sing to his name in the offering of spiritual vows.\n\nPSALM 61.\n\nUnto the end, for Idithun, a psalm of David. This psalm teaches the full affection of the prophet toward God, saying: Shall not my soul be subject to God? For from him is my salvation. This too can be said by that man who, having abandoned the ravings of vain philosophy and the mire of the error of idolatry, has subjected himself to the Lord with a clean heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"Nam et ipse Deus meus, et salutaris meus. Scit enim salutare mundi, Jesum Christum hominis formam suscepisse, qui se tranferat a morte in vitam. Ab ipso enim Deo salutare meum: sicut dixit Simeon: Quia viderunt oculi mei salutare tuum (Luc. ii). Et in alio loco dicit: Salutare vultus mei, Deus meus (Psal. xli). Adjutor meus, non movebor amplius. Firmiter enim se in eo statutum confidit. Adjutor meus in praesenti, susceptor in aeternitate. Ipse postea non timet cadere. Non habet ubi currat amplius, nisi usque ad Deum. Apostoli dixerunt ad Christum: Domine, ostende nobis Patrem, et sufficit nobis (Joan. xiv).\n\nQuousque irruitis in hominem, inte(??)ficitis universi vos, tamquam parieti inclinato, et macerioe depulsoe? Non vult acquiescere iniquis, qui tenues hominum ac vitiosas mentes, in nova facinora inclinare compellunt. Interficietis vos omnes. Qui voluntatem habet occidendi, etiamsi non percutiat, occidit. Quasi parieti inclinato, et macerioe depulsoe. Cum ego passionem pati advenerim, vos quasi invitum mori cogitis. Aliter, juxta Symmachi tamen interpretationem: Naturalis in vobis inversus est sensus: ut cum recti sitis c(??)eati, proni ad ruinam feramini.","english":"For he is both my God and my salvation. For he knows the salvation of the world, that Jesus Christ took upon himself the form of a man, who passes over from death to life. For from God himself comes my salvation, as Simeon said: For my eyes have seen your salvation (Luke 2). And in another place he says: The salvation of my countenance, my God (Ps. 41). My helper, I shall not be moved any more. For he trusts that he is firmly established in him. My helper in the present, my sustainer in eternity. Afterwards he does not fear to fall. He has nowhere further to run except to God. The apostles said to Christ: Lord, show us the Father, and it is enough for us (John 14).\n\nHow long will you rush upon a man, slay all of you, as upon a leaning wall and a battered fence? He does not wish to yield to the wicked, who compel the weak and vicious minds of men to incline toward new crimes. You will slay all of you. He who has the will to kill, even if he does not strike, has killed. As upon a leaning wall and a battered fence. Since I have come to suffer the passion, you compel me to die as if unwilling. Otherwise, according to Symmachus' interpretation: The natural sense in you has been overturned, so that although you are created upright, you are carried headlong to ruin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"Verumtamen pretium meum cogitaverunt repellere: cucurri in siti. Declinat a talibus, qui non solum peccatores impugnant; sed etiam justis honorem auferre nituntur. Ideo currit in sancta sili: quia beati sunt qui esuriunt, et sitiunt justitiam (Matt. v). Cucurri in siti. Cucurrit Christus de coelo, venit in uterum, de utero in praesepium: vel caetera his similia. Cucurrit sitiens, venit ad fontem: esuriens venit ad arborem. Vel sitivit, id est, in cruce salutem humani generis sitivit. Unde dictum est: De torrente in via bibit (Psal. cix). Et sancti currunt et sitiunt: Currunt, ut Paulus dicit: Cursum consummavi, fidem servavi (II Tim. iv). Sitiunt, ut dictum est: Beati qui esuriunt, et sitiunt justitiam: quoniam ipsi saturabuntur. Ore suo benedicebant, ei corde suo maledicebant. Proferebant ad seducendum ore venefico bona, cum mala cordibus retinerent.","english":"Nevertheless they thought to repel my price: I ran in thirst. He turns away from such as not only attack sinners but also strive to take honor away from the just. Therefore he runs in holy thirst, because blessed are those who hunger and thirst for righteousness (Matt. 5). I ran in thirst. Christ ran from heaven, came into the womb, from the womb into the manger, or other things similar to these. He ran thirsting, he came to the fountain; hungering, he came to the tree. Or he thirsted, that is, on the cross he thirsted for the salvation of the human race. Whence it is said: He drank from the torrent on the way (Ps. 109). And the saints run and thirst: they run, as Paul says: I have finished my course, I have kept the faith (2 Tim. 4). They thirst, as it is said: Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. With their mouth they blessed, and with their heart they cursed. With a poisonous mouth they brought forth good things to seduce, while they kept evil things in their hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"Verumtamen Deo subjecta erit anima mea: ab ipso enim salutare meum. Nam et ipse Deus meus, et salutaris meus, adjutor meus non emigrabo, in Deo salutare meum, gloria mea Deus auxilii mei, et spes mea in Deo est. Post interjectionem Diapsalmalis profitetur se sive adjutorium, sive gloriam ab ipso habere, qui nobis de his omnibus a passionis suae contumelia reliquit exempla.\n\nSperate in eo, omnis congregatio populi. Ipse est et auxilium, et spes: in quo omnis coelus ecclesiasticus sperare debet ac deprecari, sicut sequitur: Effundite coram illo corda vestra: Deus adjutor noster in oeternum. Si cum fletu ei occulta cordium reseramus, ut omnes faciunt sancti, adjutoria ejus adipiscemur. Nam quia haec peccatores omittunt, adjecit:\n\nVerumtamen vani filii hominum, mendaces filii hominum in stateris ut decipiant, ipsi in vanitate in idipsum. Qui sub justitiae ponderatione atque eloquentiae vanitate, decipiunt innocentes. Filii hominis, filii Adam, filii transgressoris. Unde dicit: Filii hominum usquequo gravi corde (Psal. iv)? Mendaces filii hominum in stateris. Salomon dicit: Pondus et pondus, mensura et mensura: utrumque abominabile apud Deum (Prov. xx). Et in alio loco dicit: Statera dolosa abominabilis Domino, et pondus aequum voluntas ejus (Prov. xi).","english":"Nevertheless, my soul will be subject to God: for from him is my salvation. For he himself is my God, and my savior, my helper; I shall not depart; in God is my salvation, my glory, God of my help, and my hope is in God. After the interjection of the Diapsalma, he declares that he has from him both help and glory, who left us examples concerning all these things from the reproach of his passion.\n\nHope in him, all the congregation of the people. He himself is both help and hope, in whom every heavenly church ought to hope and pray, as follows: Pour out your hearts before him: God is our helper forever. If with weeping we reveal to him the secrets of our hearts, as all the saints do, we shall obtain his helps. For because sinners omit these things, he added:\n\nNevertheless, vain are the sons of men, lying sons of men in the balances, that they may deceive; they themselves are in vanity for the very same thing. These, under the weighing of justice and the vanity of eloquence, deceive the innocent. Sons of man, sons of Adam, sons of the transgressor. Hence he says: Sons of men, how long with a heavy heart (Ps. iv)? Lying sons of men in the balances. Solomon says: Weight and weight, measure and measure: both are an abomination before God (Prov. xx). And in another place he says: A deceitful balance is an abomination to the Lord, and a just weight is his will (Prov. xi).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"Nolite sperare in iniquitate, et rapinas nolite concupiscere: divitice si affluant, nolite cor apponere. Quia qui in his speraverit, regnum capere coeleste non potest. Unde dicit Apostolus ad Timotheum: Praecipe divitibus hujus saeculi non sperare in incerto divitiarum; sed in Deo vivo, qui praestat nobis omnia abundanter ad fruendum (I Tim. vi).\n\nSemel locutus est Deus duo. Quod ait semel, firmitatem dictorum ostendit, quod, duo, novi veterisque Testamenti unum demonstrat auctorem. Semel locutus est Deus duo, haec audivi; semel non ad numerum referendum est, sed ad sententiae firmitatem. Quae sunt autem quae duo pariter audivit? Et posse Deum omnia, et in sui judicii veritate misereri. Quidam ita dicunt: Semel Deus locutus est in Lege, et eadem rursus in Evangelio praecipit. Hoec audivi, quia potestas Dei est. Per haec duo Testamenta, potestatem, misericordiam, justiliamquc Dei cognovit: sicut sequitur: Et tibi, Domine, misericordia, quia tu reddes unicuique juxta opera sua. Ipse enim omne judicium accepit a Patre (Joan. v), ut negligentibus damnationem, poenitentibus misericordiam, justis praemia praeparet, qui nos a judicio mortis eripiat: nosque sibi quasi alumnos proprios subdat, conformesque corpori suo factos, aeternitati perpetuae dignanter adsciscat. Quia potestas Dei est. Potestas fuit, quia omnes creaturas ex nihilo creavit. Misericordia, in regendo, et gubernando.","english":"Do not hope in iniquity, and do not covet plunder; if riches abound, do not set your heart upon them. For whoever hopes in these things cannot obtain the heavenly kingdom. Hence the Apostle says to Timothy: Command the rich of this world not to hope in the uncertainty of riches, but in the living God, who provides us all things abundantly to enjoy (1 Tim 6).\n\nGod has spoken once, two things. In saying \"once,\" he shows the firmness of what has been said; in saying \"two,\" he demonstrates the one author of the New and Old Testaments. God has spoken once, two things; I have heard these. \"Once\" is not to be referred to a number, but to the firmness of the statement. But what are the two things he heard together? Both that God can do all things, and that in the truth of his judgment he shows mercy. Some say it thus: God spoke once in the Law, and again he commands the same things in the Gospel. I have heard these, because power belongs to God. Through these two Testaments he has come to know the power, mercy, and justice of God, as follows: And to you, Lord, belongs mercy, because you will render to each one according to his works. For he himself received all judgment from the Father (John 5), so that he may prepare damnation for the negligent, mercy for the penitent, and rewards for the just; he who snatches us from the judgment of death, and subjects us to himself as his own foster children, and having made us conformed to his body, may he deign to receive us into perpetual eternity. Because power belongs to God. There was power, because he created all creatures out of nothing. Mercy, in ruling and governing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"Potestas fuit in diluvio: misericordia liberavit Noe (Gen. vii et viii). Quia tu reddes unicuique juxta opera sua: bona bonis, mala malis. Damnas peccatores, remuneras justos.\n\nPSALMUS LXII.\n\nPsalmus David cum esset in deserto Idumoeoe. David figuram tenet Christi. David interpretatur fortis manu, sive desiderabilis. Idumaea interpretator san– guinea, sive terrena. Desertum, hoc est, derelictum, id est, ipse populus Judaicus: vel gentilis, qui in sanguine, vel terrenis videntur commorari. Psalmus adventus Dominici declarat mysterium: de quo se propheta quasi illuminatum cernens, exsultat et dicit:\n\nDeus, Deus meus, ad te de luce vigilo: Licet omnes sancti in Deo die noctuque vigilent: hic tamen in oratione sua, pleno divinae lucis splendore refulget.\n\nSitivit in te anima mea, quam multipliciter tibi caro mea! In terra deserta, et invia, et inaquosa. Sitit in Deo, et animae, et cordis affectu: nihil dubium, nihil adversum in se retinens: sed inter ariditates ac solitudines istius saeculi, eum tota mente desiderat: illum habens ardorem, quo justitia Dei sititur. Sitivit in te anima mea, quam multipliciter tibi caro mea! Anima quidem desiderat Deum; sed ad desideratum finem carnis laboribus pervenitur. Ideo multipliciter caro Deum quaerit: quia multis afficitur injuriis. Describit justi viri egestatem, tormenta, vigilias, aegrotationem.","english":"There was power in the flood: mercy freed Noah. Because you will render to each according to his works: good things to the good, evil things to the evil. You condemn sinners, you reward the righteous.\n\nPSALM 62.\n\nA psalm of David when he was in the desert of Idumea. David holds the figure of Christ. David is interpreted as strong of hand, or desirable. Idumea is interpreted as bloody, or earthly. The desert, that is, the forsaken place, that is, the Jewish people themselves: or the Gentile, who seem to dwell in blood, or in earthly things. The psalm declares the mystery of the Lord's coming: concerning which the prophet, seeing himself as it were enlightened, exults and says:\n\nGod, my God, I watch for you from the light. Although all the saints watch in God day and night, yet this one in his prayer shines resplendent with the full splendor of divine light.\n\nMy soul has thirsted for you, how manifoldly my flesh thirsts for you! In a desert land, and pathless, and waterless. He thirsts for God with the affection of both soul and heart, retaining nothing doubtful, nothing adverse within himself: but amid the aridity and solitudes of this world, he desires him with his whole mind, having that ardor with which the righteousness of God is thirsted for. My soul has thirsted for you, how manifoldly my flesh thirsts for you! The soul indeed desires God; but the desired end is reached through the labors of the flesh. Therefore the flesh seeks God manifoldly: because it is afflicted with many injuries. He describes the neediness of the just man, his torments, his vigils, his sickness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"Sitivit Dominus fidem Ecclesiae, et esurivit salutem humani generis. Sic et Ecclesia quotidie sitit Christum. Unde dicitur: Beati qui esuriunt et sitiunt justitiam: quoniam ipsi saturabuntur (Matt. v). Multipliciter caro: quia plus sustinet caro, quam anima. Quamvis anima per cogitationem crucietur in corpore: corpus tamen sustinet a foris tribulationem. Vult liberari: id est, deponere mortalitatem. In terra deserta, in invia et inaquosa. In deserto, ubi non est via neque aqua, mundus intelligitur. Desertum, propter peccatores dicitur. Sic in sancto apparui tibi. In hac sili degens, sanctus apparebo tibi. Hic propheta propter spem suam, futurum pro praeterito posuit. Ut viderem virtutem tuam, et gloriam tuam. Christum utique qui, juxta Apostolum, Patris et virtus, et claritas est. Virtutem: quia vicit diabolum, liberavit genus humanum. Virtutem dicit, quia quod infirmum est Dei, fortius est hominibus (I Cor. i). Sic in sancto apparui tibi: id est, in sancto desiderio. Et gloriam tuam: id est, gloriam resurgentis a mortuis, sedentis ad dexteram Patris.","english":"The Lord thirsted for the faith of the Church, and hungered for the salvation of the human race. So too the Church daily thirsts for Christ. Whence it is said: Blessed are those who hunger and thirst for righteousness, for they shall be satisfied (Matt. 5). The flesh is spoken of in many ways, because the flesh endures more than the soul. Although the soul is tormented within the body by thought, yet the body endures tribulation from without. It wishes to be set free, that is, to lay aside mortality. In a desert land, in a pathless and waterless place. In the desert, where there is no way and no water, the world is understood. It is called a desert because of sinners. Thus I appeared to you in the holy place. Dwelling in this thirst, I shall appear to you as holy. Here the prophet, because of his hope, has set the future in place of the past. That I might see your power and your glory. Christ, surely, who, according to the Apostle, is both the power and the brightness of the Father. Power, because he conquered the devil and set the human race free. He calls it power, because what is weak in God is stronger than men (1 Cor. 1). Thus I appeared to you in the holy place, that is, in holy desire. And your glory, that is, the glory of him who rises from the dead and sits at the right hand of the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"Quia melior est misericordia tua super vitas. Misericordia tua vitam praestat aeternam. Vita praesens saepe mortem operatur. Misericordia tua, qua liberasti nos de potestate diaboli. Labia mea laudabunt te. Domine. Sic benedicam te In vita mea. Bene in vita sua labiis Deum laudat, qui in eo vivit: quia scit alibi dictum: Non mortui laudabunt te, Domine (Ps. cxiii). Post misericordiam, laus: hic orando, illic laudando. Et in nomine tuo levabo manus meas. Perfecti operis bono a te sublimabor: Christus tota die expandit manus in cruce ad populum non credentem, et contradicentem sibi. Velut Paulus in personas sanctorum levans manus puras sine ira, et disceptatione (Isai. lxv, et I Tim. ii). Per manus, opera intelliguntor.\n\nSicut adipe, et pinguedine repleatur anima mea, et labiis exsultationis laudabit os meum. Non in adipe ac pinguedine hircorum vel agnorum: sicut priscorum holocaustomatum mos est; sed corde puro, et ore mundo concinam nomini tuo. Sicut illud holocaustum in anterioribus acceptum tibi fuit: sic repleatur anima mea de pinguedine gratiae Spiritus sancti. Labiis exsultationis laudabit os meum. Hic orationes, et illic laudationes, et laetitia sempiterna.","english":"Because your mercy is better than lives. Your mercy grants eternal life. The present life often works death. Your mercy, by which you freed us from the power of the devil. My lips will praise you. Lord. Thus will I bless you in my life. Well does he praise God with his lips in his life, who lives in him: because he knows it is said elsewhere: The dead will not praise you, Lord (Ps. 113). After mercy, praise: here by praying, there by praising. And in your name I will lift up my hands. By the good of a perfect work I will be raised up by you: Christ all day long spread out his hands on the cross to a people that did not believe, and contradicted him. As Paul, in the persons of the saints, lifting up pure hands without anger and disputing (Isa. 65, and 1 Tim. 2). By hands, works are understood.\n\nAs with fat and richness let my soul be filled, and with lips of exultation let my mouth praise. Not in the fat and richness of goats or lambs: as was the custom of the ancient burnt offerings; but with a pure heart and a clean mouth let me sing to your name. As that burnt offering was acceptable to you in former times: so let my soul be filled with the richness of the grace of the Holy Spirit. With lips of exultation let my mouth praise. Here prayers, and there praises, and everlasting joy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"Sic memor fui tui super stratum meum. In lectulo pudicitiae atque sanctitatis memor sum tui: quia immemor sum delectationis mundanae. Sic memor fui tui. Dicit haec Ecclesia: et in requie, et in tribulatione, non tui fui oblitus. In matutinis meditabor in te: quia fuisti adjutor meus. Merito confitentur adjutorem, quia per integritatem fidei, matutina ejus delectatur resurrectione. Utinam et nos per splendorem puri pectoris mereremur in eo spirituali laetitia delectari.\n\nEt in velamento alarum tuarum exsultabo. Coelestis auxilii protectione se tutandam putat: ideo in eo exsultat. Adhoesit anima mea post te: me suscepit dextera tua. Relicto saeculo, Dei dextera, id est, ab ejus salutari se susceptum testatur.\n\nIpsi vero. Hoc est, inimici. In vanum quaesierunt animam meam. Quia incassum ei nocere voluerunt. Introibunt in inferiora terroe. In inferno damnabuntur. Tradentur in manus gladii. In perpetuitatem tormentorum, quibus detruncandi sunt. Partes vulpium erunt. Sortem Herodis, qui a Domino vulpes dictus est, suscepturi (Luc. xiii).","english":"Thus I remembered you upon my bed. In the little bed of chastity and holiness I am mindful of you, because I am unmindful of worldly delight. Thus I remembered you. The Church says these things: both in rest and in tribulation, I have not been forgetful of you. In the morning I will meditate on you, because you have been my helper. Worthily they confess him as helper, because through the integrity of faith she delights in his morning resurrection. Would that we too, through the splendor of a pure heart, might merit to delight in him with spiritual joy.\n\nAnd in the covering of your wings I will exult. She thinks herself to be protected by the protection of heavenly aid; therefore she exults in him. My soul has clung to you; your right hand has received me. Having left the world behind, she testifies that she has been received by the right hand of God, that is, by his saving power.\n\nBut they. That is, the enemies. In vain they sought my soul, because they wished to harm it to no purpose. They will enter into the lower parts of the earth. In hell they will be condemned. They will be handed over into the hands of the sword. Into the perpetuity of torments, by which they are to be cut down. They will be the portions of foxes. They are to receive the lot of Herod, who was called a fox by the Lord (Luke 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"Rex vero loetabitur in Domino. Christus in Patre post resurrectionem. Et laudabuntur omnes qui sperant in eo. Qui suscepta sacramenta ejus inviolabiliter servaverunt. Quia obstructum est os loquentiam iniqua. Judaeorum et principum sacerdotum os resurgente Domino oppilatum est, crescente testimonio veritatis. Et nos deprecemur Dominum: ut in ejus lucem vigilantes, ipsum jugiter sitientes, mereamur, eo largiente, bonis operibus adimpleri.\n\nPSALMUS LXIII.\n\nIn finem Psalmus David. Psalmus vocem continet prophetae Deum jugiter dcprecantis: ut non solum sua peccata, sed et alia malorum venena, ipso protegente, possit evadere. Sed et nos intelligere debemus id quod in eo canitur, in credentibus posse impleri.\n\nExaudi, Deus, orationem meam cum deprecor: a timore inimici eripe animam meam. Credenti Deum, multa sunt tentamenta, secundum Apostolum: Omnes, inquit, qui volunt pie vivere in Christo Jesu, persecutionem patiuntur (II Tim. iii). Unde intente nos in orationibus vigilare oportet, ut repugnare possimus vitiis. A timore inimici: id est, diaboli persecutoris: ut illud: Nolite timere eos qui occidunt corpus: animam autem non possunt occidere; sed potius eum timete, qui potest corpus, et animam perdere in gehennam (Matt. x).","english":"But the king shall rejoice in the Lord. Christ in the Father after the resurrection. And all who hope in him shall be praised. Those who have kept his sacraments once received inviolably. Because the mouth of those speaking iniquity is stopped. The mouth of the Jews and chief priests was shut when the Lord rose again, as the testimony of the truth increased. And let us beseech the Lord: that we, keeping watch in his light and thirsting for him continually, may deserve, by his bounty, to be filled with good works.\n\nPSALM 63.\n\nUnto the end, a psalm of David. The psalm contains the voice of the prophet continually beseeching God: that, with him as protector, he may escape not only his own sins but also the other poisons of the wicked. But we too ought to understand that what is sung in it can be fulfilled in believers.\n\nHear, O God, my prayer when I entreat: from the fear of the enemy deliver my soul. For the one who believes in God there are many temptations, according to the Apostle: All, he says, who wish to live piously in Christ Jesus suffer persecution (2 Tim 3). Hence we ought to keep watch intently in prayers, so that we may be able to resist vices. From the fear of the enemy: that is, of the devil the persecutor: as that saying: Do not fear those who kill the body, but cannot kill the soul; rather fear him who can destroy both body and soul in hell (Matt 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"Protexisti me a conventu malignantium, a multitu– dine operantium iniquitatem: quia exacuerunt ut gladium linguas suas. Malignantur iniqui, et acuunt linguas suas, ut blasphement; sed sanctus hic non conturbatur, quia a Deo protegitur. A conventu malignantium: id est, Judaeorum, vel persecutorum. Exacuerunt ut gladium linguas suas. Alio luco dicit: Lingua eorum gladius acutus (Psal. lvi).\n\nIntenderunt arcum suum. Doctrinam suam. Rem amaram. Ut doctrinis dolosis decipiant parvulos Christi: sive neophytum in baptismo, sive illum qui adhuc ignorat mysterium doctrinae coelestis.\n\nSubito sagittabunt eum, et non timebunt. Cum eum dolose venenosi sagittant. Subito, quasi ex improviso: id est, in excessu. Et non timebunt: hoc est, Deum et judicium ejus. Firmaverunt sibi sermonem nequam. Narraverunt ut absconderent laqueos: dixe– runt, quis videbit eos? Cum se in hac malitia firmant, ut hos deceptionis laqueos huic rudi intendant: non putant hoc Deum posse cognoscere: cui nihil occultum latet: qui et nostras quoque animas potens est a sagittis eorum largis pietatis suae armis defendere.","english":"You have protected me from the assembly of the malignant, from the multitude of those who work iniquity: because they have sharpened their tongues like a sword. The wicked are malignant, and they sharpen their tongues so that they may blaspheme; but this holy one is not disturbed, because he is protected by God. From the assembly of the malignant: that is, of the Jews, or of the persecutors. They have sharpened their tongues like a sword. In another place he says: Their tongue is a sharp sword (Ps. 56).\n\nThey have bent their bow. Their doctrine. A bitter thing. So that by deceitful doctrines they may deceive the little ones of Christ: whether the newly baptized in baptism, or him who as yet does not know the mystery of heavenly doctrine.\n\nSuddenly they will shoot at him, and they will not fear. When the venomous ones shoot at him deceitfully. Suddenly, as if unexpectedly: that is, in ecstasy. And they will not fear: that is, God and his judgment. They have established for themselves a wicked word. They have told stories in order to hide their snares: they have said, who will see them? When they establish themselves in this malice, so as to spread these snares of deception for this untrained one: they do not think that God can know this: from whom nothing hidden lies concealed: who is also able to defend our souls from their arrows with the generous arms of his mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"Scrutati sunt iniquitates; defecerunt scrutantes scrutinio. Haeretici quoque scrutantur Scripturas sanctas: et non spiritualiler tractantes, vanas exinde proferunt quaestiones, quibus nos per iniquitatem, et dolum cupiunt illaqueare. Sed nil praevalentes, ipsi potius a Deo scrutati atque exinaniti, relicti sunt vacui.\n\nAccedet homo ad cor altum, et exaltabitur Deus. Si cum sapientia Dei ad alti cordis intellectum quis accedens ista discriminet: id est, veritatem ac falsitatem discernat, tunc Deus exaltabitur. Qui cum sit sitissimus, tamen de eo quando recte sentimus, sublimatur in nobis.\n\nSagittoe parvulorum factoe sunt plagoe eorum. Intelligentes enim justi cum viderint hunc parvulum quem superius exposuimus, ab hoc persuasionis veneno infici: cum elevaverint vocem suam ut eum corrigant, protinus erunt iniquis verba eorum quasi plagae. Et infirmata est contra eos lingua eorum. Nullam capit stabilitatem elocutio eorum: sed dolus eorum reddet eos Infirmos.","english":"They have searched out iniquities; those who search have failed by their searching. Heretics also search the holy Scriptures, and handling them not spiritually, they bring forth from them empty questions, by which they desire to ensnare us through iniquity and deceit. But prevailing in nothing, they themselves are rather searched out by God and emptied, and are left empty.\n\nA man will draw near to a deep heart, and God will be exalted. If one, drawing near with the wisdom of God to the understanding of a deep heart, distinguishes these things—that is, discerns truth and falsehood—then God will be exalted. Though He is most exalted, nevertheless, when we think rightly of Him, He is lifted up in us.\n\nThe arrows of little children have become their wounds. For the righteous who understand, when they see this little child, whom we explained above, infected by this poison of persuasion, when they have raised their voice to correct him, their words will immediately be as wounds to the wicked. And their tongue has been weakened against them. Their speech gains no stability, but their deceit will render them weak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"Conturbati sunt omnes qui videbant eos. Confusi et conturbati sunt, qui se simili errore implicitos recognoscunt. Et timuit omnis homo. Judicium sibi imminere divinum.\n\nEt annuntiaverunt opera Dei: et facta ejus intellexerunt. Compuncti enim corde, intelligunt, annuntiantque mirabilia Dei.\n\nLoetabitur justus in Domino, et sperabit in eo. Sicut impius pro infidelitate sua formidat: ita justus per spem aeternitatis suat exsuliat in Domino. Et laudabuntur omnes recti corde. Quia Deum visuri sunt. Beati enim mundo corde: quoniam ipsi Deum videbunt (Matth. v). Qui nobis praestare dignetur, ut a sagittis inimicorum liberi, ab arcu falsitatis erepti, mercamur ab eo protegi, qni sanctis omnibus pro spe salutis, gloriam tribuit immortalitatis.\n\nPSALMUS LXIV.\n\nIn finem, Psalinus David, Canticum Jeremioe et Ezechiel, et populi de captivitate. Iste psalmus in persona Christi cantatur, et de reversione Babyloniae in Jerusalem, et de nostra ad coelestem Jeru– salem.","english":"All who saw them were troubled. Those who recognize themselves entangled in similar error are confounded and troubled. And every man feared. That divine judgment was imminent for him.\n\nAnd they announced the works of God: and they understood his deeds. For, pricked in heart, they understand and announce the wondrous works of God.\n\nThe just man will rejoice in the Lord, and will hope in him. As the impious man dreads because of his faithlessness, so the just man exults in the Lord through the hope of his eternity. And all the upright of heart will be praised. Because they will see God. For blessed are the clean of heart: for they shall see God (Matt. 5). May he deign to grant us that, free from the arrows of enemies, snatched from the bow of falsehood, we may deserve to be protected by him who grants to all the saints, in hope of salvation, the glory of immortality.\n\nPSALM 64.\n\nUnto the end, a Psalm of David, a Canticle of Jeremiah and Ezekiel, and of the people from captivity. This psalm is sung in the person of Christ, and concerning the return from Babylon to Jerusalem, and concerning our return to the heavenly Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"Te decet hymnus, Deus in Sion: et tibi reddetur vo– tum in Jerusalem. Non theatralibus neque simulacrorum templis, sed tibi, omnipotens, laus ac votum jugiter est reddendum in Sion, id est, in Ecclesia, tuam gloriam speculante: vel in coelesti Jerusalem dignus commemoraris inhabitator. Reddetur ergo tibi laus, quia Deus es; votum, quia redemptor es,\n\nExaudi orationem meam. Per Spiritum sanctum: qui gemitibus inenarrabilibus interpellat pro nobis. Ad te omnis caro veniet. Ac si diceret: Ad te conver– tetur omnis homo.\n\nVerba iniquorum. Dogmata philosophorum, fatuitatesque gentilium. Proevaluerunt super nos. Cum te nesciremus, quomodo Jeremias dixit: Vere mendacium et vanitatem locuti suat patres nostri, et non profuit eis (Jerem. xvi). Et impietatibus nostris tu pro– piliaberis. Usque in finem nos fuissemus in errore, nisi tu propitius fuisses nostri: qui nos sanguine proprio mercatus es. Sic et Paulus apostolus ait: Qui nos reconciliavit Deo Patri per crucem (I Cor. v).","english":"To you a hymn is fitting, O God, in Zion: and to you a vow will be rendered in Jerusalem. Not in theaters nor in temples of idols, but to you, almighty one, praise and vow must be rendered continually in Zion, that is, in the Church, as she beholds your glory: or in the heavenly Jerusalem you are worthy to be remembered as an inhabitant. Therefore praise will be rendered to you, because you are God; a vow, because you are the redeemer,\n\nHear my prayer. Through the Holy Spirit: who intercedes for us with unutterable groanings. To you all flesh will come. As if he were saying: To you every man will be turned.\n\nThe words of the wicked. The dogmas of the philosophers, and the follies of the gentiles. They have prevailed over us. When we did not know you, as Jeremiah said: Truly our fathers spoke falsehood and vanity, and it did not profit them (Jer. xvi). And you will be propitious to our impieties. We would have been in error even to the end, unless you had been propitious to us: who bought us with your own blood. So too the apostle Paul says: Who reconciled us to God the Father through the cross (I Cor. v).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"Beatus quem elegisti et assumpsisti: inhabitabit in atriis tuis. Vocat Deus omnes: nec ullum spernit: sed pauci sequuntur. Ergo qui se dignum ejus electioni praebuerit, cohabitat ei cum apostolis sanctis in tabernaculis sempiternis.\n\nReplebimur in bonis domus tuoe. Id est, Ecclesiae, quae diversis munerum spiritualium exuberat bonis. Sanctum est templum tuum. Homo Ille in quo plenitudo divinitatis inhabitat: de quo dicitur ad Mariam: Et quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. ii): cum in ea Dominus carnem assumpturus inhabitabit. Mirabile in oequitate. Quia non credentibus Judaeis, mirabiliter ipse Dominus veritatem aperuit.\n\nExaudi nos, Deus salutatis noster: spes omnium finium terroe et in mari longe. Providens propheta, terrae, maris, ac finium omnium, spem Christum esse annuntiavit. Quod autem se abeo exaudiri postulat: sic intelligitur, ac si diceret: Jam veni, ut per te salvari merear.","english":"Blessed is he whom you have chosen and taken up: he will dwell in your courts. God calls all, and spurns no one, but few follow. Therefore he who shows himself worthy of his election dwells together with the holy apostles in eternal tabernacles.\n\nWe shall be filled with the good things of your house. That is, of the Church, which abounds with the diverse good things of spiritual gifts. Holy is your temple. That Man in whom the fullness of the Godhead dwells, of whom it is said to Mary: And what is born of you shall be called the Son of God (Luke 2), since the Lord, about to take flesh, will dwell in her. Wonderful in equity. Because to the unbelieving Jews, the Lord himself wonderfully revealed the truth.\n\nHear us, O God of our salvation: the hope of all the ends of the earth and in the sea afar off. The prophet, foreseeing, announced that Christ is the hope of the earth, the sea, and all its ends. But that he asks to be heard by him is understood thus, as if he were saying: Come now, that through you I may merit to be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"Praeparans montes in virtute tua, accinctus potentia. Ipse Dominus Verbum caro factum est in assumpto homine. Accinctus, potentia, celsitudinem montium diaboliete dominationis oppressit, et sempiternis ignibus praeparavit. Accinctus Dei contrahit vestimentum. Non enim possumus expansam fortitudinis sum vestem cognoscere. Qui conturbas profundum maris. Saeculi hujus profundam jactantiam, praedicatione apostolica commovens. Sonum fluctuum ejus quis sustinebit? In eversione enim simulacrorum dant daemenia sonum: illicientes paganos, ut interimant sanctos Dei. Sed hic sonus. Dei potentia op– pilatur.\n\nTurbabuntur gentes. Cum sanetis praevalere non potuerint. Et timebunt termini terroe a signis tuis. A virtute crucis, quae eis prius stultitia erat: vel ab his mirabilibus compunguntur. Exitus matutini, et vespere delectabis. Matutinis vespertinisque hynmis Ecclesiae delectatur Deus, per animam fidelem: quae relicto inanium superstitionum ritu eum devote laudaverit. Per mane, laetitia: per vesperum, tristi(??)ia.","english":"Preparing the mountains in your strength, girded with power. The Lord himself, the Word made flesh in the man he assumed. Girded with power, he crushed the height of the mountains of diabolical dominion, and prepared them for everlasting fires. Girded, God draws in his garment. For we cannot know the outspread garment of his strength. You who stir up the depth of the sea. The deep boasting of this world, stirring it by apostolic preaching. Who will endure the sound of its waves? For in the overthrow of idols the demons give forth a sound: alluring the pagans, that they may kill the saints of God. But this sound is checked by the power of God.\n\nThe nations will be troubled. When they have not been able to prevail against the saints. And the ends of the earth will fear at your signs. By the power of the cross, which was formerly foolishness to them: or they are pricked by these wonders. You will delight in the goings forth of the morning and of the evening. God is delighted by the morning and evening hymns of the Church, through the faithful soul: which, having abandoned the rite of empty superstitions, has praised him devoutly. By the morning, joy: by the evening, sorrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"Visitasti terram. Visitavit utique terram nostri corporis, assumendo materiam carnis. Et inebriasti eam. Non vino luxuriae, sed infusione Spiritus sancti. Multiplicasti locupletare eam. Diversarum opibus gratiarum.\n\nFlumen Dei repletum est aquis. Denique dicit Dominus iu Evangelio: Qui crediderit in me, flumina de ventre ejus fluent aquae vivae (Joan. vii). Attende evangelistam: hoc enim dicebat de Spiritu sancto, quem accepturi erant credentes in eum. Nos ergo qui credidimus, jam flumen Dei sumus. Reple– bimur aqua, cum baptismo abluimur, et si digni sumus ut Spiritu sancto impluamur. Locupletamur ab eodem spiritualis infusionis imbre, cum vitae perennis fonte repleti, donis spiritualibus irrigamur. Parasti cibum illorum, quoniam ita at proeparatio ejus. Praeparasti, inquam. Domine, cibum nostrum in communione beati corporis ac sanguinis tui: quod si digne hauriamus, judicium mortis effugimus. Tu es enim panis vitae descendens de coelo: et vitam retribuens mundu.","english":"You visited the earth. He visited the earth of our body by assuming the substance of flesh. And you made it drunk—not with the wine of luxury, but with the infusion of the Holy Spirit. You multiplied it to enrich it with the riches of diverse graces.\n\nThe river of God is filled with waters. Hence the Lord says in the Gospel: He who believes in me, rivers of living water shall flow from his belly (John 7). Attend to the evangelist: for he was saying this of the Holy Spirit, whom those who believed in him were to receive. We, therefore, who have believed, are already the river of God. Let us be filled with water when we are washed in baptism, and if we are worthy to be watered by the Holy Spirit. We are enriched by that same shower of spiritual infusion, when, filled with the fountain of everlasting life, we are irrigated with spiritual gifts. You prepared their food, for so is its preparation. You prepared, I say, O Lord, our food in the communion of your blessed body and blood; which if we draw worthily, we escape the judgment of death. For you are the bread of life coming down from heaven, and restoring life to the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"Rivos ejus inebrians, multiplicans genimina ejus: in stillicidiis ejus. Rivi enim iiv nobis a flumine illo: id est, a Spiritu sancto emanant, qui nos diversis gratiarum donis inebriant: ut alii detur sermo sapientiae, alii prophetia, alii curatio, alii interpretatio, vel reliquae donationes: quas operatur unus atque idem spiritus, dividens unicuique prout vult (I Cor. xii). Per quae donationum genera, multiplicantur Ecclesiae. Quae primum quidem quasi stillicidia in nobis defluunt, dehinc rivi fiunt. Post haec multiplicantur in generationibus: ut afferant fructum, aliud centesimum, aliud sexagesimum, aliud tricesimum (Matth. xiii). Loetabitur germinans. Terra Scilicet laetabitur (Isai. lviii): cum in ea hic fru– ctus spiritualis exorietur.\n\nBenedices coronam anni benignitatis tuoe. Qua sanctos praemiis, et temetipsum eorum agminibus coronabis. Anuum vero acceptabilem, ipsum esse Dominum alius propheta commemorat: Benedices coronam anni ejus. Circulum et semper in so currentia anni tempora, coronam vocavit. Aut certe quia in passione Domini victoria de toto orbe suscepta est. Et campi tui replebuntur ubertate. Campi, legis qui nullam jucunditatis fructum in littera protulerunt: nunc spirituali ter intellecti, fructus evangelici dogmatis ubertate complentur.","english":"You make its streams drunk, multiplying its offspring: in its drops. For the streams flow to us from that river—that is, from the Holy Spirit—which make us drunk with the various gifts of graces: so that to one is given the word of wisdom, to another prophecy, to another healing, to another interpretation, or the remaining gifts, which one and the same Spirit works, dividing to each one as he wills (1 Cor 12). Through these kinds of gifts, the churches are multiplied. These at first, indeed, flow down into us like drops, then they become streams. After this they are multiplied in generations, so that they may bear fruit, one a hundredfold, another sixtyfold, another thirtyfold (Matt 13). It will rejoice, sprouting. Surely the earth will rejoice (Isa 58), when this spiritual fruit springs up in it.\n\nYou will bless the crown of the year of your kindness. By which you will crown the saints with rewards, and yourself with their hosts. But that the acceptable year is the Lord himself, another prophet recalls: You will bless the crown of his year. The cycle and the seasons of the year ever running in their course he called a crown. Or certainly because in the passion of the Lord victory was taken up from the whole world. And your fields will be filled with richness. The fields—of the law, which brought forth no fruit of pleasantness in the letter—now understood spiritually, are filled with the richness of the gospel teaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"Pinguescent speciosa deserti. Ecclesia scilicet, quae divina Dei gratia fluit. Et exsultatione colles accingentur. Martyres, sive reliqui sancti: qui immensis a Deo praemiis honorati, perpetuis gaudiis accingentur.\n\nInduti sunt arietes ovium. Patriarchae, prophetae, sive apostoli: qui duces fuerunt ovium gregis ecclesiastici, translati a morte in vitam: induuntur immortalitate perpetua. Et valles abundabunt fru– mento. Clamabunt sancti minoris meriti, et coronam non capient: fructibus tamen aeternae vitae alentur. Clamabunt, etenim hymnum dicent. Omnes promiscue electi pro diversorum munerum donis, Deo perpetuas concinant laudes. Quorum ut congregemur meritis, deprecantes oramus, ut jungamur praemiis, ut si non meremur honorari praemiis, vei ornari coronis, saltem veniam consecuti, poena careamus aeterni judicii. Amen.\n\nPSALMUS LXV.","english":"The beautiful places of the desert will grow fat—that is, the Church, which flows with the divine grace of God. And the hills will be girded with exultation—the martyrs, or the rest of the saints, who, honored by God with immense rewards, will be girded with perpetual joys.\n\nThe rams of the sheep have been clothed—the patriarchs, prophets, or apostles, who were the leaders of the sheep of the ecclesiastical flock, translated from death into life: they are clothed with perpetual immortality. And the valleys will abound with grain—the saints of lesser merit will cry out and will not receive a crown; nevertheless they will be nourished with the fruits of eternal life. They will cry out, for they will sing a hymn. All the elect, without distinction, for the gifts of diverse graces, will sing perpetual praises to God in harmony. And that we may be gathered together with their merits, we pray entreating, that we may be joined to their rewards: so that, if we do not deserve to be honored with rewards, or adorned with crowns, at least, having obtained pardon, we may be free from the punishment of eternal judgment. Amen.\n\nPSALM 65.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"In finem, Canticum Psalmi resurrectionis. Per canticum, intelligentia spiritualis intelligitur. Per psal– mum, opus resurrectionis: quia iste psalmus ad resurrectionem Christi pertinet.\n\nJubilate Deo, omaii terra: Psalmum dicite nomini ejus. Quod ait, omnis terra: omne humanum genus terrenum esae demonstrat. Cui jugiter jubilationem ad Deum oportet emittere, ut a nequitiis spirituali– bus eruatur. Psalmum dicite nomini ejus. Multi laudant, sed non implent opere. Date gloriam laudi ejus. Ut sicut ei vocibus jubilatis: ita in eum pro bonis actibus gloriemini; at videntes homines opera vestra bona, glorificent Patrem vestrum qui est In coelis. Vel Illud: Non nobis, Domine, non nobis, sed nomini tuo da gloriam (Psal. cxiii).\n\nDicite Deo, quam terribilia sunt opera tua, Domine! Scilicet ui non creaturam colant, sed Creatoris virtutem in his quae contemplamur, intellijgant. Quam terribilia sunt opera tua! Terribile est quod potestis mirari, et non potestis comprehendere, id est, de populo Judaico electo, et postea reprobato, et gentes primitus condemnatas, et postea electas. Vel qui videntur quasi sancti, et reprobati, et de peccatoribus, qui videntur quasi reprobati, et electi. Occulta sunt judicia Dei: terribilia, id est, timenda. In multitudine virtutis tuoe mentientur tibi inimici tui. Quando viderunt in AEgypto virtutes, et signa: et in mari Rubro.","english":"Unto the end, a Canticle of a Psalm of the resurrection. By \"canticle\" is understood spiritual understanding; by \"psalm,\" the work of the resurrection, because this psalm pertains to the resurrection of Christ.\n\nShout with joy to God, all the earth: sing a psalm to his name. In saying \"all the earth,\" he shows that the whole human race is earthly, and ought continually to send up jubilation to God, that it may be rescued from spiritual wickedness. Sing a psalm to his name. Many praise, but do not fulfill in deed. Give glory to his praise: that as you shout to him with voices, so you may glory in him for good deeds; and that men, seeing your good works, may glorify your Father who is in heaven. Or that saying: Not to us, Lord, not to us, but to your name give glory.\n\nSay to God, how terrible are your works, Lord! Namely, that they may not worship the creature, but understand the power of the Creator in these things which we contemplate. How terrible are your works! Terrible is that which you are able to marvel at, and cannot comprehend—that is, concerning the Jewish people, chosen and afterward rejected, and the Gentiles, first condemned and afterward chosen. Or those who seem as if holy, and are reprobate, and of sinners, who seem as if reprobate, and are elect. The judgments of God are hidden: terrible, that is, to be feared. In the multitude of your power, your enemies shall lie to you. When they saw the powers and signs in Egypt, and in the Red Sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"Mentiti snnt quando dixerunt: Omnia quaecumque praeceperit nobis Dominus, faciemus (Exod. xxiv). Unde dicit: Iniquitas mentita est, et inimici Domini mentiti sunt ei (Psal. xxvi).\n\nOmnis terra adoret te, Deus, et psallat tibi: Psalmum dicat nomini tuo, Te adoret, te veneretur: tibi concinat, non creaturae, quam ejus usibus subjecisti. Hic interponit diapsalma, ut ad nos verba convertat, dicens:\n\nVenite, et videte opera Domini, terribilis in consiliis super filios hominum. Gentes quae diu in errore fanatico vixerant, sicut quondam patres nostri, ad Deum cognoscendum invitat. Qui terribilibus consiliis humano generi consuluit, ut cognoscentes Creatoris opera, scirent operum conditorem. Venite, et videte opera Domini, Venite, credite, videte, intelligite. Vox praedicatorum. Quam terribilis, in consiliis super filios hominum! Terribilis, hoc est, quomodo unus reprobatur, et alter eligitur. Reprobantur Judici, et eliguntur gentes: sicut dixit in Evangelio: Duo in agro: unus assumetur, et unus relinquetur. Duae molentes: una assumetur, et alia relinquetur (Matth xxiv). Duo in lecto: unus assumetur, et unus relinquetur. Terribile est, dum de una massa fuerunt creati, et alii eliguntur, et alii reprobantur.","english":"They lied when they said: All things whatsoever the Lord hath commanded us, we will do (Exod. xxiv). Whence it is said: Iniquity hath lied, and the enemies of the Lord have lied unto him (Psal. xxvi).\n\nLet all the earth adore thee, O God, and sing psalm to thee: let it say a psalm to thy name. Let it adore thee, let it venerate thee: let it sing to thee, not to the creature, which thou hast subjected to its uses. Here he interposes a diapsalma, that he may turn his words to us, saying:\n\nCome, and see the works of the Lord, terrible in his counsels upon the sons of men. He invites the nations, which had long lived in fanatical error, like our fathers once, to the knowledge of God. He who by terrible counsels hath provided for the human race, that knowing the works of the Creator, they might know the maker of the works. Come, and see the works of the Lord: Come, believe, see, understand. The voice of the preachers. How terrible in his counsels upon the sons of men! Terrible, that is, how one is reprobated and another chosen. The Jews are reprobated, and the nations are chosen: as he said in the Gospel: Two in the field: one shall be taken up, and one shall be left. Two grinding: one shall be taken up, and the other shall be left (Matth xxiv). Two in a bed: one shall be taken up, and one shall be left. It is terrible, that while they were created from one mass, some are chosen and others reprobated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"Qui convertit mare in aridam: in flumine pertransibunt pede. Ipsum adorare docet qui ad transitum Israelis, et mare siccavit, et Jordanis undas appendit (Exod. xiv). Sed et ipse Dominus dux, haec quasi pede praeteriit, populo prosequente. Ergo sicut tunc hae aquae ipso duce divisae populo viam in terram repromissionis aperuerunt (Jos. iii): ita nunc nobis, si baptismum non polluamus, per ipsum abluti, praeeunte eo, in quo renati sumus, in regionem vivorum ingredimur. Vel pertransibunt pede, sancti praedicatores fortiter ambulaverunt praedi– cando: quia Deus praeparat illis viam. Unde dictum est: Calciate pedes vestros in praparatione Evangelii pacis (Ephes. vi). Ibi loetabimur in idipsum: qui dominantur in virtute sua in oeternum. In idipsum, hoc est, in Christo: quia qui hic fuit humiliatus, ipse dominatur in aeternitate. Sicut enim ejus virtutis dominatio nullo clauditur fine: ita nostra laetitia, qua ei conformes efficiemur, perpetuo permanebit.","english":"He who turned the sea into dry land: in the river they shall pass over on foot. He teaches us to adore Him who, at the crossing of Israel, both dried up the sea and held back the waves of the Jordan (Exod. xiv). But the Lord Himself, as leader, passed over these things as it were on foot, with the people following. Therefore, just as then these waters, divided by His leadership, opened for the people a way into the land of promise (Jos. iii), so now for us, if we do not pollute our baptism, having been washed through Him, with Him going before us—He in whom we have been reborn—we enter into the region of the living. Or, they shall pass over on foot: the holy preachers walked boldly, preaching, because God prepares a way for them. Whence it is said: Shod your feet in preparation for the Gospel of peace (Ephes. vi). There we shall rejoice in the very same: those who rule in their own strength forever. In the very same, that is, in Christ: because He who here was humbled, He Himself rules in eternity. For just as the dominion of His power is closed by no end, so our joy, by which we shall be made conformable to Him, will remain forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"Oculi ejus super gentes respiciunt. Ut reprobentnr Judaei, et eligantur gentiles; ut illud: Qui finxit oculum, non considerat (Psal. xciii). Contemplatione sancta inspicit pupulos credituros: nam nullis penitus distinguitur membris. Qui exasperant, non exaltentur in semetipsis. Judaei scilicet, dum per fellis amaritudinem in Abrahae nativitate carnali, Dei gloriam collocant, semper humiliantur. Interjectio diapsalmatis ordinem dictorum immutat, ut a prophetica vaticinatione, ad apostolicam transeat exhortationem.\n\nBenedicite, gentes, Dominum Deum nostrum, et auditam facite vocem laudis ejus. Apostoli haec praedicant, ut ipsum benedicant gentes Deum: quem iidem apostoli dicunt suum, obaudiantque ipsum in quem sunt renati per baptismum. Hinc iterum propheta loquitur.\n\nQui posuit animam meam ad vitam: Ne eam perpetua consumeret mors. Mors occidit mortem, id est, mors Christi occidit mortem nostram. Et non dedit in commotionem pedes meos. Sed stabilivit me in praedicationibus quas gentibus intuli. Hinc succedit vox martyrum.","english":"His eyes look upon the nations: so that the Jews may be rejected and the Gentiles chosen; as it is said, He who formed the eye, does he not consider? With holy contemplation He looks upon the peoples who will believe, for He is in no way distinguished by bodily members. Those who provoke Him shall not be exalted in themselves—namely the Jews, who, through the bitterness of gall, placing God's glory in the carnal birth from Abraham, are always brought low. The interjection of the diapsalma changes the order of the sayings, so that it passes from prophetic foretelling to apostolic exhortation.\n\nBless the Lord our God, O nations, and make the voice of His praise to be heard. The apostles preach these things, that the nations may bless God Himself, whom the same apostles call their own, and that they may obey Him in whom they have been reborn through baptism. Hence the prophet speaks again.\n\nWho has set my soul unto life: lest perpetual death consume it. Death has killed death—that is, the death of Christ has killed our death. And He has not given my feet to be moved. But He has established me in the preachings which I brought to the nations. Hence the voice of the martyrs follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"Quoniam reprobasti nos, Deus, igne nos examinasti, sicut examinatur argentum, etinduxisti nos in laqueum, posuisti tribulationes in dorso nostro: imposuisti homines super capita nostra. Id est, diabolum, ut super nos erigeretur, ad probandum. Vel aliter: Non dixit de angelis, neque de sanctis, sed de peccatoribus, id est, peccatores fecisti esse super nos, ut nos sustineamus per patientiam. Ut illud: Per multas tribulationes oportet nos introire in regnum Dei (Act. xiv).\n\nTransivimus per ignem et aquam, et eduxisti nos in refrigerium. Martyrum hic ostendit victorias, quas in diversis passionibus meruerunt, et ad tinum eos ducit refrigerium, id est, Christum(??)Dominum: per laqueos, per cruces, per verbera, per ignes, aestusque et alia diversa supplicia, per quae et holocaustum acceptum effecti sunt, pervenisse. Ignis vorat, aqua absorbet. Ignis, tentatio: aqua, prosperitas. Vel ignem Spiritus sancti. Induxisti nos in refrigerium, hoc est, in beatitudinem aternam.","english":"For you have rejected us, O God; you have tried us with fire, as silver is tried, and you have brought us into a snare, you have placed tribulations on our back: you have set men over our heads. That is, the devil, so that he might be raised up over us, for testing. Or otherwise: he did not speak of angels, nor of saints, but of sinners—that is, you have made sinners to be over us, so that we may endure them with patience. As that saying: Through many tribulations we must enter into the kingdom of God (Acts 14).\n\nWe have passed through fire and water, and you have brought us out into a place of refreshment. Here he shows the victories of the martyrs, which they merited in various sufferings, and he leads them to true refreshment, that is, to Christ the Lord: through snares, through crosses, through scourges, through fires, and heats, and other diverse punishments, through which they were made an acceptable burnt offering, they came through. Fire devours, water absorbs. Fire is temptation; water is prosperity. Or the fire of the Holy Spirit. You have brought us into refreshment, that is, into eternal blessedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"Introibo in domum tuam in holocaustis. Hic propheta non de se tantum loquitur, sed et de his quos superius memoravit, qui introierunt in domum Dei: ut non solum se exhiberent Deo hostiam vivam, sed et illos qui eorum exemplo pro nomine Domini passi sunt: Ut reddam tibi vota mea: quas distinxerunt la– bia mea. Quae vola distinxerunt, nisi ut alios sibi in martyrium copularent? Vel promissum, ut Deum laudemus, et confiteamur illum creatorem. Locutum est os meum in tribulatione mea. Loculi sunt enim, ut numquam eos separaret a charitate Christi ulla persecutio.\n\nHolocausta medullata offeram tibi. Fidem animae, vel corporis affectum, vel corpus Christi. Ossa inferiora carni: et medulla, inferior ossibus. Medullata, hoc est, visceratu cum corpore et anima. Cum incenso. Cum acccptabili orationis odore. Et arietes. Apostoli, vel doctores Ecclesiarum.","english":"I will enter your house with burnt offerings. Here the prophet speaks not of himself alone, but also of those whom he mentioned above, who entered into the house of God: that they might present themselves not only as a living sacrifice to God, but also those who by their example suffered for the name of the Lord: That I may render to you my vows, which my lips have distinguished. What vows did they distinguish, except to join others to themselves in martyrdom? Or the promise, that we may praise God and confess him as creator. My mouth has spoken in my tribulation. For they have spoken, so that no persecution may ever separate them from the love of Christ.\n\nI will offer to you burnt offerings with marrow. The faith of the soul, or the affection of the body, or the body of Christ. The bones are lower than the flesh, and the marrow lower than the bones. With marrow, that is, with the inward parts together with body and soul. With incense. With the acceptable odor of prayer. And rams. The apostles, or the teachers of the churches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"Offeram tibi boves. Qui, rejecta contumacia legis, jugo Domini cervices suas, quod suave est, subdiderunt. Cum hircis. Qui post peccatum conversi, fideliter in martyrio perstiterunt. Hic autem omnes Domino per holocaustum pacificum offeruntur: ad quos nunc propheta post diapsalma convertit sermonem, dicens:\n\nVenite, et audite, et narrabo, omnes qui timetis Deum, quanta fecit animoe meoe. Ad ipsum ore meo clamavi, et exsultavi sub lingua mea. Vos qui Dominum metuitis, accedite et considerate qualiter animam meam in beatitudinem constituerit sempiternam: pro eo quod non solum ore postulo, sed etiam in arcanis cordis puri clamavi ad Dominum. Ad ipsum ore meo clamavi: manifestissime declaratur in hoc loco clamorem in Scripturis non vocis accipiendum esse, sed cordis.\n\nIniquitatem si aspexi in corde meo: non exaudiet Dominus. Propterea exaudivit me Deus meus: et intendit voci orationis meoe. Vidi enim puritatem mentis meae, ideo petere praesumpsi.","english":"I will offer you oxen. These are they who, casting off the stubbornness of the law, have submitted their necks to the yoke of the Lord, which is sweet. With the goats. These are they who, converted after sin, persevered faithfully in martyrdom. But here all are offered to the Lord through a peace offering: to whom the prophet now, after the diapsalma, directs his speech, saying:\n\nCome, and hear, and I will tell, all you who fear God, how great things he has done for my soul. To him I cried with my mouth, and I exulted under my tongue. You who fear the Lord, draw near and consider how he has established my soul in eternal blessedness: because I ask not only with my mouth, but also in the secret places of a pure heart I have cried to the Lord. To him I cried with my mouth: it is most clearly declared in this place that in the Scriptures \"cry\" is to be understood not of the voice, but of the heart.\n\nIf I have looked upon iniquity in my heart: the Lord will not hear. Therefore my God has heard me: and he has attended to the voice of my prayer. For I have seen the purity of my mind, and therefore I have presumed to ask.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":472,"ref":"p472","source":"Benedictus Dominus, qui non amovit orationem meam, et misericordiam suam a me. Plenus misericordia non amovit deprecationem meam a se: quia quae justa erant, postulabam. Nam semper piae aures ejus justorum precibus patent. Sed nos suppliciter Dominum deprecemur, ut aperiat aures suas ad preces nostras, et ipse nos, data peccatorum remissione, de praesentibus aerumnis eripiat: sibique holocaustum purum effectos, mactatis vitiis, sanctorum agminibus jungat. Amen.\n\nPSALMUS LXVI.\n\nIn finem, in Hymnis, Psalmus Cantici David. Iste psalmus licet parvus sit, tamen apostolorum prophetarumque continet vocem, qui aut venisse, aut venturum Dominum gentibus nuntiaverunt.\n\nDeus misereatur nostri, et benedicat nobis. Prima deprecatio est ut misericordiam praebeat Deus: deinde benedictionem. Benedictio ergo quae succedit misericordiae, talis sit, ut compressa dominatione carnali, spiritum faciat triumphare. Non nostri judex sit, sed misericors. Deus misereatur nostri. Vox apostolorum est, loquentium ad plebem de gentibus congregatam. Credidistis quidem ad vocem nostram. Ecce haec Ecclesia congregata est in nomine Domini: proptcrea nos dicimus: Deus misereatur nostri, et benedicat nobis. Maledictionem primam in homine sua benedictione dissolvat. Illuminet vultum suum super nos. Non illum tristem videamus in peccatis nostris, sed gaudentem in virtutibus. Non eum sentiamus judicem, sed Patrem.","english":"Blessed be the Lord, who has not turned away my prayer, nor his mercy from me. Being full of mercy, he has not turned away my supplication from himself, because I was asking for things that were just. For his ears are always open to the prayers of the righteous. But let us humbly beseech the Lord, that he may open his ears to our prayers, and that he himself, granting remission of sins, may snatch us from present troubles, and, having slain our vices, make us a pure holocaust to himself and join us to the companies of the saints. Amen.\n\nPSALM LXVI.\n\nUnto the end, in Hymns, a Psalm of the Song of David. Although this psalm is short, it nevertheless contains the voice of the apostles and prophets, who announced that the Lord had come, or was to come, to the nations.\n\nMay God have mercy on us, and bless us. The first petition is that God show mercy; then, blessing. Therefore the blessing that follows mercy should be such that, with carnal dominion crushed, it makes the spirit triumph. Let him not be our judge, but merciful. May God have mercy on us. This is the voice of the apostles, speaking to the people gathered from the nations. You have indeed believed at our voice. Behold, this Church has been gathered in the name of the Lord; therefore we say: May God have mercy on us, and bless us. May he dissolve the first curse in man by his blessing. May he shine his face upon us. Let us not see him sad in our sins, but rejoicing in our virtues. Let us not perceive him as a judge, but as a Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"Illuminet vultum suum super nos. Dei facies quae est? Utique imago ejus. Dicit enim et Apostolus, imaginem Patris esse Filium (Rom. ii). Ergo imagine sua nos illuminet, hoc est, imaginem suam Filium: illuminet super nos, ut ipse nos illuminet. Lux enim Patris, lux Filii est. Qui videt Patrem, videt et Filium. Ubi nulla est distantia inter gloriam et gloriam, uterque est gloria. Precantur haec apostoli et prophetae, ut vultu Dei illuminati, fiat praedicatio eorum lumen omnium gentium.\n\nUt cognoscamus in terra viam tuam, et in omnibus gentibus salutare tuum. Sic enim invalescat praedicatio nostra, ut via sive salutare tuum, id est, Christus Dominus in his qui nunc terrena sapiunt, et in gentilitatis versantur errore, cernantur. Ut cognoscamus in terra viam tuam. Hoc autem petimus, ut illumines vultum tuum: hoc est, imaginem tuam super nos, quae apud te semper abscondita fuit, et quasi in secreto, et tenebris erat mysteriorum tuorum: secundum illud quod scriptum est: posuit tenebras latibulum suum (Psal. xvii). Hoc petimos, ut illumines super nos, ut mysterium quod a generationibus absconditum fuit, juxta Apostolum, reveletur in nobis (I Cor. ii). Hoc autem totum quare poscimus, quare desideramus? Nisi illuminaveris imaginem tuam super nos, viam tuam, et scientiam tuam nosse(??)non possumus, ut majestatem tuam quae in coelis nota est, nolam habeamus et in terra.","english":"May he illuminate his face upon us. What is the face of God? Surely it is his image. For the Apostle also says that the Son is the image of the Father (Rom 2). Therefore let him illuminate us by his image, that is, by his Son, his image; let him illuminate upon us, so that he himself may illuminate us. For the light of the Father is the light of the Son. He who sees the Father sees also the Son. Where there is no distinction between glory and glory, both are glory. The apostles and prophets pray these things, that, illuminated by the face of God, their preaching may become the light of all nations.\n\nThat we may know your way on earth, and your salvation among all nations. For so may our preaching prevail, that your way or your salvation, that is, Christ the Lord, may be discerned in those who now savor earthly things and are engaged in the error of the Gentiles. That we may know your way on earth. But this we ask, that you illuminate your face: that is, your image upon us, which was always hidden with you, and as it were in secret and in darkness was among your mysteries: according to that which is written: He set darkness as his hiding place (Ps 17). This we ask, that you illuminate upon us, so that the mystery which was hidden from the generations, according to the Apostle, may be revealed in us (1 Cor 2). But why do we ask all this, why do we desire it? Unless you illuminate your image upon us, we cannot know your way and your knowledge, so that we may have your majesty, which is known in the heavens, also on earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"Ut cognoscamus in terra viam tuam. Ego sum, inquit, via, vita et veritas (Joan. xiv). Ut co– gnoscamus in terra viam tuam. In terra cognoscamus: Fiat voluntas tua sicut in coelo et in terra (Matt. vi), ut quem angeli adorant in coelis, homines quoque adorent in terra. Sed dicet aliquis: quia nota erat via Dei: Notus enim in Judaea Deus: in Israel magnum nomen ejus. Notus erat Deus, sed Dei via non erat nota in Judaea. Quoniam ergo via Dei Patris non erat nota in Judaeis, propterea nunc dicit: In omnibus gentibus salutare tuum. Non in uno populo, sed in cunctis gentibus. In omnibus gentibus salutare tuum. Ubi nos habemus in Latino, salutare; in Hebraeo, Jesus dicitur. Denique et angelus hoc. loquitur: Et vocabis nomen ejus Jesum (Luc. ii). Hic enim salvabit populum suum. In omnibus gentibus salutare tuum. Ecce completum est, quod apostoli deprecati sunt: In omnibus gentibus notum est salutare ejus. Quocumque humanus sermo esse potest, ibi Jesus resonat.","english":"That we may know your way on earth. I am, he says, the way, the life, and the truth (John 14). That we may know your way on earth. On earth let us know: Your will be done as in heaven and on earth (Matt 6), so that whom the angels adore in the heavens, humans also may adore on earth. But someone will say: because the way of God was known: For God is known in Judaea: in Israel great is his name. God was known, but the way of God was not known in Judaea. Since, therefore, the way of God the Father was not known among the Jews, for that reason he now says: In all nations your salvation. Not in one people, but in all nations. In all nations your salvation. Where we have in Latin, salvation; in Hebrew, it is called Jesus. Finally, the angel also says this: And you shall call his name Jesus (Luke 2). For he will save his people. In all nations your salvation. Behold, what the apostles prayed for has been fulfilled: In all nations his salvation is known. Wherever human speech can be, there Jesus resounds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"Confiteantur tibi populi, Deus: confiteantur tibi populi omnes. Confiteantur tibi populi, Judaeorum? Non: sed, populi omnes confiteantur. Quomodo omnes gentes, sic et omnes populi. Confiteantur tibi populi, Deus. Quid confiteantur? Utique peccata sua: velcerte confiteantur imaginem tuam esse in te. In Filio te confiteantur, in illo te videant: in illo te adorent.\n\nLoetentur et exsultent gentes. Quoniam de captivitate diaboli liberatae sunt: quoniam quae ante incurvabantur ad adoranda idola, ligna et lapides, nunc erecto vultu coelos respiciunt. Quoniam judicas populos in oequitate. Ubicumque aequitas est atque judicium, ibi non laetitia, sed formido est peccatorum. Et quomodo dixit: Deus misereatur nostri, et benedicat nos, et nunc dixit: Loetentur et exsultent gentes: quoniam judicas populos in oequitate? Videtur sibi esse contrarius. Si enim misericordia indigent, quomodo laetantur et exsultant: quoniam judicas populos in oequitate? Ubicumque enim misericordia est, ibi non est judicium; ubi autem judicium est et aequitas judicii, ibi procul est misericordia. Sed iste sensus est: Loetentur et exsultent gentes. Quare, loetentur? Quoniam judicas populos in oequitate: quoniam nequaquam accipis personam unius gentis, sed omnium Deus es. Non tibi soli Judaei placent, sed omnis mundus tuus est. Dicat aliquis: Vim facis Scripturae, non hoc sensu dixit.","english":"Let the peoples confess to you, O God: let all peoples confess to you. Let the peoples confess to you—the Jews? No: but let all peoples confess. As all nations, so also all peoples. Let the peoples confess to you, O God. What are they to confess? Surely their sins: or at least let them confess that your image is in you. Let them confess you in the Son, let them see you in him, let them adore you in him.\n\nLet the nations be glad and rejoice. Because they have been freed from the captivity of the devil: because those who before were bowed down to adore idols, wood and stones, now with uplifted face look to the heavens. Because you judge the peoples in equity. Wherever there is equity and judgment, there is not joy, but the dread of sinners. And how did he say: God have mercy on us, and bless us, and now he said: Let the nations be glad and rejoice: because you judge the peoples in equity? He seems to be contrary to himself. For if they need mercy, how do they rejoice and exult: because you judge the peoples in equity? For wherever there is mercy, there is no judgment; but where there is judgment and the equity of judgment, mercy is far off. But this is the sense: Let the nations be glad and rejoice. Why, let them be glad? Because you judge the peoples in equity: because you by no means accept the person of one nation, but you are the God of all. The Jews alone do not please you, but the whole world is yours. Let someone say: You do violence to the Scripture, he did not say this in that sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"Interpretatur seipsa Scriptura, quae loquitur: Quoniam judicas populos in oequitate. Quos populos? Et gentes in terra dirigis. Gentes quae ante non recto pede gradiebantur, fecisti eas ut ambularent in viam tuam. Ut cognosceremus in terra viam tuam, ut ambularemus in via, non in inviis, et per unam viam veniremus ad te, de quo nascitur via. Non enim imus ad Patrem, nisi per Filium. Dicat aliquis: Arianorum dogma est. Ergo per Filium venitur ad Patrem. Ego hoc dico. quoniam per imaginem imus ad faciem; et in lumine videmus lumen, in Filio videmus Patrem. Mysterium et dispensatio est quae loquitur. Gaeterum si quis putat esse blasphemum, quoniam viam diximus esse Filium, et per viam imus quasi ad Deum, videamus haec ipsa via quid dicat: Nemo venit ad me, nisi Pater meus adduxerit eum ad me (Joan. vi). Quomodo ergo Filius ducit ad Patrem, sic et Pater ducit ad Filium. Haec humana verba sunt. Caeterum et Filius ducit ad Patrem, et Pater ducit ad Filium, et una natura, et una substantia est.","english":"Scripture itself explains what it says: For you judge the peoples in equity. Which peoples? And you direct the nations on the earth. The nations that before did not walk with upright foot, you have made to walk in your way. So that we might know your way on the earth, so that we might walk in the way, not in pathless places, and through one way come to you, from whom the Way is born. For we do not go to the Father except through the Son. Let someone say: This is the dogma of the Arians. Therefore one comes to the Father through the Son. This is what I say: that through the image we go to the face; and in the light we see the light, in the Son we see the Father. It is a mystery and a dispensation that speaks. Otherwise, if anyone thinks it blasphemous that we have said the Son is the Way, and that we go through the Way as if to God, let us see what this same Way says: No one comes to me unless my Father has led him to me (John 6). Therefore, just as the Son leads to the Father, so the Father leads to the Son. These are human words. Otherwise both the Son leads to the Father and the Father leads to the Son, and there is one nature and one substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"Confiteantur tibi populi, Deus, confiteantur tibi po– puli omnes. Jam supra dixerat, et in isto parvulo psalmo, hos duos versiculos iterum repetit. Dixerat enim supra: Confiteantur tibi populi, Deus: confiteantur tibi populi omnes: Loetentur et exsultent gentes, et caetera: et nunc rursus repetit hos versiculos, quasi apostoli praecinant cunctis gentibus. Saepe expugnaverunt me a juventute mea, dicat nunc Israel (Psal. cxxviii). Saepe expugnaverunt me a juventute mea. Videte quomodo illi praecinunt, et omnium gentium turba respondet. Sic et nunc dicentibus illis in principio: Confiteantur tibi populi omnes, et praecipientibus apostolis, et dicentibus: Confiteantur tibi populi, Deus: Confiteantur tibi populi omnes, quoniam illos vident reticescere, propterea idipsum iterant, et dicunt: Confiteantur tibi populi, Deus, confiteantur tibi populi omnes. Semel diximus, non audistis; iterum dicimus, ut canatis. Hoc autem totum quare diximus, et semel et secundo, ut confiteantur populi Deo? Quare hoc dicimus? quare hoc praecipimus? Quoniam judicas populos in oequitate. Judaeos, qui prae nimietate malitiae, populi accipiuntur, juxta illud: Populi meditati sunt inania (Psal. ii). Et gentes in terra dirigis. Diriget eas in via vitae, data peccatorum remissione.","english":"Let the peoples confess to you, O God; let all peoples confess to you. He had already said this above, and in this little psalm he repeats these two verses again. For he had said above: Let the peoples confess to you, O God; let all peoples confess to you; let the nations be glad and exult, and the rest; and now he repeats these verses again, as if the apostles were singing out to all the nations. Often they have fought against me from my youth, let Israel now say (Ps. 128). Often they have fought against me from my youth. See how those men sing out, and the crowd of all nations responds. So too now, when they say at the beginning: Let all peoples confess to you, and when the apostles command and say: Let the peoples confess to you, O God; let all peoples confess to you—because they see that those people have fallen silent, therefore they repeat the very same thing and say: Let the peoples confess to you, O God; let all peoples confess to you. We have said it once, and you did not hear; we say it again, so that you may sing. But why have we said all this, both once and a second time, that the peoples should confess to God? Why do we say this? Why do we command this? Because you judge the peoples in equity—the Jews, who because of the excess of their malice are taken as the peoples, according to that saying: The peoples have meditated on empty things (Ps. 2). And you direct the nations on the earth. He will direct them in the way of life, once the remission of sins has been given.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"Cum dicitur, omnes, non solum pro gentium populo, sed etiam pro Judaeorum orat, ut et ipsi conversi, confiteantur Christum Filium Dei. Terra dedit fructum suum. Terra, sancta Maria, de nostra terra, de nostro semine, de hoc luto, de hoc limo, de Adam. Terra es, et in terram ibis (Gen. iii). Terra, ista, dedit fructum suum. Quod perdidit in paradiso, invenit in fIlio. Terra dedit fructum suum. Primum dedit florem. Dicit et in Cantico canticorum: Ego flos campi, et lilium convallium (Cant. ii). Iste igitur flos fructus factus est, ut nos illum comederemus ut nos manducaremus carnes ejus. Vultis sciro quis sit iste fructus? Virgo de virgine: Dominus de ancilla: Deus ex homine, filius ex matre, fructus ex terra. Videre quid dicat ipse fructus: Nisi granum frumenti ceciderit in terram, et mortuum fuerit, non potest facere fructus multos (Joan. xii). Terra dedit fructum suum: dedit granum frumenti. Quod granum frumenti cecidit in terram, et mortuum est, et ideo multos fructus affert. Multiplicatum est in spica: quod uuum ceciderat, in multis resurrexit. Cecidit enim granum tritici in terram, et seges copiosa snrrexit. Terra dedit fructum suum. Proplerca, confiteantur tibi populi, Deus, confileantur tibi populi omnes, Terra dedit fructum suum. Quis est iste fractus?","english":"When \"all\" is said, he prays not only for the people of the Gentiles but also for the Jews, that they too, having been converted, may confess Christ the Son of God. The earth has given its fruit. The earth—holy Mary—from our earth, from our seed, from this clay, from this mud, from Adam. Earth you are, and to earth you shall go. This earth has given its fruit. What was lost in paradise he found in the Son. The earth has given its fruit. First it gave a flower. He says also in the Song of Songs: I am the flower of the field and the lily of the valleys. So then that flower has become fruit, that we might eat him, that we might eat his flesh. Do you wish to know who this fruit is? A virgin from a virgin, the Lord from a handmaid, God from man, a son from a mother, fruit from the earth. See what the fruit himself says: Unless a grain of wheat falls into the earth and dies, it cannot bear much fruit. The earth has given its fruit: it has given the grain of wheat. That grain of wheat fell into the earth and died, and therefore it bears much fruit. It was multiplied in the ear: what had fallen as one rose again in many. For the grain of wheat fell into the earth, and a abundant crop arose. The earth has given its fruit. Therefore let the peoples confess to you, O God; let all peoples confess to you. The earth has given its fruit. Who is this fruit?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"Benedicat nos Deus Deus noster, benedicat nos Deus. Deus, Pater: Deus noster, Filius. Ipse enim Deus noster. Et vocabis, inquit, nomen ejus Emmanuel, id est, nobiscum Deus. Deus noster benedicat nos. Deus Spiritus sanctus. Videte mysterium Trinitatis in uno versiculo comprehensum. Terra dedit fructum suum. In isto fructu, Trinitatis mysterium continetur. Benedicat nos Deus Deus noster. Qui Deus est omnium per naturam, noster proprie factus est Deus. Benedicat nos Deus. Expellat veterem maledictionem. Maledictio nos ejecit de paradiso: reducat benedictio. Et metuant eum omnes fines terroe. Non dixit: Diligant eum omnes fines terrae. Perfecta quippe dilectio, foras mittit timorem. Timere incipientium est; diligere, perfectorum. Qui adhuc timet, in initio est positus, non hahet perfectam et plenam fidem. Qui autem diligit Deum, omnia ei provenient in bonum. Videtur brevis, et simplex esse sententiola. Sed ventilemus eam, et in istis simplicibus verbis, ingentia mysteria reperiemus. Inveniemus intrinsecus, quod forinsecus latet. Diligentibus autem Dominum, omnia cooperantur in bonum. Job vir sanctus tentatus est, perdidit filios et filias, domus ipsius corruit, universa perdidit, omnia repente perdidit; nec pater, nec dominus; nihil enim illi remansit in corpore sanitatis, nisi sola lingua per quam blasphemare posset. Videte tentatorem diabolum.","english":"May God bless us, our God, may God bless us. God the Father; our God, the Son. For he himself is our God. And you shall call, it says, his name Emmanuel, that is, God with us. May our God bless us—God the Holy Spirit. See the mystery of the Trinity comprised in one verse. The earth has given its fruit. In that fruit, the mystery of the Trinity is contained. May God bless us, our God. He who is God of all by nature has been made properly our God. May God bless us. Let him drive out the old curse. The curse cast us out of paradise; let the blessing lead us back. And let all the ends of the earth fear him. He did not say: Let all the ends of the earth love him. Perfect love, indeed, casts out fear. To fear is for beginners; to love, for the perfect. Whoever still fears is placed at the beginning and does not have perfect and full faith. But whoever loves God, all things will turn out for him unto good. The little sentence seems brief and simple. But let us sift it, and in these simple words we shall find immense mysteries. We shall find within what lies hidden without. But for those who love the Lord, all things work together unto good. Job, a holy man, was tempted; he lost his sons and daughters, his house itself collapsed, he lost everything, he lost all things suddenly; neither father nor master—for nothing remained to him in his body of health except his tongue alone, by which he could blaspheme. See the tempter, the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"A planta, inquit, pedis usque ad verticem percussit eum vulnere pessimo, hoc est, elephantia (Job. i). Inde toto corpore vermes fluebant, et putredo. Solam linguam integram ei reser– vavit, ut posset Dominum suum blasphemare. In omnibus his non peccavit Job labiis suis. Videte magnitudinem tentationis, videte magnitudinem virtutis. Videle et considerate sententiam Apostoli esse completam: Diligentibus autem Dominum, omnia cooperantur io bonum (Rom. viii). Eo tempore quo perdebat res suas, quo fllios amittebat; videbantur quidem ei esse contraria quae accidissent; sed quoniaro diligebat Dominum, illa mala quae ei infert, cooperantur illi bona. Illi vero vermes corporis praeparabant ei coeli coronam. Antequam tentaretur, Deus ei numquam locutus fuerat: postquam autem tentatus est, venit ad eum Deus, et familiariter lo– quitur, quasi amicus cum amico suo. Veniant plagae, omnia poenarum genera, dum post plagas, Christus adveniat. Egressi sumus de psalmo, sed non inutiliter, quia dixeramus: Et metuant eum omnes fines terroe, et dixeramus, quoniam metuere parvulorum est: caeterum diligere, perfectorum, et dixeramus ad hoc comprobandum de Apostolo: Diligentibus autem Dominum, omnia cooperantor in bonum. Et timeant eum omnes fines terroe. Nequaquam sola Ju– daea, sed omnes lines terrae.","english":"From the sole of the foot, he says, to the crown of the head he struck him with a most grievous wound, that is, with elephantiasis (Job 1). Then over his whole body worms and putrefaction flowed. He kept only his tongue intact, so that he might be able to blaspheme his Lord. In all these things Job did not sin with his lips. See the greatness of the trial, see the greatness of the virtue. See and consider that the Apostle's sentence is fulfilled: But to those who love the Lord, all things work together for good (Rom 8). At the time when he was losing his possessions, when he was losing his sons, the things that had happened seemed indeed to be against him; but because he loved the Lord, those evils which were brought upon him worked together for his good. Those worms of the body were preparing for him the crown of heaven. Before he was tried, God had never spoken to him; but after he was tried, God came to him and spoke with him familiarly, as a friend with his friend. Let plagues come, let every kind of punishment come, provided that after the plagues Christ comes. We have gone out from the psalm, but not without profit, because we had said: And let all the ends of the earth fear him, and we had said that to fear is the part of little ones, but to love is the part of the perfect, and to prove this we had cited the Apostle: But to those who love the Lord, all things work together for good. And let all the ends of the earth fear him—not Judea alone, but all the ends of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"Secundum tropologiam autem, omnes fines terroe: non medietas terrae: non ilii qui iu terra sunt media, sed qui in fine terrae sunt, qui relinquunt terram, et ad coelos(??)re (??)estinant. Hoc igitur quod apostoli dixerunt in principio, nos dicamus in fine: Deus misereatur nostri et benedicat nobis; illuminet vultum suum super nos, et misereatur nostri; et notam faciet in terra viam suam. Cum manifestus in claritate venerit Christus, tunc omnibus notum faciet cur tanta carnis humilitate descenderit. Terra dedit fructum suum. Maria genuit Salvatorem.\n\nPSALMUS LXVII.\n\nIn finem, Psalmus Cantici David. Psalmus, opera: Canticum, intelligentia mentis spiritualis. Sexagesimus septimus psalmus si intelligaiur spiritualiter, refertus Legis Evangelioruniqne reperitur sacramentis, qui sic inchoat ex voce prophetica: Exsurgat Deus, et dissipentur inimici ejus. Er spe– cialiter intelligitur iste psalmus, et generaliter, Specialiter do ipso Domino, ut resurgat a mortuis, et disperdat Inimicos suos, hoc est, diabolum et exercitum ejus, aut Judaeos. Generaliter autem, quando in tribulatione sumus et angustia, et dicimus: Exsurge, utquid dormitas. Domine? Exsurge et adjuva nos (Psal. 43). Quomodo et apostoli in navicula excitant Dominum dormientem, dicentes: Magister, salva nos: perimus (Matth. viii). Et fugiant qui oderunt eum a facie ejus.","english":"According to tropology, however, \"all the ends of the earth\" means not the middle of the earth, not those who are in the middle parts of the earth, but those who are at the end of the earth, who leave the earth and hasten to the heavens. Therefore what the apostles said in the beginning, let us say in the end: May God have mercy on us and bless us; may he illuminate his countenance upon us and have mercy on us; and he will make known his way on earth. When Christ comes manifest in glory, then he will make known to all why he descended with such humility of the flesh. The earth has given its fruit. Mary has brought forth the Savior.\n\nPSALM 67.\n\nUnto the end, a Psalm of a Canticle of David. The Psalm is works; the Canticle is the understanding of the spiritual mind. The sixty-seventh psalm, if it is understood spiritually, is found filled with the sacraments of the Law and the Gospels, which begins thus from the prophetic voice: Let God arise, and let his enemies be scattered. And this psalm is understood both specifically and generally. Specifically, concerning the Lord himself, that he may rise from the dead and scatter his enemies, that is, the devil and his army, or the Jews. Generally, however, when we are in tribulation and distress, and we say: Arise, why do you sleep, Lord? Arise and help us (Ps. 43). As also the apostles in the little boat rouse the sleeping Lord, saying: Master, save us; we are perishing (Matt. 8). And let those who hate him flee from his face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"Non dixit, pereant, sed, fugiant: qui peccatores in conspectu Dei non possunt stare. Praevidens propheta orat, ut co exsurgente, diabolicae dominationes effugiant, quia et nunc indubitanter credendum est, quod ad invocationem ejus nominis stare non possunt.\n\nSicut deficit fumus, deficiant. Non ut in nihilum reducantur, sed ut quiescam a peccatis suis. Sicut fluit cera a facie ignis. Sicut cera solvitur, et non perdit naturam suam, sed mollescit: sic et isti non pereant, sed deponant malitiam suam, et sic convertantur ad poenitentiam, et salventur. Sic pereant peccatores a facie Dei. Quia peccatores non sunt digni videre Deum.\n\nEt justi epulentur. Qui permanent in sua justitia, qui vitia non habent, delectemur in Domino. Vel aliter: poena eos judicii persequatur, ut quasi fumi tenuitas deficiant, et ut cera ante ignis faciem dissolvantur, epulantibus sanctis in coelestibus bonis, Exsultent in conspectu Dei, et delectentur in loetitia, Grandis fiducia est, exsultare in conspectu Domini. Sicut dispensator creditam sibi a Domino substantiam si male tractaverit et perdiderit, timet Domini praesentiam, ita et qui bene dispensaverit, exsultat in Domini praesentia, Exsultent in conspectu Dei, et delectentur in loetitia: non solum de vindicia, sed etiam de beatitudine sempiterna.","english":"He did not say \"let them perish,\" but \"let them flee\"—those who as sinners cannot stand in God's sight. The prophet, foreseeing this, prays that when he rises up, the dominions of the devil may flee, since even now it must be believed without doubt that at the invocation of his name they cannot stand.\n\nAs smoke fails, let them fail. Not so that they are reduced to nothing, but so that they may rest from their sins. As wax melts before the fire. As wax is dissolved and does not lose its nature but grows soft, so let these also not perish, but lay aside their malice, and so be converted to repentance and be saved. So let sinners perish from the face of God. Because sinners are not worthy to see God.\n\nAnd let the just feast. We who remain in our own righteousness, who have no vices, let us delight in the Lord. Or otherwise: let the punishment of judgment pursue them, so that they fail like the thinness of smoke, and are dissolved like wax before the face of the fire, while the saints feast on heavenly goods. Let them exult in the sight of God, and delight in gladness. It is great confidence to exult in the sight of the Lord. Just as a steward, if he has handled badly and lost the substance entrusted to him by the Lord, fears the Lord's presence, so too he who has dispensed it well exults in the Lord's presence. Let them exult in the sight of God, and delight in gladness: not only over vengeance, but also over eternal blessedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"Cantate Deo, psalmum dicite nomini ejus. Cantate, in theorica semper significat Scriptura: hoc est, considerare mysteria, et sensum divinae Scripturae. Psallere autem in bono opere significat Scriptura: verbi gratia, ut auditus suum opus praestet. Similiter et os, et oculi, et manus, et omnia membra, si consentiunt, et ita percutiunt psalterium in virtutibus. Largitori laetitiae sempiternae canite: eumque vocibus honorate. Iter facite ei qui ascendit super occasum: Dominus nomen est illi. Docet ut compressis peccati tumoribus, planam ei in cordibus nostris viam per justitiam praeparemus: qui super occasum mortis ascendens, victor remeavit ex inferis. Si non nobis occidat sol iniquitatis, non potest nobis oriri sol justitiae, cujus sanitas in coelis est.\n\nExsultate in conspectu ejus. Iu ejus enim nos conspectibus gaudere oportet, et non in hujus saeculi illecebris delectari. Turbabuntur a facie ejus patres orphanorum, et judices viduarum. Illi qui se nunc tutores et judices dicunt, et hac occasione decipiunt res inopum; confundentur, cum respicere coeperit Allissimus.","english":"Sing to God, make a psalm to his name. \"Sing\" in Scripture always signifies the theoretical life, that is, to contemplate the mysteries and the meaning of divine Scripture. But \"make a psalm\" signifies in Scripture the good work: for example, that the hearing should perform its own work. Likewise also the mouth, and the eyes, and the hands, and all the members, if they are in agreement, and thus they strike the psaltery in the virtues. Sing to the giver of eternal gladness, and honor him with your voices. Make a way for him who ascends above the setting: the Lord is his name. He teaches that, with the swellings of sin pressed down, we should prepare for him a level way in our hearts through righteousness: he who, ascending above the setting of death, returned as victor from the underworld. If the sun of iniquity does not set for us, the sun of righteousness cannot rise for us, whose healing is in the heavens.\n\nRejoice in his sight. For we ought to rejoice in his sight, and not to take delight in the enticements of this world. The fathers of orphans and the judges of widows will be troubled at his face. Those who now call themselves guardians and judges, and on this occasion deceive the property of the needy, will be confounded, when the Most High begins to look upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"Deus in loco sancto suo. In anima fideli. Semper Deus in sanctis suis habitat. Ubicumque sanctitas est, ibi habitaculum Dei est. Deus qui inhabitare facit unius moris in domo. In Ecclesia, in qua fideliter consistentibus spiritum charitatis infundit, qui unius moris sunt, et non mutantur. Siquidem justus non mutatur: quia semel judicavit in justitia permanere. Peccator autem mutatur. Insipiens enim sicut luna mutatur (Eccli. xxvii). In Hebraeo autem habet: Dominus inhabitare facit monachos in domo: id est, in quibus non cohabitat peccatum.\n\nQui educit vinctos in fortitudine. Ipse Deus sua virtute educit eos, qui ligati sunt a diabolo in peccatis: sicut illa mulier in Evangelio: quae ligata fuerat decem et octo annisa diabolo (Luc. xiii). Similiter eos qui exasperant, qui habitant in sepulcris. Deus natura dulcis est. Qui autem ad amaritudinem eum adducunt, peccatores sum, et faciunt sibi amarum Deum. Non naturam sitam mutant, sed ipsi sibi peccatores faciunt amarum Deum. Qui habitant in sepulcris. Alligatum intra domum suam fortem, id est, diabolum, qui peccatis vincti tenebantur, absolvit, et illos qui idolis dediti, Deum irritaverant, et tamquam in se– pulcris jacebant mortui, liberavit: sicut illud in Evangelio: Vae vobis, Scribae et Pbarisaei: quoniam similes estis sepulcris dealbatis (Matth. xxiii). Sicut sanctus, templum Dei est, sic sepulcrum sibi efficitur peccator.","english":"God in his holy place. In a faithful soul. God always dwells in his holy ones. Wherever there is holiness, there is the dwelling of God. God, who makes those of one manner to dwell in a house. In the Church, in which he pours the spirit of love into those who stand faithfully, who are of one manner and are not changed. Indeed the just man is not changed, because he has once judged to remain in justice. But the sinner is changed. For the fool is changed like the moon (Sirach 27). In the Hebrew, however, it has: The Lord makes monks to dwell in a house: that is, in those in whom sin does not dwell together.\n\nWho brings out the bound in strength. God himself by his power brings out those who are bound by the devil in sins: like that woman in the Gospel, who had been bound by a devil for eighteen years (Luke 13). Likewise those who provoke, who dwell in tombs. God is sweet by nature. But those who bring him to bitterness are sinners, and they make God bitter for themselves. They do not change the nature that is set, but they themselves, as sinners, make God bitter for themselves. Who dwell in tombs. He loosed the strong one bound within his own house, that is, the devil, by whom those bound in sins were held, and he freed those who, given over to idols, had provoked God and lay dead as if in tombs: like that saying in the Gospel: Woe to you, Scribes and Pharisees, for you are like whitewashed tombs (Matthew 23). Just as the holy man is a temple of God, so the sinner makes himself a tomb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"Deus cum egredereris in conspectu populi tui. Hoc secundum historiam, quando Deus antecedebat populum suum egredientem de AEgypto (Exod. xiv). Cum pertransiret in deserto. Deus non immoritur in deserto, sed pertrqnsit. Terra mota est, etenim coeli distillaverunt a facie Dei Sinai, a facie Dei Israel. Coeli distillaverunt, hoc est, manna (Exod, xvi). Sinai interpretatur tentatio. Ergo Deus in eis habitat, qui lentantur et superant. In eis autem qui in deliciis sunt, non inhabitat. Etenim coeli dietillaverunt a facie Dei Sinai, a facie Dei Israel. Unum novi veterisque Testamenti hic designat auctorem. Nam qui coram Israelitico populo in deserto praecessit, ipse in Evangeliis deserta gentium visitavit. Et per quem tunc in Sina huic generationi manna defluxit: ipse Christianae genti corporis sanguinisque sui manna in Ecclesia subministrat.","english":"God, when you went forth in the sight of your people. This is according to the historical sense, when God went before his people as they came out of Egypt (Exod. 14). When he passed through the desert. God does not linger in the desert, but passes through. The earth was moved, for indeed the heavens distilled at the face of the God of Sinai, at the face of the God of Israel. The heavens distilled, that is, manna (Exod. 16). Sinai is interpreted as temptation. Therefore God dwells in those who are tempted and overcome. But in those who live in pleasures, he does not dwell. For indeed the heavens distilled at the face of the God of Sinai, at the face of the God of Israel. Here he designates one author of the new and the old Testament. For he who went before the Israelite people in the desert, the same visited the deserts of the nations in the Gospels. And he through whom the manna then flowed down to this generation at Sinai: the same supplies to the Christian people the manna of his body and blood in the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"Pluviam voluntariam segregabis, Deus, hoereditati tuoe.·Praedicationem sanciam, quae per apostolos in corda hominum proflua irrigatione descendit, Vel de lege dicit, quae data est per Moysen. Etenim infirmata est. Vel cum Paulus judicium mortis in se habuit: vel cum Petrus Dominum ter negavit: sive cum reliqui apostoli, relicto in passione Domino, fugerunt (Matth. v). Infirmata est, lex: quoniam nemo potuit implere eam, nisi Dominus qui dixit: Non veni solvere legem, sed adimplere. Et secundum Apostolum: Impossibilitatem enim legis in quo infirmabatur, Deus Filium suum misit, factum ex muliere, factum sub lege: ut eos qui sub lege erant, redimeret (Galat. iv). Tu vero perfecisti eam: animalia tua habitabunt in ea. Resurrectio enim tua quod titubabat avertens, ita hanc praedicationem ad perfectum duxit: ut in ea gentes quae prius tamquam irrationabilia habebantur animalia, commorarentur. Animalia tua habitabunt in ea: hoc est, in haereditate. Animalia autem dixit eos, qui in Deo vivunt: hoc est, sanctos. Yel aliter: Pluviam voluntariam segregabis. Pluviam voluntariam, aut praecepta, aut manna debemus accipere. Et infirmata est: tu vero perfecisti eam. Lex quae per transgressionem Judaeorum fuerat infirmata, Evangelii gratia veniente completa est.","english":"You will set apart a voluntary rain, O God, for your inheritance. The holy preaching, which descended through the apostles into the hearts of men with a flowing irrigation. Or he speaks of the law, which was given through Moses. For indeed it was weakened. Either when Paul had within himself the judgment of death; or when Peter denied the Lord three times; or when the rest of the apostles, having left the Lord in his passion, fled (Matt. 5). It was weakened, the law: because no one could fulfill it, except the Lord who said: I did not come to dissolve the law, but to fulfill it. And according to the Apostle: For the impossibility of the law, in that it was weakened, God sent his Son, made of a woman, made under the law: that he might redeem those who were under the law (Gal. 4). But you have perfected it: your animals will dwell in it. For your resurrection, turning aside what was tottering, so brought this preaching to perfection: that in it the nations which were previously regarded as irrational animals might dwell. Your animals will dwell in it: that is, in the inheritance. But he called them animals, those who live in God: that is, the saints. Or otherwise: You will set apart a voluntary rain. A voluntary rain, we ought to understand either as the commandments, or as the manna. And it was weakened: but you have perfected it. The law which had been weakened through the transgression of the Jews, when the grace of the Gospel came, was completed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"Parasti in dulcedine tua pauperi, Deus. Dominus dabit verbum evangelizantibus virtute multa. In Hebraeo habet: Quoe evangelizantur: hoc est, mulieribus quae evangelizabant apostolis: ubi dicitur: Euntes dicite fratribus meis, et caetera (Matt. xxviii). Aut animas significat, quae crediderunt in Christo. Secundum Septuaginta autem interpretes, ad apostolos dicitur: quia Dominus dedit eis virtutem praedicandi Evangelium. Haec dulcedo pluviae, quae mellis ac favi saporem vincit, in pauperibus, id est, in sanctis Dei defluxit, quae ab ore apostolorum, jubente Deo, cum multa virtute processit.\n\nRex virtutum dilecti, dilecti. Virtutes dilecti Dei: id est, Christi, apostoli sunt. Dominus ergo qui est rex virtutum dilecti, dabit evangelizantibus virtutem multam iti praedicando: ut Ecclesiae devictis hostibus, Judaeis, sive daemonibus, spolia partiantur. Pulchritudo domus, Ecclesia est: cujus divisa referuntur spolia: id est, cum credentes divisi ab idolis, diversos ministeriorum gradus in ea sortiti sunt: distribuente ipso dilecto Patris, et cooperante Paracleto. Rex virtutum dilecti. Rex Pater: virtutum: hoc est, sanctorum. Dilecti, Filii. Ecce Filius meus dilectus, ipsum audite (Matt. xvii). Dilecti. Si quis aliquem diligit, semper in ore eum habet. Ergo Spiritus sanctus propter amorem quem habet in Filium, frequenter ejus meminit. Et speciei domus dividere spolia.","english":"You have prepared in your sweetness for the poor, O God. The Lord will give the word to those who evangelize with great power. In the Hebrew it has: those who are evangelized: that is, the women who were evangelizing to the apostles: where it is said: Go, tell my brothers, and the rest (Matt. 28). Or it signifies the souls who believed in Christ. According to the Seventy interpreters, however, it is said to the apostles: because the Lord gave them the power of preaching the Gospel. This sweetness of the rain, which surpasses the taste of honey and the honeycomb, flowed down upon the poor, that is, upon the saints of God, which proceeded from the mouth of the apostles, at God's command, with great power.\n\nThe King of the powers of the beloved, of the beloved. The powers of the beloved of God: that is, of Christ, are the apostles. The Lord, therefore, who is the King of the powers of the beloved, will give to those who evangelize great power in preaching: so that, once the enemies—the Jews or the demons—are conquered, they may divide the spoils of the Church. The beauty of the house is the Church: whose spoils are reported as divided: that is, when believers, separated from idols, have obtained in her various degrees of ministries: with the beloved of the Father himself distributing, and the Paraclete cooperating. The King of the powers of the beloved. The King is the Father: of the powers: that is, of the saints. Of the beloved, of the Son. Behold my beloved Son, hear him (Matt. 17). Of the beloved. If anyone loves someone, he always has him in his mouth. Therefore the Holy Spirit, on account of the love which he has for the Son, frequently makes mention of him. And to divide the spoils by the beauty of the house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"Ipsi apostoli dividunt in Ecclesiis spolia, quae acceperunt de idolis.\n\nSi dormiatis inter medios cleros, pennoe columboe deargentatoe et posteriora dorsi ejus in pallore auri. Cum duobus credideris Testamentis, invenies in utroque Spiritum sanctum. Et licet sit pulchritudo etiam juxta litteram, scire quae legas: tamen vis decoris omnis in sensu est. Exterior itaque verborum ornatus in argenti nomine demonstratur: occultiora vero mysteria in reconditis auri muneribus continentur. Si dormiatis inter medios cleros: hoc est, si quiescatis inter novum et vetus Testamentum: invenietis in duobus Testamentis gratiam Spiritus sancti. Cleri dicuntur singuli libri: hoc est, Genesis, Exodus, Judicum, Evangelia, Apostolus. Pennoe columboe deargentatoe. Deargentatoe, clarum verbum a signilicat divinae Scripturae. Et posteriora dorsi ejus in pallore auri: hoc est, in interioribus, spiritualiter mysteria intelliguntur. Si usque ad consummationem vitae praesentis, quae saepe somnus accipitur, inter duo Testamenta: id est, novum velusque Testamentum quiescatis: invenietis in his Spiritum sanctum: cujus pennae in praedicatoribus deargentatae, pro eloquii pulchritudine respondent. In posteriora vero, quae scapulae dicuntur, eo quod pectus operiant, bonae conscientiae fructus ostenditur: quae post peractum Evangelium, in auri specie, id est, in honore regio commutantur.","english":"The apostles themselves divide in the Churches the spoils that they took from the idols.\n\nIf you sleep between the middle lots, the wings of the dove are silvered, and its back's hinder parts in the paleness of gold. When you have believed in the two Testaments, you will find the Holy Spirit in both. And although there is beauty even according to the letter, to know what you read, yet all the force of beauty is in the sense. Thus the outward ornament of words is shown in the name of silver; but the more hidden mysteries are contained in the secret gifts of gold. If you sleep between the middle lots: that is, if you rest between the New and the Old Testament, you will find in the two Testaments the grace of the Holy Spirit. The lots are said to be the individual books: that is, Genesis, Exodus, Judges, the Gospels, the Apostle. The wings of the dove are silvered. Silvered signifies the clear word of divine Scripture. And its back's hinder parts in the paleness of gold: that is, in the inner parts, the mysteries are understood spiritually. If even to the consummation of the present life, which is often taken as sleep, you rest between the two Testaments: that is, the New and Old Testament, you will find in these the Holy Spirit, whose wings are silvered in the preachers, answering to the beauty of eloquence. But in the hinder parts, which are called the shoulders, because they cover the breast, the fruit of a good conscience is shown, which after the Gospel has been fulfilled is exchanged into the appearance of gold, that is, into royal honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"Dum discernit coelestis, reges super eam nive dealbabuntur in Selmon. Reges dicit sanctos, qui repugnant suis passionibus. Isti ergo sancti dividuntur in Ecclesiis: sicut Paulus in Gentibus, Petrus in circumcisione. Coelestis Dominus, separatos hos ab idololatriis quos superius diximus, constituit in illius domus pulchritudine reges. Sed prius nive dealbabuntur in Selmon. Hoc est quod dicit, licet sancti sint; sed tamen in isto saeculo sunt quasi umbra, ex parte cognoscentes. Selmon, umbra interpretatur. Cum igitur rex coelestis Christus in Ecclesia sua coeperit apostolos, et principes constituere atque dividere: non habebunt plenam lucem, sed partem aliquam scientiae: quia nunc ex parte videmus, et ex pane prophetamus (I Cor. xiii).\n\nMons Dei, mons pinguis: mons coagulatus, mons pinguis. Iste est mons ad quem et in Isaia et in Michaea, ut ascendentes pergant, se invicem cohortantur (Isa. ii, et Mich. iv). Quod aulem ait: coagulatus: Apostoli congruit verbis, qui ait: Lac vobis potum dedi, non escam (I Cor. iii). Vel mons qui in Ezechiele vulnerat principem Tyri (Ezech. xxvi). Montem autem dicit ipsum Dominum. Utquid suspicamini montes coagulatos. Hoc ad Judaeos dicit, qui existimant Moysen et prophetas similes esse Salvatori.","english":"While the heavenly one discerns, kings shall be made white as snow upon her in Selmon. He calls the saints “kings,” those who fight against their own passions. These saints, then, are divided in the Churches: as Paul among the Gentiles, Peter in the circumcision. The heavenly Lord establishes these, separated from idolatries as we said above, as kings in the beauty of that house. But first they shall be made white as snow in Selmon. This is what he says: although they are holy, yet in this world they are like a shadow, knowing in part. Selmon is interpreted as shadow. When therefore Christ, the heavenly king, has begun in his Church to appoint and divide apostles and princes, they will not have full light, but some part of knowledge: because now we see in part, and prophesy in part (1 Cor 13).\n\nThe mountain of God, a fat mountain: a curdled mountain, a fat mountain. This is the mountain to which both in Isaiah and in Micah they exhort one another to go up and ascend (Isa 2; Mic 4). But what he says, “curdled,” agrees with the words of the apostle, who says: I gave you milk to drink, not solid food (1 Cor 3). Or the mountain that in Ezekiel wounds the prince of Tyre (Ezek 26). But he calls the Lord himself the mountain. Why do you suppose, you curdled mountains? He says this to the Jews, who think that Moses and the prophets are like the Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"Mons in quo complacuit Deo habitare in eo: Sensus iste est: Non debetis existimare plures esse Ecclesias, quae habeant ubera doctrinarum, et possint credentes scientiae lacte nutrire. Una est Ecclesia, et unus Christus sponsus Ecclesiae. In nullo enim alio inhabitabit jugiter Spiritus sanctus, nisi in Salvatore, Joanne dicente: In quem videris Spiritum descendentem, et manentem in eo (Joan. i); ipse est qui excisus sine munibus, implevit latitudinem omnis terrae: id est, Dominicum hominem. Etenim Dominus habitabit in finem. In corpore, quod accepit de sancta Maria, quia cum eo est evectus in coelum.\n\nCurrus Dei decem millibus multiplex. Hyperbolice dicit administratorias potestates et sanctos, quia innumerabiles sunt, sicut dixit in Danicle: Mille millia ministrabant illi, et decies centena millia assistebant ei (Dan. vii). Et in Ezechiele describitur, Cherubim quatuor pennarum, in quatuor angulis habere qualuor personas: cujus auriga Deus est (Ezech. i et x). Cherubim autem interpretatur, scientioe plenitudo. Significat autem persona leonis, regalem: hoc est, regnare passionibus: persona hominis, rationabilem; persona vituli, in opere: persona aquilae, in contemplatione, hoc est, in theoria: quae nos exaltat in virtutibus. Simul autem ut dicamus: Thronus Dei in sanctis est.","english":"The mountain in which it pleased God to dwell: This is the meaning: You ought not to think that there are many Churches which have the breasts of teachings and can nourish believers with the milk of knowledge. There is one Church, and one Christ, the bridegroom of the Church. For the Holy Spirit will not dwell continually in any other, except in the Savior, as John says: He on whom you see the Spirit descending and remaining (John 1); he it is who, cut out without hands, has filled the breadth of the whole earth: that is, the man of the Lord. For the Lord will dwell in him forever. In the body which he received from holy Mary, because with it he has been carried up into heaven.\n\nThe chariot of God is multiplied by ten thousand. By hyperbole he speaks of the administering powers and the saints, because they are innumerable, as he said in Daniel: A thousand thousands ministered to him, and ten thousand times a hundred thousand stood before him (Dan. 7). And in Ezekiel the Cherubim are described as having four wings, and in the four corners four faces: whose charioteer is God (Ezek. 1 and 10). Now Cherubim is interpreted as fullness of knowledge. The face of the lion signifies the royal—that is, to reign over the passions; the face of the man, the rational; the face of the calf, the active; the face of the eagle, the contemplative—that is, in theory—which exalts us in the virtues. And at the same time let us say: The throne of God is among the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"Decem millibus multiplex: Multa enim millia curruum saecularium, devicerunt evangelizantes Christum in universo mundo. Millia loetantium, Dominus in illis. Ministeria divina hic esse indicat. In Sinai, in sancto. Hoc est, in sanctis est Deus quando tentantur, et post tentationem sequitur sanctitas. Impossibile est enim aliquem, licet sanctus sit, sine tentatione transire in hoc saeculo, secundum Job: Tentatio est vita hominis super terram (Job. vii).\n\nAscendisti in altum, cepisti captivitatem. Ascendisti in coelos: captivasti nos, qui captivi tenebamur a diabolo. Qui quondam in Sinai descendens, populo legem distribuit, ipse nunc in sancto, id est, in assumpto homine (de quo angelus ad Mariam (Luc. i): Quod nascetur ex te, sanctum vocabitur) coelorum excelsa conscendens: eos qui in captivitate diaboli tenebantur, absolvit: ac post se tamquam captivos deductos aeternae vitae restituit. Sic et carnem assumptam, quasi captivam evexit ad sidera. Accepisti dona in hominibus. Bene dixit, accepisti. A Patre accepit: accepit ut homo, dat ut Deus: et quod accepit, hominibus accepit, ut det. Ipse enim plenus est, et nihil indiget. Dedit dona spiritualium gratiarum hominibus: qui per fidem ad eum deinceps accesserunt.","english":"Manifold among ten thousands: For many thousands of chariots of the world conquered those who evangelize Christ throughout the whole world. Thousands of the rejoicing, the Lord is among them. He indicates that divine ministries are here. In Sinai, in the holy place. That is, God is in the saints when they are tempted, and after temptation holiness follows. For it is impossible for anyone, even if he be holy, to pass through this world without temptation, according to Job: The life of man upon earth is a temptation (Job 7).\n\nYou ascended on high, you led captivity captive. You ascended into the heavens: you captured us, who were held captive by the devil. He who once descended in Sinai and distributed the law to the people, he himself now in the holy place, that is, in the man he assumed (of whom the angel said to Mary (Luke 1): What is born of you shall be called holy), ascending the heights of the heavens, set free those who were held in the captivity of the devil, and restored them to eternal life, led after him as captives. Thus he also carried up the flesh he assumed, as a captive, to the stars. You received gifts in men. He rightly said, you received. He received from the Father: he received as man, he gives as God: and what he received, he received for men, that he might give. For he himself is full and needs nothing. He gave the gifts of spiritual graces to men, who thereafter came to him through faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"Etenim non credentes, inhabitare Dominum Deum. Et his hominibus; id est, ex gentibus populo largitus est Christus: qui non credebant Deum inhabitare posse mortalibus: et hos salvasti, qui non credebant quod possibile est Deum habitare in hominibus: hoc est Salvatorem accipere carnem. Vel etiam eis ministravit bona, qui erant sine spe quod in Ecclesia ejus inhabitare possint.\n\nBenedictus Dominus die quotidie. Qui proficit, quotidie potest benedicere Deum. Quid enim mihi prodest, si. heri benedixi: et hodie non possum benedicere? Et pro superioribus beneficiis, et quod nunc nobis ad se veniendi planum praeparat iter, assidue est benedicendus. Prosperum iter faciet nobis Deus salutarium nostrorum. Quia ab ipso salvamur. Prosperum iter faciet nobis Deus salutarium nostrorum. Securus esto, peccator: noli dubitare quod quotidie possis benedicere Deum. Ecce enim dicit: Prosperum iter faciet nobis Deus. Ergo Deus adjuvat nos, et cooperatur nobis. Salutarium nostrorum. Bene dixit pluraliter, salutarium: quod quanta peccata commisimus, tot et salutes habemus. Diapsalma in Hebraeo habet sela ( ): hoc est semper et jugiter. Ergo Deus semper nos adjuvat.","english":"For even the unbelievers, that the Lord God dwells among them. And to these men—that is, to the people from the Gentiles—Christ has given generously, who did not believe that God could dwell among mortals; and you have saved those who did not believe that it is possible for God to dwell in men, that is, for the Savior to take flesh. Or else he has ministered good things even to those who were without hope that they could dwell in his Church.\n\nBlessed be the Lord day by day. He who makes progress can bless God daily. For what does it profit me if I blessed yesterday and today I cannot bless? Both for former benefits and because now he prepares for us a smooth path for coming to him, he is to be blessed continually. God will make a prosperous way for us, the God of our salvations. Because we are saved by him. God will make a prosperous way for us, the God of our salvations. Be secure, sinner; do not doubt that you can bless God daily. For behold, he says: God will make a prosperous way for us. Therefore God helps us and cooperates with us. Of our salvations. He spoke well in the plural, of salvations, because as many sins as we have committed, so many salvations we have. Diapsalma in Hebrew has sela, that is, always and continually. Therefore God always helps us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"Deus noster. Quia praeter ipsum alium nescimus. Deus salvos faciendi, et Domini Domini exitus mortis. Praesto est enim ut salvos faciat pereuntes: quia pro redemptione nostra natus. Et Domini Domini est exitus mortis: quia prior mortis exitum patefecit, dicente Apostolo: Factus est, inquit, primogenitus mortuorum, quoniam ipse resurrexit a mortuis, et nos simul fecit resurgere (Coloss. i; Apoc. i). Aliter: Diabolus introitus est mortis: Dominus vero educit.\n\nVerumtamen Deus confringet capita inimicorum suorum. Ab exitibus mortis egressus confringit capita diaboli, et omnes virtutes ejus. Tu confregisti capita draconis in aqua. Quot peccata sunt, tot capita habet diabolus: Principatus et potestates, quae tamquam caput cunctis eminebant, hoc est, diabolicas dominationes. Verticem capilli perambulantium in delictis suis: Summitatem extollentiae eorum qui poenitentiam negligentes, perdurant in peccatis. In tantum enim confringitur caput ejus, ut non remaneat in eo aliqua virtus qua stimulet peccantes. Summum capitis, capillus est, et capilli, vertex. Ergo hoc dicit, quod nec minimum remaneat in diabolo, quod non frangatur.","english":"Our God. Because we know no other besides him. God of saving, and the Lord of Lords has the going forth of death. For he is present to save the perishing, because he was born for our redemption. And the going forth of death belongs to the Lord of Lords, because he first opened the way out of death, as the Apostle says: He was made, he says, the firstborn of the dead, since he himself rose from the dead, and made us rise together with him (Col. 1; Rev. 1). Otherwise: the Devil is the entrance of death; but the Lord leads out.\n\nNevertheless God will shatter the heads of his enemies. Having gone forth from the exits of death, he shatters the heads of the devil and all his powers. You have shattered the heads of the dragon in the water. As many sins as there are, so many heads does the devil have: principalities and powers, which stood out like a head above all, that is, diabolical dominions. The crown of the hair of those walking in their own sins: the summit of the pride of those who, neglecting repentance, persist in sins. For his head is shattered to such an extent that no power remains in him by which he may goad those who sin. The top of the head is the hair, and the hair is the crown. Therefore he says this: that not even the least thing remains in the devil that is not shattered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"Dixit Dominus: Ex Basan convertam, convertam in profundum maris. Ut intingatur pes tuus in sanguine, lingua canum tuorum ex inimicis ab ipso. Basan, confusio interpretatur. De confusione igitur nos convertit Deus. Hoc autem ideo, quia crucem sustinuit, et pes ejus proprio cruore perfusus est, clamantibus contra eum Judaeis atque dicentibus: Crucifige, crucifige eum (Joan. xix). Qui Judaei stimulati fuerunt ab inimicis Christi: hoc est, a daemonibus. Ut autem hoc totum fieret, ipsius Salvatoris voluntas fuit qui haec passus est fieri. Vel de confusione hujus saeculi convertam humanum genus: hoc est per passionem meam, et crucem, quae isti putant stultitiam et confusionem. Convertam Basan, populum meum. Convertam in profundum maris: id est, de profundis vitiis, et peccatis saeculi istius: de commotione, et fluctibus convertam populum meum. Ut intingatur pes tuus in sanguine. Quoniam pes ipsius intinctus est in sanguine suo. Torcular calcavi solus, et de gentibus vir non fuit mecum (Isa. lxiii). Et iterum: Quis est iste qui ascendit ex Edon? fulvida vestimenta ejus ex Bosor (Ibid.). Edom, interpretatur sanguis: Bosor, caro. Ipsum Dominum nostrum significat crucifixum. Lingua canum tuorum ex inimicis ab ipso. Canes dicit ipsos Judaeos, ut superius: qui clamaverunt, crucifige, crucifige talem: non habemus regem nisi Caesarem (Joan. xix).","english":"The Lord said: I shall bring them back from Basan, I shall bring them back into the depth of the sea. That your foot may be dipped in blood, the tongue of your dogs from your enemies, from him. Basan is interpreted as confusion. From confusion, therefore, God brings us back. This, however, for the reason that he endured the cross, and his foot was bathed in his own blood, while the Jews cried out against him and said: Crucify, crucify him. These Jews were goaded by the enemies of Christ: that is, by demons. But that all this should happen was the will of the Savior himself, who suffered these things to be done. Or else: from the confusion of this world I shall bring back the human race: that is, through my passion and cross, which those men consider foolishness and confusion. I shall bring back Basan, my people. I shall bring them back into the depth of the sea: that is, from the deep vices and sins of this world: from the commotion and waves I shall bring back my people. That your foot may be dipped in blood. Since his own foot was dipped in his own blood. I have trodden the winepress alone, and no man of the nations was with me. And again: Who is this who comes up from Edom? his garments ruddy from Bosor. Edom is interpreted as blood: Bosor, flesh. It signifies our Lord himself crucified. The tongue of your dogs from your enemies, from him. He calls the Jews themselves dogs, as above: who cried out, Crucify, crucify such a one: we have no king but Caesar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"Ex inimicis autem submissi a daemonibus negare Salvatorem, et blasphemare eum. Aliter: Quoniam ipse tua voluntate venisti et passus es: et tua voluntate crucifixus es a Judaeis. Tinctus est enim pes Domini in sanguine, cum caro assumpta in qua divinitas latebat, lancea verberatur. Ab ipso igitur sanguine, et eorum lingua tincta est, qui dixerunt: En sanguis ejus super nos, et super filios nostros (Matt. xxvii). Sed post gloriosum Dominicae ascensionis triumphum, ultione Dominica, et hostium pes in eorum sanguine tinctus est: et canina scilicet inimicorum rabies ab eo est satiata.\n\nViderunt ingressus tuos, Deus, ingressus Dei mei, regis mei qui est in sancto. O quam admirabiliter in hoc psalmo vetus Testamentum cum Evangeliorum dictis concordat! Visa sunt enim itinera Christi in ingressu maris Rubri (Exod. xiv): visa sunt et in Evangeliis ipsius regis nostri: cum in sancto homine elevatus, coelis invectus est (Joan. xx; Act. i).","english":"But from the enemies, those swayed by demons, to deny the Savior and blaspheme him. Otherwise: because you came by your own will and suffered, and by your own will were crucified by the Jews. For the foot of the Lord is dipped in blood, when the flesh he assumed, in which the divinity lay hidden, is struck by the lance. Therefore from that very blood the tongue of those also is dipped, who said: Behold his blood upon us, and upon our children (Matt. 27). But after the glorious triumph of the Lord's ascension, by the Lord's vengeance the foot of the enemies also is dipped in their own blood, and the canine rage, that is, of the adversaries, is sated by him.\n\nThey have seen your goings, O God, the goings of my God, of my king who is in the holy place. O how wonderfully in this psalm the Old Testament agrees with the sayings of the Gospels! For the journeys of Christ were seen in the crossing of the Red Sea (Exod. 14); they were seen also in the Gospels of our own king, when, lifted up in the holy man, he was carried into the heavens (John 20; Acts 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"Proevenerunt principes conjuncti psallentibus: in medio juvencularum tympanistriarum. Et quidem in illo maris transitu praevenerunt principes: id est, prius egressi sunt vel Moyses, vel reliqui seniores, et conjuncti sunt juvenculis coelesti itinere, Proevenerunt principes, angelorum sanctorum animas, qui laudes Domini mortificato corpore concinebant, dicentes: Tollite portas, principes, vestras: quia jam redit triumphator inferni (Psal. xxiii). Ideo autem tympanistriarum: quoniam mortuum est corpus ipsorum peccato. Et Maria soror Moysi, et Aaron tenens tympanum in Exodo, antecedebat psallentes et dicebat: Cantemus Domino, gloriose enim honorificatus est (Exod. xv). Aliter: Proevenerunt principes juncti psallentibus in medio juvencularum tympanistriarum. Apostoli cum Ecclesiis, juncto pariter praecesserunt gradu. Bene eos praevenisse testatur: quia principes fidei de Judaeis sunt.","english":"The princes came forward, joined with those singing: in the midst of the young women playing timbrels. And indeed at that crossing of the sea the princes came forward: that is, Moses or the other elders went out first, and they were joined with the young women on the heavenly journey. The princes came forward—the souls of the holy angels, who sang the Lord's praises with their body put to death, saying: Lift up your gates, O princes, for now the conqueror of hell returns (Ps. 24). Therefore of the timbrel-players: because their body has died to sin. And Mary, the sister of Moses and Aaron, holding a timbrel in Exodus, went before those singing and said: Let us sing to the Lord, for he has been gloriously honored (Exod. 15). Otherwise: The princes came forward, joined with those singing in the midst of the young women playing timbrels. The apostles with the churches advanced together with united step. It is rightly testified that they came forward: because the princes of the faith are from the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"In Ecclesiis benedicite Dominum. Manifestius est locutus, quas supra dixerit tympanistrias. Dominum de fontibus Israel. Quia salus ex Judaeis est: et inde prima Ecclesia. Ex adumbratione enim Legis, Eccle- Exaudi me, Domine, quoniam benigna est misericordia tua: secundum multitudinem miserationum tuarum respice me. Haec secundum infirmitatem humanam postulat dicens: Qui alios mea passione redimis, me, praecurrente misericordia, contemplare.\n\nNon avertas faciem tuam a puero tuo. Vox Christi ad Patrem, qui formam servi accepit, ut ait propheta: Magnum est tibi vocari puerum meum (Isai. xlix). Quoniam tribulor, velociter exaudi me. Ut resumam spiritum: quem tuis manibus commendavi.\n\nIntende animoe meoe, et libera eam: propter inimicos meos eripe me. Ut, me resurgente ab inferis, confundantur: Unde Christus dixit: Potestatem habeo ponendi animam meam (Joan. x).","english":"In the churches bless the Lord. He has spoken more plainly of those whom he called above timbrel-players. The Lord from the fountains of Israel. Because salvation is from the Jews, and from there the first Church. For from the shadowing of the Law, the Church... Hear me, O Lord, for your mercy is kind: according to the multitude of your compassions look upon me. He asks these things according to human weakness, saying: You who redeem others by my passion, look upon me, with mercy going before.\n\nDo not turn your face away from your servant. The voice of Christ to the Father, who took the form of a servant, as the prophet says: It is a great thing for you to be called my servant (Isa. 49). Because I am in trouble, hear me quickly. That I may take back the spirit which I commended into your hands.\n\nAttend to my soul, and deliver it: because of my enemies rescue me. That, when I rise from the dead, they may be confounded: whence Christ said: I have power to lay down my soul (John 10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"Tu scis impiOperium meum, et confusionem meam, etc. Quam in assumpta sustineo carne.\n\nIn conspectu tuo sunt onmes qui tribulant me. Tu vides quales mihi tribulationes inferant, et ostendant illusiones. Improperium exspectavit eor meum, et miseriam. Improperium, passionis, et miseriam: id est, contumeliam crucis.\n\nSustinui qui simul contristaretur, etc. Nullus de tanta multitudine iniquorum, aut compassus est doloribus meis, aut exstitit consolator.\n\nDederunt in escam meam fel: et in siti mea potaverunt me aceto. Hoc jam completum esse, in Evangeliis legimus: cum, sitiente Domino in cruce, acetum cum felle mixtum bibere porrexerunt (Joan. xix). Et ex hoc, et ex alio testimonio intelligitur: quod ad Christum psalmus referri debeat.\n\nFiat mensa eorum coram ipsis. Dicta Legis et prophetarum: ad quam saepe convenientes reficiebantur. In laqueum, et in retributiones, et in scandalum. Ut non intelligant inibi Dominum nuntiatum. Nam et Dominus in Evangeliis dixit: Moyses vos accusat in quem speratis (Joan. v). De me enim ille scripsit.","english":"You know my reproach, and my confusion, etc., which I endure in the flesh I have taken on.\n\nIn your sight are all who trouble me. You see what kind of tribulations they bring upon me, and the mockeries they show. Reproach has my heart looked for, and misery—reproach of the passion, and misery, that is, the insult of the cross.\n\nI waited for one who would grieve with me, etc. No one out of so great a multitude of the wicked either shared my sorrows or came forward as a comforter.\n\nThey gave gall for my food, and in my thirst they gave me vinegar to drink. We read in the Gospels that this has now been fulfilled: when the Lord thirsted on the cross, they offered him vinegar mixed with gall to drink (John 19). And from this and from another testimony it is understood that the psalm must be referred to Christ.\n\nLet their table become before them. The sayings of the Law and the Prophets, at which, gathering often, they used to be refreshed. A snare, and retributions, and a stumbling block: that they may not understand the Lord announced therein. For the Lord also said in the Gospels: Moses accuses you, in whom you hope (John 5). For he wrote of me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"Obscurentur oculi eorum ne videant. Divinitatem sub fragilitate latentem. Ut non videant. Hoc erat quod precabatur, mensam eorum fieri in laqueum: ne legis scilicet sacramenta cognoscerent. Et dorsum eorum semper incurva. Ut Romanis serviant semper. Vel sub onere legis: quod secundum litteram ferre potuit nemo.\n\nEffunde super eos iram tuam, et furor iroe tuoe comprehendat eos. Fiat habitatio eorum deserta, etc. Haec omnia in eversione Jerosolymae sub Tito et Vespasiano completa sunt. Vel hoc est quod ait: Dimittetur vobis domus vestra deserta (Matth. iii). Recedente de Judaea Christo, omnes pariter cum illo recesserunt virtutes.\n\nQuoniam quem tu percussisti ipsi persecuti sunt. De se haec Christus ad Patrem loquitur, sicut in alio propheta ex persona Patris legimus dictum: Propter peccata populi percussi eum (Isa. liii). Et iterum: Percutiam pastorem, et dispergentur oves gregis (Zach. xiii). Percussus est enim ut nos resurgeremus: vulneratus est, ut nos sanaret. Sed et sanguis, et aqua quae de vulnere lateris ejus exiit, (Joan. xix) martyrii baptismique praetulit typum, per quod ilur ad coelum. Et super dolorem vulnerum meorum addiderunt. Cum vel Ecclesiam, vel apostolos persecuti sunt.","english":"Let their eyes be darkened that they may not see. The divinity hidden beneath fragility. That they may not see. This was what he prayed for, that their table become a snare: namely, that they might not know the sacraments of the law. And let their back be bowed always. That they may serve the Romans always. Or under the burden of the law: which no one could bear according to the letter.\n\nPour out your wrath upon them, and let the fury of your anger seize them. Let their dwelling place become desolate, etc. All these things were fulfilled in the destruction of Jerusalem under Titus and Vespasian. Or this is what he says: Your house shall be left to you desolate (Matt. 23). When Christ departed from Judea, all the powers departed together with him.\n\nBecause they persecuted the one whom you struck. Christ speaks these things of himself to the Father, just as we read in another prophet, spoken in the person of the Father: For the sins of the people I struck him (Isa. 53). And again: I will strike the shepherd, and the sheep of the flock will be scattered (Zech. 13). For he was struck that we might rise again; he was wounded that we might be healed. But also the blood and water that came out from the wound of his side (John 19) prefigured the type of martyrdom and baptism, through which one goes to heaven. And upon the pain of my wounds they added more. When they persecuted either the Church or the apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"Appone iniquitatem super iniquitatem eorum. Sicut enim quod me non crediderunt, ad iniquitatem eis est reputatum: ita quod me persecuti sunt, iniquitati huic adjiciatur. Et non intrent in justitia tua. Coelorum cum justis non capiant regna.\n\nDeleantur de libro viventium, et cum justis non scribantur. Duos hic libros indicat scriptos: viventium ac justorum. Unde animadvertendum est quod ille sit viventium, in quo ante adventum Dei prophetae ac patriarchae scripti sunt. De quo Moyses, peccante populo, ait: Si non dimittis eis noxam: dele me de libro quem scripsisti (Exod. xxxii). Justorum vero dicit illum de quo Dominus ad eos qui per fidem secuti sunt, ait: Gaudete et exsultate: quia nomina vestra scripta sunt in coelo (Luc. x). Persecutores ergo isti, et a primo libro deleti sunt, et in secundo non sunt scripti.\n\nEgo sum pauper et dolens. In Passione. Et salus tua, Deus, suscepit me. Resurgentem. Hinc jam propheta loquitur: Ego sum pauper, et dolens: Cum enim esset dives, pro nobis pauper factus est, et compeditos suos non despexit. Possumus hoc ver– siculo uti, si quando in laudes martyrum peroramus. Quidam et de animabus hoc intelligi putant, quod clausae corporibus non despectae sint a Deo.","english":"Add iniquity upon their iniquity. For just as their not believing in me was reckoned to them as iniquity, so let their persecution of me be added to this iniquity. And let them not enter into your righteousness. Let them not receive the kingdoms of the heavens with the righteous.\n\nLet them be blotted out of the book of the living, and let them not be written with the righteous. Here he indicates two books that are written: of the living and of the righteous. Whence it must be noted that that book is of the living in which the prophets and patriarchs were written before the coming of God. Of this book Moses, when the people sinned, said: If you do not forgive them their offense, blot me out of the book which you have written (Exod. 32). But he calls that book of the righteous of which the Lord said to those who followed him by faith: Rejoice and exult, because your names are written in heaven (Luke 10). These persecutors, therefore, are both blotted out of the first book and not written in the second.\n\nI am poor and sorrowing. In the Passion. And your salvation, O God, has received me. Rising again. From here now the prophet speaks: I am poor and sorrowing: for when he was rich, he became poor for our sake, and he did not despise his captives. We can use this verse whenever we speak in praise of the martyrs. Some also think this is to be understood of souls, that when enclosed in bodies they were not despised by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"Laudabo nomen Dei mei cum cantico: magnificabo eum in laude. Quod vel de diabolo triumphaverit, vel vicerit mundum.\n\nPlacebit Deo. Id est, Patri. Super vitulum novellum. Qui seipsum obtulit Genitori. Cornua producentem. Fortitudinem Ecclesiae dantem. Et ungulas. Quibus sacrilegia conculcet gentium ac divellat.\n\nVideant pauperes et loetentur. Quod humiliata superstitione gentilium, Ecclesiae Domini extollitur regnum. Quoerite Dominum, et vivet anima vestra. Quae nunc mortua est peccatis.\n\nQuoniam exaudivit pauperes Dominus. Ut eos resuscitaret. Et vinctos suos non despexit. Quia, disruptis diaboli nexibus, eos regno suo ascivit.\n\nLaudent illum coeli et terra: mare et omnia reptilia in eis. Ipsi omnia genu flectant coelestium, terre– strium, et infernorum.\n\nQuoniam Deus salvam faciet Sion. Coelestem Jerugalem, in qua electos suos pro meritis adunabit in uno corpore illius matris coelestis. Et oedificabuntur civitates Judoe. Animae sanctorum, quae per confessionem in templum sanctum tamquam vivi lapides deferuntur.","english":"I will praise the name of my God with a song: I will magnify him in praise. This means that he has either triumphed over the devil or overcome the world.\n\nHe shall please God. That is, the Father. Upon a new calf. He who offered himself to the Begetter. Producing horns. Giving strength to the Church. And hooves. With which he may trample down and tear apart the sacrileges of the nations.\n\nLet the poor see and rejoice. Because, with the superstition of the nations humbled, the kingdom of the Lord's Church is exalted. Seek the Lord, and your soul shall live. Which is now dead in sins.\n\nBecause the Lord has heard the poor. That he might raise them up. And he has not despised his bound ones. Because, having broken the devil's chains, he has taken them up into his kingdom.\n\nLet the heavens and the earth praise him: the sea and all the creeping things in them. Let all things in heaven, on earth, and under the earth bend the knee to him.\n\nBecause God will make Zion safe. The heavenly Jerusalem, in which he will gather his elect according to their merits into one body of that heavenly mother. And the cities of Judah shall be built up. The souls of the saints, which through confession are brought into the holy temple like living stones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"Et inhabitabunt ibi, et hoereditate acquirent eam, et semen servorum ejus possidebit eam, etc. Sancti utique qui in eam transferuntur. Vel semen eorum, id est, qui per eos conversi sunt. Sed quia titulus psalmi pro his qui commutabuntur inscribitur: oremus Dominum, ut nos a gentilitate conversos, ia Judae civitates aedificet, et a jugo diaboli absolutos, ut soboles diligat proprias. Ut quos redemit per fellis amaritudinem, per aceti asperitatem, per crucis supplicia, per clavorum vulnera, per mortis contumeliam, per gloriam resurrectionis, sic custodire dignetur in saeculo, ut faciat participes sanctis suis in regno. Amen.\n\nPSALMUS LXIX.\n\nIn finem. Psalmus David in rememoratione, eo quod salvum fecit eum Dominus. Iste psalmus ex persona Domini incorporati canitur, deprecamis praesidium Patris.\n\nDeus, in adjutorium meum intende: Domine, etc. Nostrum adjutorium Christus est, qui nunc Putris auxilium postulat ad confutandos eos, qui sibi adversantur.","english":"And they shall dwell there, and acquire it by inheritance, and the seed of his servants shall possess it, etc. Certainly the saints who are transferred into it. Or their seed, that is, those who were converted through them. But because the title of the psalm is inscribed \"For those who shall be changed,\" let us pray to the Lord that, having converted us from the Gentiles, he may build us up as cities of Judah, and having freed us from the yoke of the devil, that he may love his own offspring. That those whom he redeemed through the bitterness of gall, through the harshness of vinegar, through the torments of the cross, through the wounds of the nails, through the reproach of death, through the glory of the resurrection, he may deign so to guard in this world that he may make them partakers with his saints in the kingdom. Amen.\n\nPSALM 69.\n\nUnto the end. A psalm of David for remembrance, because the Lord saved him. This psalm is sung in the person of the incarnate Lord, beseeching the protection of the Father.\n\nO God, attend to my help: O Lord, etc. Christ is our help, who now asks the aid of the Father to confute those who oppose him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"Confundantur et revereantur qui quaerunt animam meam, ut auferant eam. In hoc enim confunduntur, cum eum cujus animam auferre voluerunt, resurrexisse cognoscunt.\n\nAvertantur retrorsum, et erubescant qui volunt mihi mala. Non immutentur in resurrectione cum sanctis, sed retrorsum conversi erubescentes: quia quem ut hominem judicaverunt, judicare ut Deum cernunt.\n\nAvertantur statim erubescentes: qui dicunt mihi euge, euge. Irridentium haec vox est, quae ad eos refertur qui dicebant: Si Filius Dei es, descende de cruce; et iterum: Confidit in Deum: liberet eum, si vult (Matth. xxvii). Post impiorum vero poenam, ad gloriam convertitur beatorum.\n\nExsultent et loetentur in te omnes qui quoerunt te. Qui per lacrymas poenitentiae te, qui misericors es, requirunt. Et dicant semper: magnificetur Dominus. Accepta indulgentia peccatorum. Qui diligunt salutare tuum. Diligentes te: eo quod sis omnium vita.","english":"Let them be confounded and put to shame who seek my soul, to take it away. For in this they are confounded, when they recognize that he whose soul they wished to take away has risen again.\n\nLet them be turned backward and blush for shame who wish me evil. Let them not be changed in the resurrection with the saints, but turned backward and blushing: because him whom they judged as a man, they see judging as God.\n\nLet them be turned away and immediately blush for shame: who say to me, Well done, well done. This is the voice of mockers, which refers to those who said: If you are the Son of God, come down from the cross; and again: He trusted in God: let him deliver him, if he will (Matt. 27). But after the punishment of the wicked, it is turned to the glory of the blessed.\n\nLet all those who seek you exult and rejoice in you. Who through the tears of penitence seek you, who are merciful. And let them say always: Let the Lord be magnified. Having received forgiveness of sins. Who love your salvation. Loving you: because you are the life of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"Ego vero egenus sum et pauper: Dominus, etc. Christus Dominus se crebro egenum et pauperem vocat: cujus cura in paternae pietatis amore consistit.\n\nAdjutor meus, et protector meus es tu, Deus meus, ne tardaveris. Hinc enim passionis tempore discipulo dixit: Quod facis fac celerius (Joan. xiii); scilicet ut passionem corporis velox resurrectionis adjutorium praeveniret. Qui vulneratus est propter peccata nostra, et resurrexit propter justificationem nostram: ipse nobis nunc auxilium in tempore tribulationis miseratione solita largiatur, ut cum sanctis ejus exsultantes, eum magnificare atque extollere valeamus. Amen.\n\nPSALMUS LXX.\n\nPsalmus David, filiorum Jonadab, et priorum captivorum. Iste psalmus vocem continet prophetae: de illa Redemptoris humilitate corporea conquerentis, ac de ejus resurrectione gloriosa canentis.\n\nIn te, Domine, speravi, non confundar in oeternum. Orat ergo Mediator noster, ut haec confusio mortis non sit, ut caeterorum omnium, diuturna. Et in tua justitia libera me, et eripe me. Inclina, etc. Justitia enim tua est ut qui fecerit voluntatem tuam, transeat a morte in vitam: per quam et ego nunc eripi deprecor. Vel aliter: Inclina ad me aurem tuam, et salva me. Aures Domini dicuntur, quando exaudire dignatur: quia formam servi accipiens, factus est obediens Patri usque ad mortem, mortem autem crucis.","english":"But I am needy and poor: the Lord, etc. Christ the Lord often calls himself needy and poor, whose care consists in the love of the Father's goodness.\n\nYou are my helper and my protector, my God, do not delay. For this reason, in the time of his passion, he said to the disciple: What you do, do quickly (John 13); that is, so that the swift aid of the resurrection might come before the suffering of the body. He who was wounded for our sins, and rose again for our justification: may he himself now grant us aid in the time of tribulation by his accustomed mercy, so that, rejoicing with his saints, we may be able to magnify and extol him. Amen.\n\nPSALM 70.\n\nA psalm of David, of the sons of Jonadab, and of the former captives. This psalm contains the voice of the prophet: complaining of that bodily lowliness of the Redeemer, and singing of his glorious resurrection.\n\nIn you, Lord, I have hoped, let me not be confounded forever. Therefore our Mediator prays that this confusion of death may not be, as that of all others, long-lasting. And in your justice deliver me, and rescue me. Incline, etc. For your justice is that whoever has done your will may pass from death to life: through which I also now pray to be rescued. Or otherwise: Incline your ear to me, and save me. The ears of the Lord are spoken of when he deigns to hear: because, taking the form of a servant, he became obedient to the Father unto death, even death on a cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"Propter quod et Deus illum exaltavit, et dedit illi nomen quod est super omne nomen.\n\nEsto mihi in Deum protectorem, et in tocum munitum, ut salvum me facias. Quia absque te neque refu– gium neque munitio: neque protectio a quoquam praestari potest. Numquid Deos localis est? Licet localis sit ad se venientibus: sed non est localis: quia ubique est.\n\nQuia firmamentum meum, et refugium meum es tu. Firmamentum, cum aequalis in eo consistit substantia. Refugium, juxta imbecillitatem corpoream.\n\nDeus meus eripe me de manu peccatoris: et de manu, etc. De potestate populi Judaici, qui me venturum in Lege non intellexit. Et iniqui. Semper malignantis. Non omnes peccatores etiam iniqui. Peccatores sunt transgressores, id est, Judaei, et mali Christiani: qui vetus, et novum Testamentum transgrediuntur. Iniqui qui non credunt, ut Paulus ait: Qui sine lege peccaverunt, sine lege et peribunt.","english":"For this reason God also exalted him, and gave him a name that is above every name.\n\nBe to me a protecting God, and a fortified place, that you may save me. For without you neither refuge nor fortification, nor protection can be provided by anyone. Is God local? Although he is local to those who come to him, yet he is not local, because he is everywhere.\n\nFor you are my firmament and my refuge. Firmament, when an equal substance consists in him. Refuge, according to bodily weakness.\n\nMy God, rescue me from the hand of the sinner: and from the hand, etc. From the power of the Jewish people, who did not understand that I would come in the Law. And of the wicked. Always of the malignant one. Not all sinners are also wicked. Sinners are transgressors, that is, Jews, and bad Christians, who transgress the Old and New Testament. The wicked are those who do not believe, as Paul says: Those who sinned without the law will also perish without the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"Quoniam tu es patientia mea, Domine. Quia pro tua patior voluntate. Spes mea a juventute mea. Ab initio aetatis corporeae. Ideo spes non confunditur: quia charitas Dei diffusa est in cordibus nostris: per Spiritum sanctum qui datus est nobis (Rom. ii).\n\nIn te confirmatus sum ex utero. Legis utique, ex quo initiavi credere. De ventre matris meoe. Synagogae de qua processi. Tu es protector meus, Domine. In te cantatio mea semper. A te protegar in passione, et tuum in gentibus nomen concinam.\n\nTamquam prodigium factus sum multis. Dicebant enim illi: Samaritanus es tu, et daemonium habes (Joan. viii; Matt. xvii). Et tu, Domine, adjutor fortis. Dixisti mihi: Hic est Filius meus dilectus, in quo mihi bene complacui: ipsum audite.\n\nRepleatur os meum laude tua, ut cantem gloriam tuam, tota die magnitudinem tuam. Unus dies est sanctis tuis in hoc mundo, quem nulla obscurat nox: in quo et cum quibus, laudem, gloriam, magnificentiam que concino tuam: quia ego in his sum. Ego cano tibi. Sed et nunc ipse Dominus aperit os nostrum, ut possimus ejus gloriam nuntiare, atque laudem ejus disserere.","english":"For you are my patience, O Lord. Because I suffer for your will. My hope from my youth. From the beginning of my bodily life. Therefore hope is not put to shame: because the love of God has been poured out into our hearts through the Holy Spirit who has been given to us.\n\nIn you I have been strengthened from the womb. Of the Law, surely, from the time I began to believe. From the belly of my mother. Of the synagogue from which I came forth. You are my protector, O Lord. In you is my song always. May I be protected by you in passion, and may I sing your name among the nations.\n\nI have become like a portent to many. For they said to him: You are a Samaritan, and you have a demon. And you, O Lord, are a strong helper. You said to me: This is my beloved Son, in whom I am well pleased: listen to him.\n\nMay my mouth be filled with your praise, that I may sing your glory, and all day long your greatness. One day is for your saints in this world, which no night obscures: in which, and with whom, I sing your praise, glory, and magnificence: because I am among them. I sing to you. But even now the Lord himself opens our mouth, that we may be able to proclaim his glory and set forth his praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"Ne projicias me in tempore senectutis, cum deficiet, etc. In consummatione utique aetatis istius.\n\nQuia dixerunt inimici mei mihi. Dicentes, hic non est de Deo, qui sabbatum non custodit (Joan. ix). Et qui custodiebant animam meam, consilium fecerunt in unum dicentes: Deus dereliquit eum, etc. Haec dixerunt impii, et erraverunt: obcaecatum enim est malitia cor eorum. Sed et in ipsa passione quasi derelicto Deo dicebant: Sine veniat Elias, et liberet eum (Matt. xxvii).\n\nDeus, ne elongaveris a me: Deus meus, etc. Ut alligato forte, victor redeam ex inferno.\n\nConfundantur et deficiant detrahentes animoe meoe, operiantur, etc. Cum ego resuscitatus fuero. Ego autem semper sperabo in te. Domine, etc. Ut quae tibi lex offerre praecepit in sacrificiis suis visibilibus, redemplus populus deportet in moribus.\n\nOs meum annuntiabit justitiam tuam, tota die salutare tuum. Resurgens enim congregabo Ecclesiam, in qua luas concinam laudes.","english":"Do not cast me off in the time of old age, when it fails, etc. In the consummation, surely, of that age.\n\nBecause my enemies have spoken against me. Saying, this man is not of God, who does not keep the sabbath (John 9). And those who were guarding my soul took counsel together, saying: God has forsaken him, etc. The impious said these things, and they erred: for their heart has been blinded by malice. But even in the passion itself they said, as though God had forsaken him: Let Elijah come, and deliver him (Matt. 27).\n\nO God, do not withdraw far from me: my God, etc. That, bound perhaps, I may return as a victor from hell.\n\nLet those who disparage my soul be confounded and fail, let them be covered, etc. When I have been raised again. But I will always hope in you. O Lord, etc. That the things which the law has commanded you to offer in its visible sacrifices, the redeemed people may carry over into their conduct.\n\nMy mouth will declare your justice, all the day your salvation. For rising again I will gather the Church, in which I will sing your praises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"Quia non cognovi litteraturam, introibo in potentias Domini. Cognovit ille negotia negotiationem, qui magistrum vendidit. Nam ego te elarificavi super terram, opus consummavi quod dedisti mihi ut facerem (Joan. xvii). Domine, memorabor justitioe tuoe solius. Paternae eum justi lis memorem propheta dicit, sicut et ipse in Evangelio ait: Ego quae audivi a Patre meo, haec loquor (Joan. viii).\n\nDeus, docuisti me a juventute mea, et usque nunc pronuntiabo mirabilia tua, et usque in senectam et senium: Deus, ne derelinquas me, Numquid enim est derelictus a Patre? sed semper testimonium perhibuit, quia verax est.\n\nDonec annuntiem brachium tuum generationi omni, etc. Haec omnia Christianae generationi annuntiavit: quam suo sanguine acquisivit et pro qua passas est quae sequuntur. Qioe fecisti magnalia, Deus! quis similis tibi? Qui me misericordi eonsilio ad redemptionem humanam misisti.","english":"Because I have not known letters, I will enter into the powers of the Lord. He knew the business of business, who sold the master. For I have glorified you upon the earth, I have finished the work which you gave me to do (John 17). Lord, I will remember your righteousness alone. The prophet says that he is mindful of the Father's righteousness, just as he himself says in the Gospel: What I have heard from my Father, these things I speak (John 8).\n\nO God, you have taught me from my youth, and until now I will proclaim your wonderful works, and even to old age and senility: O God, do not forsake me. For was he ever forsaken by the Father? But he always bore witness, because he is true.\n\nUntil I announce your arm to every generation, etc. All these things he announced to the Christian generation: which he acquired with his own blood and for which he suffered the things that follow. What great things you have done, O God! Who is like you? You who sent me by merciful counsel for human redemption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"Quantas ostendisti mihi tribulationes multas, et malas! et conversus vivificasti me. Multae quidem ei tribulationes in carnis infirmitate ostensae sunt ob salutem humani generis, sed omnia vivaciter toleravit. Et de abyssis terroe iterum reduxisti me. Hoc est, de profunditate inferni. Dicant nunc Judaei, qui hunc psalmum in solum David canere volunt: quando de profundo abyssi est eductus.\n\nMultiplicasti magnificentiam tuam, Deus, etc. Cum hi qui in inferno tenebantur, mecum redierunt.\n\nNam et ego confitebor tibi in vasis psalmi. Qui de illo vino novo evangelicae et apostolicae praedicationis repleti, in psalmis me intelligunt praeconatum: Veritatem tuam, Deus, psallam tibi in cithara, Deus sanctus Israel. In his qui te mente retinent.\n\nExsultabunt labia mea, etc. Haec ad clausulam psalmi propheta dicit. Et anima mea quam redemisti. Ne ei mors secunda dominaretur.","english":"How many tribulations, many and evil, you have shown me! And turning, you gave me life. Many tribulations were indeed shown to him in the weakness of the flesh for the salvation of the human race, but he bore them all with vigor. And from the depths of the earth you brought me back again. That is, from the depth of hell. Let the Jews now say—those who wish to sing this psalm of David alone—when he was led out from the deep abyss.\n\nYou have multiplied your magnificence, O God, etc. When those who were held in hell returned with me.\n\nFor I too will confess to you in vessels of the psalm. Those filled with that new wine of the evangelical and apostolic preaching understand me in the psalms as having been proclaimed beforehand: Your truth, O God, I will sing to you on the harp, O holy God of Israel. In those who hold you in their mind.\n\nMy lips will rejoice, etc. The prophet says these things at the close of the psalm. And my soul, which you have redeemed. Lest the second death have dominion over it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"Sed et lingua mea meditabitur justitiam tuam: cum confusi, et reveriti fuerint qui quoerunt mala mihi. Sive vitia, sive potestates aerem, quae mihi iniquas inferunt immissiones. Nos vero deprecemur Dominum, ut repleto laudibus ejus ore humano, ea semper meditemur in cordibus, quae ei placitis vocibus proferamus.\n\nPSALMUS LXXI.\n\nIn Salomonem. Et hic psalmus proprie ad Christum refer(??)ur. Salomon quippe pacificus, et pacificus est Christus: et permartet Cum sole, et ante lunam generationis generationum. Si super Salomone iste psalmus intelligitur, hoc penitus stare non potest. Salomon quippe, nec cum sole, nec cum luna permansit. Si vero volumus intelligere de Christo, querendum quomodo Christus non habeat finem: cum (??), et luna, et coelum, et omnia veterascere, et transire dicantur. Sed iste septuagesimus primus psalmus quem propheta cecinit, Filium Dei in mundum venturum ostendit; eumque post assumptae carnis injurias liberatosque pauperes de manu potentis, coelis redditum, a Patre omne sumpsisse judicium. Tale igitur sumit exor– dium:","english":"But my tongue also will meditate on your righteousness, when those who seek evils against me have been confounded and put to shame—whether they be vices or the powers of the air, which bring wicked assaults upon me. But let us entreat the Lord, that with the human mouth filled with his praises, we may always meditate in our hearts those things which we may bring forth to him with pleasing words.\n\nPSALM 71.\n\nFor Solomon. And this psalm is properly referred to Christ. For Solomon means peaceful, and Christ is peaceful; and he shall endure with the sun, and before the moon, from generation to generation. If this psalm is understood as concerning Solomon, this cannot stand at all. For Solomon neither endured with the sun nor with the moon. But if we wish to understand it of Christ, it must be asked how Christ has no end, since the moon, and the heaven, and all things are said to grow old and pass away. But this seventy-first psalm, which the prophet sang, shows the Son of God about to come into the world; and that after the injuries of the flesh he assumed, and after the poor were delivered from the hand of the powerful, he was returned to the heavens and received all judgment from the Father. Such, then, is the beginning he takes:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"Deus, judicium tuum regi da. Loquitur ergo, ut diximus, propheta ad Patrem, ut Judicium Filio donei, non quod eum in una Deitate subsistentem non habeat, sed ut in corpore venturum ostendat. Et Justitiam tuam filio regis. Populo qui In adoptionem filii assumptus, per baptismum in eo renatus est. Nam congrue convenit, ut populus justitia vivat: rex autem judicium, quod a Patre suscepit, exerceat, quod sequens confirmat versiculus.\n\nJudicare populum tuum in justitia. Quem per passionem ac resurrectionem illius acquisisti. Et pauperes tuos in judicio. Ut, post praesentes aerumnas, consolationem capiant sempiternam.\n\nSuscipiant montes pacem populo, et colles justitiam tuam. Montes collesque duplam habere intelligentiam, saepe monuimus, id est, partis deificae, et adversae. Ergo hi qui, seducente adversario, faventibus divitiis, in modum collium montiumque elevati sunt: subditi nunc Deo, illam pacem justitiamque suscipiant, quam populus quem superius adoptivum diximus, tenet, id est, Christum, qui est pax nostra, et justitia.","english":"God, give your judgment to the king. The prophet therefore speaks, as we have said, to the Father, that judgment be given to the Son—not that the Son, subsisting in one Godhead, does not have it, but that he may show him as one who is to come in the body. And your justice to the son of the king—to the people who has been taken up into adoption as sons, and reborn in him through baptism. For it fittingly accords that the people live by justice, while the king exercises the judgment which he received from the Father, as the following verse confirms.\n\nTo judge your people in justice—whom you have acquired through his passion and resurrection. And your poor in judgment—so that, after present hardships, they may receive everlasting consolation.\n\nLet the mountains receive peace for the people, and the hills your justice. That mountains and hills have a twofold meaning we have often warned, that is, of the divine part and of the adverse part. Therefore let those who, seduced by the adversary, have been lifted up like hills and mountains by favoring riches, now made subject to God, receive that peace and justice which the people whom we called adopted above holds fast—that is, Christ, who is our peace and justice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":512,"ref":"p512","source":"Judicabit pauperes populi. Ut pro eo pauperes fa– cti, coelestibus regnis locupletentur. Et salvos faciet filios pauperum. Qui per eos conversi sunt. Et humi– liabit calumniatorem: Largito justis praemio, humiliat diabolum, qui nunc eis calumniator exsistit.\n\nEt permanebit cum sole. Cum claritate paterna, Nam huic soli aptari ista non possunt: quia cum hoc mundo dissolvetur. Et ante lunam generationis generationum. Prior enim stabit ante omnem congregationem Ecclesiae, manebitque in sempiternum.\n\nEt descendet sicut pluvia in vellus. Sicut enim in vellus Gedeonis pluvia descendens (Judic. vi), cum terra arida defecit, ita et hic illapsus est in uterum virginalem per infusionem Spiritus sancti. Et sicut stillicidia stillantia super terram. Arida enim erat terra humani corporis cum advenit, nec ullum fructum exhibere poterat sanctitatis: sed ipse eam praedicationis suae stillicidiis fecundatam fructibus replevit aeternis.","english":"He will judge the poor of the people. So that those who have been made poor for his sake may be enriched with the heavenly kingdoms. And he will save the sons of the poor. Those who have been converted through them. And he will humble the accuser: by bestowing reward upon the just, he humbles the devil, who now stands as their accuser.\n\nAnd he will remain with the sun. With the Father's brightness. For these things cannot be applied to this sun alone, because it will be dissolved with this world. And before the moon, through generation of generations. For he will stand first before every congregation of the Church, and will remain forever.\n\nAnd he will descend like rain upon the fleece. For just as the rain descended upon Gideon's fleece (Judg. 6), when the dry earth failed, so too here he came down into the virginal womb through the infusion of the Holy Spirit. And like drops dripping upon the earth. For the earth of the human body was dry when he came, and could bring forth no fruit of holiness; but he, having made it fertile by the drops of his preaching, filled it with eternal fruits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"Orietur in diebus ejus justitia, et abundantia pacis. Quod in diebus Augusti Caesaris est impletum, cum Dominus de thalamo virginali processit, Nam ita his diebus omnia bella quieverunt, ut etiam illud impleretur, quod alius propheta cecinit, dicens: Converterunt gladios suos in vomeres, et lanceas suas in falces (Isai. ii). Dies autem ejus sunt, cum concipitur, cum nascitur, cum nutritur. Dies ejus, sunt, cum opera Patris operatur, cum patitur, cum ad inferna descendit, cum resurgit, eum se discipulis praebet, cum coelos ascendit. Donec auferatur luna. Elevetur Ecclesia.\n\nEt dominabitur a mari usque ad mare, etc. Totum hunc mundum sua passione acquisitum atque subjectum Christo Domino propheta testatur.\n\nCoram illo procident AEthiopes. Peccatis tenebrosi. Et inhnici ejus terram lingent. Juxta illud: Te adorabunt, et pulverem pedum tuorum lingent (Isai. xlix).","english":"In his days justice shall arise, and abundance of peace. This was fulfilled in the days of Augustus Caesar, when the Lord came forth from the virginal bridal chamber. For in those days all wars so ceased that even that saying of another prophet was fulfilled: They have turned their swords into plowshares, and their spears into pruning hooks (Isa. 2). Now his days are when he is conceived, when he is born, when he is nourished. His days are when he does the works of the Father, when he suffers, when he descends to hell, when he rises again, when he shows himself to his disciples, when he ascends to the heavens. Until the moon be taken away. Let the Church be lifted up.\n\nAnd he shall rule from sea to sea, etc. The prophet testifies that this whole world was acquired and made subject to Christ the Lord by his passion.\n\nThe Ethiopians shall fall down before him. Those darkened by sins. And his enemies shall lick the earth. According to that saying: They shall adore you, and lick the dust of your feet (Isa. 49).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"Reges Tharsis, et insuloe munera offerent: reges Arabum, et Saba dona adducent, etc. Omne hic mundiale imperium, honores, et ordines ad Christum Dominum accedere, cique colla submittere, bonorumque morum dona deferre, propheta pronuntiat: quod ex magorum muneribus intelligimus inchoatum. Ipsi enim gentium regumque typum tenuisse monstrantur.\n\nQuia liberavit pauperem a potente. Populum fidelem a potestate diaboli. Et pauperem cui non erat adjutor. Parcet pauperi, et inopi, etc. Qui, abjectis mundi divitiis, poenitentiam egerunt: parcitur his, et salvabuntur.\n\nEx usuris et iniquitatibus redimet animas eorum. Ne de pereuntibus usuris in terra constituant thesauros, sed In coelo collocent sacculos qui non veterascant. Sed et usurae peccata sunt, cum malitia a Satana accepta multiplicatur. Et honorabile nomen eorum coram illo. Corarn Deo Patre.","english":"The kings of Tarshish and the islands shall offer gifts; the kings of the Arabs and of Saba shall bring presents, etc. Here the prophet declares that all worldly empire, honors, and ranks shall come to Christ the Lord, bow their necks to him, and bring the gifts of good morals: which we understand began with the gifts of the magi. For they are shown to have borne the type of the kings of the nations.\n\nBecause he delivered the poor from the powerful. The faithful people from the power of the devil. And the poor who had no helper. He shall spare the poor and the needy, etc. Those who, casting aside the riches of the world, have done penance: they are spared, and they shall be saved.\n\nFrom usuries and iniquities he shall redeem their souls. Lest they lay up treasures on earth from perishing usuries, but let them place in heaven purses that do not grow old. But usuries are also sins, when the malice received from Satan is multiplied. And their name shall be honorable before him. Before God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"Et vivet. In sanctis suis, sicut et Paulus dicebat: jam non vivo ego: vivit autem in me Christus (Galat. ii). Et dabitur ei de auro Arabioe. Offerent et mentis puritatem, tamquam aurum Arabicum, splendore pulcherrimo rutilans. Et adorabunt de ipso semper. Eo quod ab iniquitatibus liberati sunt. Tota die benedicent ei. In uno Ecclesisc corpore congregati.\n\nEt erit firmamentum in terra. Magnum enim terrae labenti attulit ejus adventus passio ac resurrectio firmamentum, in summis montium superextolletur super Libanum fructus ejus. Super omnes enim altitudines saeculi elevata est gratia baptismi; per quam peccata tolluntur. Et florebunt de civitate. Id est, de coelesti Jorusalem. Sicut fenum terroe. Fenum duplam habet rationem. Est fenum quod arescens decidit, et est fenum floridum, et viridi coma perdurans, de quo ornantur coronae sanctorum. Sancti ergo per baptismum renati, florebunt de coelesti Jerusalem bonorum operum ornamento splendidi. Sicut fenum terroe. Non illius terrae maledictioni subditae, sed illius melle ac lacto manantis.","english":"And he shall live. In his saints, as Paul also was saying: \"It is no longer I who live, but Christ lives in me\" (Galatians 2). And there shall be given to him of the gold of Arabia. They shall offer also the purity of mind, like Arabian gold, gleaming with most beautiful splendor. And they shall adore him continually. Because they have been freed from iniquities. All the day they shall bless him. Gathered together in one body of the Church.\n\nAnd there shall be a firmament on the earth. For his advent, his passion and resurrection, brought a great firmament to the sliding earth; on the tops of the mountains his fruit shall be lifted up above Lebanon. For above all the heights of the world the grace of baptism has been raised, through which sins are taken away. And they shall flourish from the city. That is, from the heavenly Jerusalem. Like the grass of the earth. Grass has a twofold meaning. There is grass that withers and falls, and there is flowering grass, enduring with green foliage, from which the crowns of the saints are adorned. The saints, therefore, reborn through baptism, shall flourish from the heavenly Jerusalem, splendid with the adornment of good works. Like the grass of the earth. Not of that earth subject to the curse, but of that which flows with honey and milk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"Et erit nomen ejus benedictum In soecula. Ab his quos inibi transtulit, perpetualiter benedicetur. Ante solem permanet nomen ejus. Potestas scilicet nominis ejus: juxta illud: Ante luciferum genui te (Psal. cix).\n\nEt benedicemur in ipso omnes itibus terroe: omnes gentes magnificabunt eum. Hoc enim evangellsta commemorat, Domine sic dicente: Praedicabitur hoc Evangdium in universo mundo (Matt. xxiv). Sed et omnes gemes venient, et adorabunt coram te, Domine.\n\nBenedictus Dominus Deus Israel, qui facit mirabi. lia solus. Fecit enim in veteri Testamento: facit et in novo, cum dignanter vocat ea quae non sunt, tamquam ea quae sunt.\n\nEt benedictum nomen majestatis ejus in oeternum. Juxta illud: Et erit credentibus in me nomen novum, quod benedicetur in torris, id est, Christianum. Et replebitur majestate ejus omnis terra, fiat, fiat. Cum effuderit Spiritum suum sanctum super omnem carnem: quod jam in Actibus Apostolicis legimus fuisse completum (Act. ii). Qui et nunc ih nobis Paracletum, id est, Consolatorem dignetur infundere, ut intelligere possimus eum pro redemptione nostra corpus assumpsisse terrenum, suscepisse mortem, penetrasse inferos, redisse victorem ad coelos.","english":"And his name shall be blessed forever. By those whom he has brought over in that place, it shall be blessed perpetually. Before the sun his name endures. That is, the power of his name: according to that saying, \"Before the morning star I begot you\" (Psalm 109).\n\nAnd we shall be blessed in him, all the tribes of the earth: all nations shall magnify him. For the Evangelist recalls this, when the Lord says: \"This Gospel shall be preached in the whole world\" (Matthew 24). But also all nations shall come and shall adore before you, O Lord.\n\nBlessed be the Lord God of Israel, who alone works marvels. For he has worked in the Old Testament; he works also in the New, when he graciously calls those things that are not, as though they were.\n\nAnd blessed be the name of his majesty forever. According to that saying: \"And to those who believe in me there shall be a new name, which shall be blessed in the lands,\" that is, Christian. And all the earth shall be filled with his majesty; let it be done, let it be done. When he has poured out his Holy Spirit upon all flesh: which we read has already been fulfilled in the Acts of the Apostles (Acts 2). May he also now deign to pour into us the Paraclete, that is, the Consoler, that we may be able to understand that for our redemption he took up an earthly body, underwent death, penetrated the underworld, and returned as victor to the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"PSALMUS LXXII.\n\nDefecerunt hymni David, filii Jesse. Psalmus Asaph. Sciendum quod septuagesimus primus psalmum secundi libri finis sit: unde et in extremo habet, fiat, fiat: pro quo nos in superioribus demonstravimus, amen, amen in Hebraeo dici. Etiam hoc diligentius observandum, quod defecerunt hymni David, filii Jesse, ad finem septuagesimi primi psalmi pertineat: id vero quod sequitur, Psalmus Asaph, initium sit sequentis.\n\nQuam bonus Israel Deus, his qui recto sunt corde. Bonus enim est his qui eum visuri sunt: sicut Dominus inquit: Beati mundo cordo, quoniam ipsi Deum videbunt (Matt. v).\n\nMei autem pene moti sunt pedes, pene effusi sunt gressus mei. Quia, etc. Stabilitas sanctitatis ejus atque incesslo ad Deum labebatur, eo quod aemulos Impiorum pacis felicitatisque fuisset.\n\nQuia non est respectus morti eorum: et firmamen– tum in plaga eorum. Et in labore hominum, etc. Ab infirmitate, et plagis velociter convalescunt, nec sicut homines justi, tribulationum quatiuntur flagellis.","english":"PSALM 72.\n\nThe hymns of David, the son of Jesse, have come to an end. A psalm of Asaph. It must be known that the seventy-first psalm is the end of the second book; hence it also has at its close, \"let it be, let it be,\" for which we have shown above that in Hebrew \"amen, amen\" is said. This too must be observed more carefully, that \"the hymns of David, the son of Jesse, have come to an end\" belongs to the end of the seventy-first psalm; but what follows, \"A psalm of Asaph,\" is the beginning of the next.\n\nHow good is God to Israel, to those who are right of heart. For he is good to those who are to see him: as the Lord says: Blessed are the clean of heart, for they shall see God (Matt. 5).\n\nBut my feet were almost moved, my steps were almost poured out. Because, etc. The stability of his holiness and his advance toward God was slipping, because he had been an emulator of the peace and felicity of the impious.\n\nBecause there is no regard for their death: and firmness in their plague. And in the labor of men, etc. From weakness and plagues they quickly recover, nor, like just men, are they shaken by the scourges of tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"Ideo tenuit eos superbia, operti sunt iniquitate, et impietate sua. Per arrogantiam enim felicitatis multiplicata iniquitate premuntur.\n\nProdiit quasi ex adipe iniquitas eorum. In pingue– dine quoque divitiarum, oblita iniquitas processit ab eis. De hac enim pinguedine, et Moyses ait: Impinguatus est Jacob, et recalcitravit (Deut. xxxii);\n\nTransierunt in affectum cordis. Ut Suam, et non Dei facerent voluntatem.\n\nCogitaverunt, et locuti sunt nequitiam, etc. Sive Judaei, qui Deum in carne positum blasphemantes, nequitiae laqueos tendebant in cogitationibus per– versis: sive haeretici, qui per interpretationes iniquas Deo detrahunt.\n\nPosuerunt In coelum os suum, et lingua eorum transivit in terra. Per superbiam scientiae locuti sunt contra habitatorem coeli, sed humiliatum est usque in terram iniquum eloquium eorum, et pertransiit: quia firmam non habuit stationem. Idcirco his prophetiis Dominus de suis loquitur, dicens:","english":"Therefore pride held them fast; they were covered over by their iniquity and their impiety. For through the arrogance of prosperity, with iniquity multiplied, they are weighed down.\n\nTheir iniquity came forth as if from fat. In the fatness of riches, too, iniquity, once forgotten, proceeded from them. For of this fatness Moses also says: Jacob grew fat and kicked back (Deut. 32);\n\nThey passed over into the affection of the heart. So that they might do their own will, and not God's.\n\nThey thought and spoke wickedness, etc. Either the Jews, who, blaspheming God placed in the flesh, spread the snares of wickedness in perverse thoughts; or the heretics, who disparage God through iniquitous interpretations.\n\nThey set their mouth in heaven, and their tongue passed over the earth. Through the pride of knowledge they spoke against the inhabitant of heaven, but their wicked speech was brought low even to the earth, and passed away, because it had no firm standing. Therefore the Lord speaks through these prophecies concerning his own, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"Ideo convertetur populus meus hic, et. dies pleni invenientur in eis. Videntes haec justi qui prius in peccatoribus zelati fuerant, cernentes pacem eorum, revertuntur ad Deum: ut plenitudinem dierum ca– piant aeternorum, scientes, quia iniqui, nec ad dimidium accedunt.\n\nEt dixerunt: Quomodo scit Deus, et si est scientia in excelso. Ignorant enim peccatores Deum omnia posse cognoscere: nescientes miseri, quia nihil ab oculis ejus absconditur.\n\nEcce ipsi peccatores, et abundantes in soeculo obtinuerunt divitias. Abundantes divitiis saeculi, perdiderunt dona paradisi.\n\nEt dixi: ergo sine causa justificavi cor meum, et lavi inter innocentes manus meas? Numquid haec videns justus frustra se justificavit, aut in contrario innocens opus fecit? Sed haec ex persona justi Dominus ipse dicit, sicut sequentia docent.\n\nEt fui flagellatus tota die. Flagellabatur enim Dominus saepe dolis eorum: sed in die passionis certis contumeliis, et veris ictibus verberatus est. Et castigatio mea in matutino. Judas utique dixit: Quid vultis mihi dare, et ego indicabo eum vobis, ut apprehendatur (Matt. xxvi)? Ipse autem in matutino fuit flagellatus: cum sequenti die de traditione Dominica abiit, et laqueo se suspendit.","english":"Therefore this people of mine will be turned, and full days will be found in them. The righteous, seeing these things, who had previously been zealous against sinners, beholding their peace, are turned back to God, so that they may receive the fullness of eternal days, knowing that the wicked do not even come to the half.\n\nAnd they said: How does God know, and is there knowledge in the Most High? For sinners do not know that God can know all things, not knowing in their misery that nothing is hidden from his eyes.\n\nBehold, these very sinners, abounding in the world, have obtained riches. Abounding in the riches of the world, they have lost the gifts of paradise.\n\nAnd I said: Therefore have I justified my heart without cause, and washed my hands among the innocent? Did the righteous man, seeing these things, justify himself in vain, or did the innocent man do his work to the contrary? But the Lord himself says these things in the person of the righteous man, as the following words teach.\n\nAnd I was scourged all day long. For the Lord was often scourged by their deceits, but on the day of his passion he was beaten with certain insults and true blows. And my chastisement was in the morning. Judas indeed said: What will you give me, and I will deliver him to you, that he may be seized (Matt. 26)? But he himself was scourged in the morning, when on the following day he departed from the Lord's betrayal and hanged himself with a noose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"Si dicebam: Narrabo sic, ecce generationem filiorum tuorum proevaricatus sum. Ordo lectionis, et sensus iste est: Dum ipse me accuso in orationibus matutinis, hoc reperi ut dicerem: Ego si sic fuero locutus: ego si voluero Dei occulta rimari, incipio a filiis tuis alienus fieri: velut non justificetur quis, neque justum faciat opus. Hi qui me praedicant, et per me tui effecti sunt filii, in me consurgunt. Hinc propheta loquitur.\n\nExistimabam ut cognoscerem, hoc labor est ante me. Perscrutatus sum cuncta, et si laboriose: existimavi tamen cum Apostolo, quia non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in sanctis (Rom. viii).\n\nDonec intrem in sanctuarium Dei, et intelligam in novissimis eorum. Intellexi etiam de his sanctis ingrediens mente in eorum coetum: quia et si in prima vita in paucis vexati, in novissima tamen bene disponentur in multis. Hinc ad illos qui in divitiarum dolo confidebant, verba vertuntur.","english":"If I said: I will speak thus, behold, I have transgressed against the generation of your children. The order of the reading and its sense is this: while I accuse myself in my morning prayers, I have found this, that I should say: If I have spoken thus, if I have wished to search out the hidden things of God, I begin to become a stranger to your children; as though no one is justified, nor does he do a righteous work. These who proclaim me, and through me have been made your children, rise up against me. Hence the prophet speaks.\n\nI thought that I might know this; this is labor before me. I have searched out all things, and if laboriously, yet I thought with the Apostle that the sufferings of this present time are not worthy to be compared with the future glory which will be revealed in the saints (Rom 8).\n\nUntil I enter into the sanctuary of God, and understand in their last things. I have understood even concerning these saints, entering in mind into their assembly: that even if in the first life they were vexed in a few things, yet in the last they will be well disposed in many. Hence the words are turned to those who trusted in the deceitfulness of riches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"Verumtamen propter dolos posuisti eos. Quia tribulaverunt iniquis fraudibus justos. Dejecisti eos dum alleviaverunt. In divitiis alleviati a te sunt dejecti.\n\nQuomodo facti sunt in desolationem? Interrogantis vocis hic modus est, et sequitur respondentis. Subito defecerunt, perierunt propter iniquitatem suam. Exposuit enim ordinem rei, juxta illud quod Apostolus ait: cum dixerint pax et securitas: tunc repentinus illis apparebit interitus (I Thes. v).\n\nVelut somnium exsurgentium. Sicut quis dormiens videt in visu thesauros magnos auri argentique, et surgens omnia perdit: ita et hi divitias suas post hujus saeculi vitam in qua velut in somno versati sunt. Domine, in civitate. In coelesti utique Jerusalem. Imaginem ipsorum ad nihilum rediges. Cum pulsantibus his coelestem regiam, dices: Discedite a me, operarii iniquitatis: quia non novi vos (Luc. xiii).","english":"Nevertheless, because of their deceit you have set them. Because they oppressed the righteous with iniquitous frauds. You cast them down while they were at ease. In their riches they were made at ease by you, and cast down.\n\nHow have they become a desolation? This is the manner of a questioning voice, and the answer follows. Suddenly they failed, they perished because of their iniquity. For he set forth the order of the matter, according to that which the Apostle says: when they shall say peace and security: then sudden destruction shall appear to them (1 Thess 5).\n\nAs a dream of those who arise. As one sleeping sees in a vision great treasures of gold and silver, and rising loses all: so also these their riches after the life of this world, in which they were occupied as in a sleep. Lord, in the city. In the heavenly Jerusalem, surely. You will bring their image to nothing. When these knock at the heavenly palace, you will say: Depart from me, workers of iniquity: because I have not known you (Luke 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"Quia inflammatum est cor meum. Ut Patris faciam voluntatem. Christus Dominus haec loquitur. Et renes mei commutati sunt. Ne mihi praevaleret luxuria cogitationis humanae. Et ego ad nihilum redactus sum, et nescivi. Et humiliatum, et ignorantem se dicit, ut verum hominem monstret. Nulla enim Deus ignoratione fallitur, sed tantum peccatores nescit.\n\nUt jumentum factus sum apud te. Portans in carne peccata populi tui. Et ego semper tecum. Ego in te, et tu in me.\n\nTenuisti manum dexteram meam. Descendente me in infernum, quia sinistra diaboli adversabatur mihi. Et in voluntate tua deduxisti me. Resurgentem. Et cum gloria suscepisti me. Coelis redeuntem.\n\nQuid enim mihi est in coelo, et a te quid volui super terram? Cum emphasi legendum, tam grandia mihi in coelis praeparasti, et ego infelix in terris a te parva quaerebam? Aliter: Neque in coelo, neque in terra alium praeter te quaesivi. A te enim impleta est voluntas mea, ut mihi flectatur omne genu, coelestium, terrestrium, et infernorum. Vox succedit Eccleaiae dicentis:","english":"Because my heart was inflamed. That I may do the will of the Father. The Lord Christ speaks these things. And my kidneys were changed. Lest the luxury of human thought prevail against me. And I was brought to nothing, and I did not know. He calls himself humbled and ignorant, so as to show himself a true man. For God is deceived by no ignorance, but he does not know sinners only.\n\nI was made like a beast of burden before you. Bearing in the flesh the sins of your people. And I am always with you. I in you, and you in me.\n\nYou held my right hand. When I descended into hell, because the left hand of the devil opposed me. And in your will you led me. Rising again. And with glory you received me. Returning to the heavens.\n\nFor what is there for me in heaven, and what have I desired from you upon the earth? This must be read with emphasis: you prepared such great things for me in the heavens, and I, wretched, was seeking small things from you on the earth? Alternatively: Neither in heaven nor on earth have I sought another besides you. For by you my will has been fulfilled, so that every knee should bow to me, of things in heaven, on earth, and under the earth. There follows the voice of the Church saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"Defecit cor meumf et caro mea: Deus cordis mei, et pars mea Deus in oeternum. Post Deum cordis sui, id est, Christum Dominum cujus para facta est, tam corde quam corpore toto desiderat. Nam defectio quam se dicit habere, non pro diminutione, sed pro desiderio accipienda est.\n\nQuia ecce qui elongant se a te, peribunt: perdidisti omnes qui fornicantur abs te. Omnes qui fornicantur, sine Deo peccant. Qui autem peccat, longe est a Deo: ideoque perditioni est proximus.\n\nMihi autem adhoerere Deo bonum est. Cujus sanguine sum redemptus. Ponere in Domino Deo spem meam. Quia vanum est in saeculi confidere bonis.\n\nUt annuntiem omnes proedicationes tuas in portis filioe Sion. Per contemplationem enim spei quam in Deum habet, sperat se induci in coelestis Jerusalem portis: ad capescendam futuram beatitudinem cum electis ejus. In quorum nos consortium non meritorum inspector, sed veniae largitor admittat Christus Dominus. Amen.","english":"My heart and my flesh have failed: God of my heart, and God my portion forever. After the God of his heart, that is, Christ the Lord, whose portion he has been made, he longs with heart and whole body alike. For the failing that he says he has must be taken not as diminution but as longing.\n\nFor behold, those who remove themselves far from you shall perish: you have destroyed all who commit fornication against you. All who commit fornication sin without God. But whoever sins is far from God, and therefore is near to perdition.\n\nBut for me, to cling to God is good. By whose blood I have been redeemed. To place my hope in the Lord God. Because it is vain to trust in the goods of this world.\n\nThat I may proclaim all your praises in the gates of the daughter of Zion. For through the contemplation of the hope that he has in God, he hopes to be led into the gates of the heavenly Jerusalem, to grasp the future blessedness with his elect. Into their fellowship may Christ the Lord admit us, not as an inspector of merits but as a bestower of pardon. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":524,"ref":"p524","source":"PSALMUS LXXIII.\n\nIntellectus Asaph. Ideo intellectus, in titulo praenotatur: quia duplex captivitas sequitur; carnalis videlicet, et spiritualis.\n\nUtquid, Deus, repulisti in finem: iratus est furor tuus super oves pascuoe tuoe. Immensum Dominicae pietatis donum est, qui sic repellit, ut revocet: irascitur, ut emendet.\n\nMemor esto congregationis tuoe quam possedisti ab initio. Ecclesiasticae utique congregationis quam patriarcharum, sive prophetarum, vel vocationibus, vel sacrificiis figurasti.\n\nRedemisti virgam hoereditatis tuoe. Virga haereditatis Dei, Christus est, sicut Jeremiae videnti vigilantem virgam dicitur: Bene vides, quia vigilo ego super populum meum (Jerem. i); et iterum: (??)Egredietur virga de radice Jesse, et flos de radice ejus ascendet, et ipsum gentes deprecabuntur (Isa. xi). Haec ergo virga liberata est a persequentibus(??) inimicis. Mons Sion in quo habitasti in eo. Sive in assumpto corpore, sive in Ecclesia. Utrumque enim ad montem pertinet sanctum.","english":"PSALM 73.\n\nThe understanding of Asaph. Therefore \"understanding\" is prefixed in the title: because a twofold captivity follows—namely, the carnal and the spiritual.\n\nWhy, O God, have you cast us off to the end: your wrath has raged against the sheep of your pasture. It is an immense gift of the Lord's loving-kindness, that he so casts off as to call back: he is angry, that he may correct.\n\nRemember your congregation which you have possessed from the beginning. Namely, the ecclesiastical congregation, which you prefigured by the callings or sacrifices of the patriarchs and prophets.\n\nYou have redeemed the rod of your inheritance. The rod of God's inheritance is Christ, as it is said to Jeremiah when he saw the watchful rod: You see well, because I watch over my people (Jer. 1); and again: There shall come forth a rod from the root of Jesse, and a flower shall rise from his root, and the Gentiles shall entreat him (Isa. 11). This rod, therefore, has been delivered from pursuing enemies. Mount Zion, in which you have dwelt in it. Whether in the body he assumed, or in the Church. For both belong to the holy mount.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":525,"ref":"p525","source":"Leva manus tuas in superbias eorum in finem. Qui Ecclesiam tuam impugnare conantur. Quanta malignatus est inimicus in sancto! Ut hos malis consiliis homines persecutores eorum efficeret.\n\nEt gloriati sunt qui oderunt te, etc. Instinctu enim diaboli gloriantur: cum in odium Dei, sanctos martyres poenis affligunt.\n\nIncenderunt igni sanctuarium tuum in terra: pol– luerunt tabernaculum nominis tui, etc. Facta sunt quidem haec secundum historiam: vel cum Nabuchodonosor eos adduxit in Babyloniam (iv Reg. xxv), vel cum Titus Vespasianusque, succensa civitate cum templo, multitudine gladio prostrata, reliquum vulgus captivum abduxit. Sed et modo cavendum est, ne quod tunc contigit Jerosolymae, Christianae nunc eveniat plebi: sicut superius isto versiculo quem praeterivimus quomodo dixit: Posuerunt signa sua, et signa non cognoverunt, sicut in exitu desuper: sic Babylonii in arrogantiam victoriae tumore sublati, in templo luo signa sua posuerunt, quomodo solent super portarum fornices de hostibus trophaea constitui. Quod Symmachus planius interpretatus est, dicens: Posuerunt signa sua manifeste in edito, in introitu portarum. Ergo habeat unusquisque nostrum, in corde suo, vexillum crucis: non adversarii signum, ne ejus securi succidatur a gratia, sed falce evangelica purgetur ad gloriam. Non succendatur in concupiscentiis, sed accendatur a spiritualibus sacramentis.","english":"Lift up your hands against their pride unto the end—those who attempt to assail your Church. How greatly has the enemy done wickedly in the holy place! So that by evil counsels he might make these men persecutors of them.\n\nAnd those who hated you have boasted, etc. For by the instigation of the devil they boast, when out of hatred for God they afflict the holy martyrs with punishments.\n\nThey have burned your sanctuary with fire upon the earth; they have defiled the tabernacle of your name, etc. These things were indeed done according to history: either when Nebuchadnezzar led them away into Babylonia (2 Kings 25), or when Titus and Vespasian, having set the city and the temple on fire and laid low the multitude with the sword, led away the rest of the common people captive. But even now we must beware lest what then happened to Jerusalem should now happen to the Christian people: just as above, in that verse which we passed over, it said how: They set up their signs, and they did not know the signs, as in the going forth from above: so the Babylonians, lifted up by the swelling of arrogance over victory, set up their signs in your temple, as trophies over enemies are customarily set up above the arches of gates. Symmachus translated this more plainly, saying: They set up their signs openly in a high place, at the entrance of the gates. Therefore let each one of us have in his heart the banner of the cross—not the sign of the adversary—lest he be cut down by his axe from grace, but be cleansed by the gospel sickle for glory. Let him not be set on fire in lusts, but be kindled by spiritual sacraments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"Non polluatur vitiis, sed virtutibus repleatur. Nec existimet Deum aliquid non posse cognoscere, sed confiteatur nihil oculis ejus abscondi. Postremo non praebeat consensum in improperiis diaboli, sed glorificet nomen Dei sui.\n\nUt quid avertis manum tuam, et dexteram tuam de medio sinu tuo in finem? Sinus est sanctuarium ejus, sicut per alium ait prophetam. Sicut enim pastor gregem suum fovet, et fetus in sinu portat: sic Dominus plebem suam vegetat (Isa. xl). Tunc ergo ab hoc sinu, vel inspectionem, vel potentiam suam avertit, cum peccaverimus in eum.\n\nDeus autem rex noster ante soecula. Sicut per Salomonem ex sapientia, quae est Christus, dicit: Condidit me in initio viarum suarum, ante saecula fundavit me (Eccl. xxiv). Operatus est salutem in medio terroe. Sive in Judaea quae medium terrae dicitur, sive in utero virginali.\n\nTu confirmasti in virtute tua mare. Saeculum, vel quae in eo sunt. Tu confregisti capita draconis in aquis. Potentiam daemoniorum in baptismo subjecisti. Tu confregisti capita draconis in aquis: id est, diaboli. Et dedisti eum escam populis AEthiopum. Ut versa vice ab his devoraretur, comminueretur, per signum crucis, quos prius devoraverat in persuasionibus vanis.","english":"Let him not be defiled by vices, but filled with virtues. Nor let him think that God cannot know anything, but let him confess that nothing is hidden from His eyes. Finally, let him not give consent to the devil's reproaches, but glorify the name of his God.\n\nWhy do you turn away your hand, and your right hand from the midst of your bosom unto the end? The bosom is His sanctuary, as He says through another prophet. For just as a shepherd cherishes his flock and carries the young in his bosom, so the Lord nourishes His people (Isa. 40). Therefore He turns away from this bosom either His regard or His power when we have sinned against Him.\n\nBut God is our king before the ages. As through Solomon, from Wisdom, which is Christ, He says: He established me in the beginning of His ways, before the ages He founded me (Eccl. 24). He wrought salvation in the midst of the earth—whether in Judaea, which is called the midst of the earth, or in the virginal womb.\n\nYou have strengthened the sea by Your power—the world, or the things that are in it. You have crushed the heads of the dragon in the waters. You have subjected the power of the demons in baptism. You have crushed the heads of the dragon in the waters, that is, of the devil. And You have given him as food to the peoples of the Ethiopians—so that, by a reversal, those whom he had first devoured in vain persuasions might be devoured and crushed by them through the sign of the cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":527,"ref":"p527","source":"Tu dirupisti fontes, etc. Apostolos, vel reliquos praedicatores.\n\nTuus est dies, et tua est nox. Claritas Evangelii, vel obscuritas Legis: quia te utraque pronuntiant. Tu fecisti solem. Hominem illum per quem sedentes in tenebris lucem viderunt magnam. Et lunam. Ecclesiam, quae in obscuritatibus saeculi lucet.\n\nTu fecisti omnes terminos terroe. Jussu enim tuo cuncta creata sunt. AEstatem, et ver tu plasmasti ea. Quamquam et tempora anni, et omnia elementa mundi Deus fecerit, tamen secundum allegoriam, ver dicimus, cum justi in hoc saeculo bonis operibus florent: AEstatem, cum fructum laboris sui percipiunt.\n\nMemor esto hujus, inimicus improperavit Domino, et populus insipiens incitavit nomen tuum. Stant tui martyres in agone,. improperat diabolus, exacerbat gentilis populus. Tu, Domine, memor esto eorum qui ob amorem nominis tui talia patiuntur.","english":"You have broken through the fountains, etc. The apostles, or the other preachers.\n\nYours is the day, and yours is the night. The brightness of the Gospel, or the obscurity of the Law: because both proclaim you. You have made the sun. That man through whom those sitting in darkness saw a great light. And the moon. The Church, which shines in the darknesses of the world.\n\nYou have made all the boundaries of the earth. For by your command all things were created. Summer and spring you formed them. Although God made both the seasons of the year and all the elements of the world, nevertheless according to the allegory, we call it spring when the righteous flourish in this world with good works: summer, when they receive the fruit of their labor.\n\nRemember this, the enemy has reproached the Lord, and a foolish people has provoked your name. Your martyrs stand in the contest, the devil reproaches, the gentile people exasperates. You, Lord, remember those who for the love of your name suffer such things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"Ne tradas bestiis animas confitentes tibi. O diabole, o ministri diaboli, qui non vultis corpora devorare, sed animas. Tunc enim anima devoratur ore bestiae, cum conniventiam praebet diabolicae voluntati. Animas pauperum tuorum ne obliviscaris in finem. Et si ad horam subduntur tribulationibus, non pereant; sed probati manifesti fiant.\n\nRespice in testamentum tuum, quia repleti sunt, qui obscurati sunt terroe dumis iniquitatum. Dumi interpretantur spinoe. Hi ergo qui obscuraverunt persecutionibus suis terram tuam, repleti sunt sentibus iniquitatis. Tu vero, Domine, qui per Testamentum tuum, sive vetus, sive novum, quia utrumque a te processit, et quasi unum habetur, promisisti protegere tuos, succisis nunc spinis, erue nos.\n\nNe avertatur humilis factus confusus. Non obliviscatur a te, qui in tribulationibus multis atteritur. Pauper et inops laudabunt nomen tuum. Cum promissa tua perceperint.","english":"Do not hand over to beasts the souls that confess you. O devil, O ministers of the devil, who do not wish to devour bodies but souls. For then is the soul devoured by the mouth of the beast, when it gives assent to the diabolical will. Do not forget your poor unto the end. And if for a time they are subjected to tribulations, let them not perish; but being tested, let them be made manifest.\n\nLook upon your testament, because they are filled up, those who have been darkened by the thorns of iniquities. Thorns are interpreted as briars. Those therefore who have darkened your earth by their persecutions are filled with the briars of iniquity. But you, O Lord, who through your Testament, whether old or new, since both proceeded from you and are held as it were one, have promised to protect your people, now that the thorns are cut down, deliver us.\n\nLet not the humble man, made confused, be turned away. Let him not forget you, who is worn down in many tribulations. The poor and the needy shall praise your name. When they have received your promises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"Exsurge, Deus, judica causam tuam. Pro his improperiis quae vel tu sustinuisti pro nobis, vel nunc Ecclesia sustinet. Memor esto improperiorum tuorum: eorum quoe ab insipiente sunt tota die. Ut in judicio confundantur.\n\nNe obliviscaris vocet inimicorum tuorum. Qui te utique in praesentibus pressuris invocant, consolentur a te. Superbia eorum, qui te oderunt, ascendit semper. Nisi enim eorum superbia ascendat: hi non humiliantur. Sic enim et Dominus in Apocalypsi dicit: Impius impie agat, et iniquus amplius faciat iniquitatem (Apoc. xxii). Ecce ego venio cito, et merces mea mecum. Nos quoque supplices deprecamur, Domine, ut ereptos nos ab spinis iniquitatum, a superbiae ruinosae cothurno, post mundi contemptum attollere digneris in coelum.\n\nPSALMUS LXXIV.\n\nIn finem, ne corrumpas, psalmus Cantici Asaph. interpretatur synagoga. In Hebraeo, non habet in finem, sed habetur, Victoria. Et LXX interpretes, non valde erraverunt: siquidem victoria perfecta est. Bene dixit, In finem ne corrumpas. Hoc verbum multis modis interpretatur. Dicit et David ad aliquem de amicis suis: Ne corrumpas eum: hoc est. Saul. Videte quid dicat. Et in alto loco legimus, quoniam benedixit David Dominum: quia custoditae sunt manus ejus, id est, ne interficiat Saul. Et nos ergo, quando non interficimus aliquem: custodiuntur manus nostrae.","english":"Arise, O God, judge your cause. For those reproaches which either you endured for us, or the Church now endures. Remember your reproaches: those which are from the foolish one all day long. That they may be confounded in judgment.\n\nDo not forget the voice of your enemies. Those who surely call upon you in present pressures, let them be consoled by you. The pride of those who hate you ascends always. For unless their pride ascends, these are not humbled. For so also the Lord says in the Apocalypse: Let the impious one act impiously, and let the unjust one do iniquity all the more (Apoc. 22). Behold, I come quickly, and my reward is with me. We also, suppliant, beseech you, O Lord, that having snatched us from the thorns of iniquities, from the buskin of ruinous pride, after contempt of the world you may deign to raise us to heaven.\n\nPSALM 74.\n\nUnto the end, corrupt not, a psalm of the Canticle of Asaph. Asaph is interpreted synagogue. In the Hebrew it does not have \"unto the end,\" but it has \"Victory.\" And the Seventy translators did not greatly err, since victory is perfect. Well did he say, Unto the end, corrupt not. This word is interpreted in many ways. David also says to a certain one of his friends: Corrupt him not: that is, Saul. See what he says. And in another place we read that David blessed the Lord, because his hands were kept, that is, that he not kill Saul. And we therefore, when we do not kill anyone, our hands are kept.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"Alii dicunt quoniam iste psalmus a David compositus est, et ab Asaph cantatus est. Alii autem, quoniam ipse Asaph, et composuit, et cantavit. Ergo secundum LXX hoc dicit: O Domine, qui me custodisti: ut non mitterem manum meam super Christum tuum Saul, usque ad finem custodi me.\n\nConfitebimur tibi, Deus. Hic, confitebimur, non poenitentiam significat, sed gloriam. Et invocabimus nomen tuum. Nomen Dei, Pater est: antea enim ignorabatur. Dicit enim Dominus: Pater, revelavi nomen tuum hominibus (Joan. xxvii). Omnis enim Filius nomen est Patris.\n\nNarrabimus mirabilia tua. Hoc dicit Ecclesia: hoc dicit multitudo credentium. Narrabimus mirabilia tua. Iste versus cum prioribus jungitur: iste autem qui sequitur, ex persona Domini dicitur. Sic enim interpretati sunt Veteres.\n\nCum accepero tempus, ego justitias judicabo. Nunc enim non est judex, sed erit. Si enim esset nunc judex, peccatores non erigerentur, et in saeculo non obtinerent divitias. Hoc vos scandalizat: quoniam justi fugiunt, et peccatores persequuntur? Hoc vos scandalizat: quoniam iniquitas regnat in mundo? Audite Dominam dicentem: Cum accepero tempus, ego justitias judicabo. Tempus enim judicii reservatum est. In praesenti non est judicium, sed certamen. Non enim judicat Pater quemquam; sed omne judicium dedit Filio.","english":"Others say that this psalm was composed by David and sung by Asaph. Others, however, say that Asaph himself both composed and sang it. Therefore, according to the Septuagint, he says this: O Lord, you who kept me, so that I would not lay my hand upon your Christ Saul, keep me to the end.\n\nWe will confess to you, O God. Here, \"we will confess\" does not signify repentance, but glory. And we will invoke your name. The name of God is \"Father,\" for previously it was unknown. For the Lord says: Father, I have revealed your name to men (John 17). For every Son is the name of the Father.\n\nWe will tell of your wondrous works. This the Church says; this the multitude of believers says. We will tell of your wondrous works. This verse is joined with the preceding ones; but the one that follows is spoken in the person of the Lord. For thus the ancients interpreted it.\n\nWhen I receive the time, I will judge justices. For now he is not judge, but will be. For if he were judge now, sinners would not be raised up, and would not obtain riches in the world. Does this scandalize you: that the just flee, and sinners persecute? Does this scandalize you: that iniquity reigns in the world? Hear the Lord saying: When I receive the time, I will judge justices. For the time of judgment has been reserved. In the present there is not judgment, but contest. For the Father judges no one, but has given all judgment to the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"Audiens autem hoc, ne scandalizeris, et dicas: quia minor est iste, qui accipit ab eo qui dat; sed vide quid dicat in Evangelio: Neque enim judicat Pater quemquam; sed omne judicium dedit Filio: quoniam Filius hominis est (Joan. iii). Reddit causam quare accepit judicium: quoniam Filius hominis est. Audis Filium hominis, et dubitas quare accepit?\n\nPSALMUS LXXV.\n\nIn finem, in carminibus, psalmus Asaph, Canticum ad Assyrios.\n\nNotus in Judoea Deus: in Israel magnum nomen ejus. Antequam illuminaret crux mundum, et antequam videretur Dominus in terra, notus erat in Judaea Deus, in Israel autem magnum nomen ejus. Quando autem venit Salvator, in omnem terram exiit sonus ejus, et in fines orbis terrae verba ejus (Psal. xviii).\n\nEt factus est in pace locus ejus. Quod Hebraice dicitur in salem ( ). Videtur ergo secundum litteram dicere Jerusalem, quae ante vocabatur Salem, et postea Jebus, et deinde dicta est, Jerusalem, in qua fuit rex Melchisedech. Legimus: Tu es sacerdos in aeternum, secundum ordinem Melchisedech (Ps. cix). Non dixit secundum ordiuem Aaron, sed Melchisedech. Quid voluit dicere, Tu es sacerdos in aeternum, secun um ordinem Melchisedech? Manifestum est quod in illo loco de Christo dicitur. Sed quid ait, secundum ordinem Melchisedech? Aaron victimas obtulit, Aaron hostiarum sanguinem fudit. Melchisedech nihil horum fecit, sed tantummodo panem et vinum obtulit (Gen.","english":"Hearing this, then, do not be scandalized and say: \"The one who receives is lesser than the one who gives.\" But see what he says in the Gospel: \"For neither does the Father judge anyone, but he has given all judgment to the Son, because he is the Son of Man\" (John 3). He gives the reason why he received judgment: because he is the Son of Man. You hear \"Son of Man,\" and do you doubt why he received it?\n\nPSALM 75\n\nUnto the end, in songs, a psalm of Asaph, a canticle against the Assyrians.\n\nGod is known in Judaea; in Israel his name is great. Before the cross enlightened the world, and before the Lord was seen on earth, God was known in Judaea, and in Israel his name was great. But when the Savior came, their sound went forth into all the earth, and their words to the ends of the world (Psalm 18).\n\nAnd his place was made in peace. In Hebrew this is said as \"in Salem.\" According to the letter, then, he seems to speak of Jerusalem, which was formerly called Salem, and afterward Jebus, and then was called Jerusalem, in which Melchizedek was king. We read: \"You are a priest forever, according to the order of Melchizedek\" (Psalm 109). He did not say \"according to the order of Aaron,\" but \"of Melchizedek.\" What did he mean to say: \"You are a priest forever, according to the order of Melchizedek\"? It is clear that in that place it is said of Christ. But what does he say, \"according to the order of Melchizedek\"? Aaron offered victims, Aaron poured out the blood of sacrifices. Melchizedek did none of these things, but only offered bread and wine (Genesis).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"xiv). Hoc ergo fecit Melchisedech, et propterea dicitur, secundum ordinem Melchisedech. In Hebraico habet: Et factum est in Salem umbraculum ejus. Videte quid dicat secundum tropologiam: non est umbraculum Domini, nisi ubi pax est. Ubi zelus atque discordia: ibi non est protector Deus. Dicamus et secundum Sep(??)uaginta. Locus Dei non est, nisi in anima quae pacem habet. Quae ergo anima non habet pacem, sciat se non esse locum Dei. Pacem meam do vobis: pacem meam reliquo vobis (Joan. xiv). Haec est Salvatoris Haereditas. Et habitatio ejus in Sion. Secundum litteram possumus dicere Jerusalem, et Sion: quoniam ibi fuit templum. Secundum tropologiam vero, et anagogen diei mus: quia in Sion habitatio Dei sit. Sion interpretatur, specula. In quacumque ergo anima notitia Scripturarum est atque doctrina, ibi inhabitat Deus.\n\nIbi confregit fortitudines arcuum. Ubi, in Jerusalem et Sion. Jerusalem interpretatur, pax; Sion, specula. Videamus ergo quae sit pax, et quid sit specula. Dupliciter interpretemur: Aut humana anima in qua sit pax Dei, et contemplatio: aut certe Ecclesia, aut certe Scriptura sancta. Ibi enim pax est, et ibi habitatio, et specula Dei. Ibi confregit fortitudines arcuum. Illas sagittas ardentes quas mittebat diabolus. Sculum, gladium, et bellum. Bellum illud de quo dicitur in alio loco: Dissipa gentes quae bella volunt (Psal. lxvii). Et quid sequitur?","english":"14). This, then, is what Melchizedek did, and for this reason it is said, according to the order of Melchizedek. In the Hebrew it has: And his tabernacle was made in Salem. See what he says according to tropology: there is no tabernacle of the Lord except where peace is. Where there is zeal and discord, there God is not the protector. Let us also speak according to the Septuagint. There is no place of God except in a soul that has peace. Therefore, whatever soul does not have peace, let it know that it is not a place of God. My peace I give to you: my peace I leave to you (John 14). This is the Savior's inheritance. And his dwelling place is in Zion. According to the letter we can say Jerusalem and Zion, since the temple was there. According to tropology, however, and anagogy, we say: because the dwelling place of God is in Zion. Zion is interpreted as watchtower. Therefore, in whatever soul there is knowledge of the Scriptures and doctrine, there God dwells.\n\nThere he broke the strength of bows. Where? In Jerusalem and Zion. Jerusalem is interpreted as peace; Zion, as watchtower. Let us see, then, what peace is, and what the watchtower is. Let us interpret it in two ways: either the human soul in which the peace of God and contemplation are, or certainly the Church, or certainly the holy Scripture. For there peace is, and there is the dwelling place and watchtower of God. There he broke the strength of bows—those burning arrows that the devil was sending. Shield, sword, and war—that war of which it is said in another place: Scatter the nations that desire wars (Psalm 67). And what follows?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"Sela, quod interpretantur Septuaginta, diapsalma, et Hebraice dicitur, semper. Videte ergo quia semper confringit Dominus sentum, et gladium, et bellum.\n\nIlluminans tu mirabiliter a montibus oeternis. Dupliciter interpretamur montes. In veteri Testamento, prophetas; in novo Testamento, apostolos. De istis montibus dicit: Levavi oculos meos in montes: unde veniet auxilium meum (Psal. cxx). In istis montibus, et civitas Dei posita est. Non potest civitas abscondi super montem posita. Nos omnes sedebamus in tenebris, et in umbra mortis: et illuxit nobis Dominus de montibus aeternis (Matth. v): hoc est, de prophetis, et apostolis. Conturbati sunt omnes insipientes corde. Hunc versum de infidelibus possumus dicere.\n\nDormierunt somnum suum, et nihil invenerunt, etc. Vere haec vita somnus est, et divitiae. Quando enim videmur eas tenere, statim amittimus. Sicut illud quod scriptum est in propheta: Sicut eum aliqu(??)s dormit sitiens, si invenerit aquam, bibit: postea cum vigilaverit, ipsa sitis manet (Isai. xxix): ita sunt et divitiae in hoc mundo: dum teneamus, amittimus.","english":"Sela, which the Seventy interpret as diapsalma, is called in Hebrew \"always.\" See, then, that the Lord always breaks the belt, the sword, and the war.\n\nIlluminating you wondrously from the eternal mountains. We interpret the mountains in two ways: in the Old Testament, the prophets; in the New Testament, the apostles. Of these mountains it says: I lifted up my eyes to the mountains, whence my help will come (Ps. 120). Upon these mountains the city of God is also placed. A city set upon a mountain cannot be hidden. We all sat in darkness and in the shadow of death, and the Lord shone upon us from the eternal mountains (Matt. 5), that is, from the prophets and the apostles. All the foolish in heart are troubled. We can say this verse of the unbelievers.\n\nThey slept their sleep, and found nothing, etc. Truly this life is a sleep, and so are riches. For when we seem to hold them, we immediately lose them. As that which is written in the prophet: As when someone sleeps thirsty and, if he finds water, drinks, afterward when he has awakened the thirst itself remains (Isa. 29), so also are riches in this world: while we hold them, we lose them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"Dormitaverunt qui ascenderunt equos. Secundum tropologiam dicamus. Denique Pharao ascendit equos, et dormitavit, et periit. AEgyptii habebant equos, sed perierunt. Inde et praeceptum est in Lege: non Hebraeus habeat equos. Denique Salomon non habebat equum de Jerusalem, aut de Judaea: sed emebat sibi de AEgypto (Deut. xvii: III Reg. x). Semper equi in AEgypto venduntur. Hi in curribus, et hi in equis: nos autem in nomine Domini Dei nostri invocabimus (Psal. xix). Illi ergo qui ascenderunt equos, dormilaterum ac perierunt. Habet et Dominus noster equos: habet et montes lucidos. Econtrario, et diabolus habet montes tenebrosos. Sicut ergo sunt montes lucidi et montes tenebrosi: ita sunt et equi boni, et equi mali. Diximus de equis malis, dicamus et de equis bonis. Ilio tempore quando ad Etiseum venerunt, ut cum comprehenderent: exiit puer et vidit exercitum in circuitu Assyriorum, et dixit EllseuS: Noli timere, quoniam plures nobiscum sunt, quam cum illis (IV Reg. vi). Et ibi scriptum est: Domine, aperi oculos pueri tui, ut videat. Et, apertis oculis, vidit puer currus et equos. Hi erant auxiliatores. Videte ergo quid dicat, currus et equos. Nemo hominum erat super ipsos, sed erant soli currus et equi: Hoc est, quod vult dicere. Multitudo angelorum, ipsi et currus erant, ipsi et equi: ascensor autem erat Dominos. Propterea dicit in Cantico Habacuc: Et equitatio tua salus (Habac.","english":"They slept who mounted horses. Let us speak according to the tropological sense. Finally, Pharaoh mounted horses, and he slept, and he perished. The Egyptians had horses, but they perished. Hence it was also commanded in the Law: let not a Hebrew have horses. Finally, Solomon did not have a horse from Jerusalem or from Judea, but he bought them for himself from Egypt. Horses are always sold in Egypt. Some in chariots, and some in horses: but we will call upon the name of the Lord our God. Those, therefore, who mounted horses, slept and perished. Our Lord also has horses; he also has shining mountains. On the contrary, the devil also has dark mountains. Just as, therefore, there are shining mountains and dark mountains, so there are also good horses and bad horses. We have spoken of bad horses; let us speak also of good horses. At that time when they came to Elisha to seize him, the servant went out and saw the army around the Assyrians, and he said to Elisha: Do not fear, for those with us are more than those with them. And there it is written: Lord, open the eyes of your servant, that he may see. And, with his eyes opened, the servant saw chariots and horses. These were helpers. See, therefore, what it says: chariots and horses. There was no man upon them, but they were chariots and horses only—this is what it means to say. The multitude of angels, they themselves were both chariots and horses; but the rider was the Lord. Therefore it says in the Canticle of Habakkuk: And your riding is salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"iii). Hoc ad Deum dicitur. O si nos essemus equi Dei, et super nos dignaretur Deus ascendere! Illi ergo contrarii equi dormitaverunt, et ascensores eorum.\n\nEx tunc ira tua. Ex quo tempore ira Dei? Quando populus clamabat ad Aaron in eremo, dicens: Fac nobis deos quos sequamur (Exod. xxxii). Hic enim Moyses, qui eduxit nos de terra AEgypti, nescimus, quid ei acciderit. Eduxisti eos de terra AEgypti, et continuo te negaverunt.\n\nDe coelo auditum fecisti judicium. Locutus es de coelo, audivit omnis populus, et contremuit: et tamen in te non crediderunt. Terra tremuit, et quievit, Israel autem nec timuit, nec quievit.\n\nQuoniam cogitatio hominis confitebitur tibi. Hoc est, quod dicitur in alio loco: Ab occultis meis munda me, et obalienis parce servo tuo (Psal. xviii). Alienis a te, quos submiltit diabolus. Et quid sequitur? Si mei non fuerint dominati: tunc immaculatus ero. Si me non vicerint malae cogitationes, tunc ero mundus hi consuetu tuo. Et quid statim sequitur? Et emundabor a delicto maximo. Vide quid dica(??). Si me cogitatio non vicerit, et ad opus non perduxerit: a magno peccato liberatus sum. Quoniam cogitatio hominis confitebitur tibi. Nullus est enim mundus in conspectu Dei, nec si unius quidem drei fuerit vita ejus. Astra non sunt munda In conspectu Dei, et adversus angelos suos pertersum quid excogitavit. (Job. xv et xxv). Hoc totum quare?","english":"iii). This is said to God. O if only we were God's horses, and God would deign to mount upon us! Those contrary horses, then, slumbered, and their riders.\n\nFrom that time your wrath. From what time is God's wrath? When the people cried out to Aaron in the wilderness, saying: Make us gods whom we may follow (Exod. 32). For this Moses, who led us out of the land of Egypt, we do not know what has happened to him. You led them out of the land of Egypt, and at once they denied you.\n\nYou made a judgment heard from heaven. You spoke from heaven, all the people heard, and trembled: and yet they did not believe in you. The earth trembled, and was still, but Israel neither feared nor was still.\n\nFor the thought of man shall confess to you. This is what is said in another place: Cleanse me from my hidden faults, and spare your servant from those belonging to others (Ps. 18). Belonging to others, away from you, whom the devil sends in. And what follows? If they have not had dominion over me: then I shall be spotless. If evil thoughts have not conquered me, then I shall be clean in your sight. And what follows at once? And I shall be cleansed from the greatest transgression. See what he says. If a thought has not conquered me, and has not brought me to the deed: I have been freed from a great sin. For the thought of man shall confess to you. For no one is clean in the sight of God, not even if his life be but one day. The stars are not clean in the sight of God, and against his angels he has devised something perverse (Job 15 and 25). Why all this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"Quoniam si astra non sunt munda, si in angelis perversum invenitur: quanto mugis in cogitatione hominum! Ubi sunt ill qui dicunt, recede a me, quia mundus sum? Quotide quid patimur: quid sit in Cogitationibus nostris, novimus, et erubescimus dicere. Multi sunt qui opera mala non fecerunt, alii sunt qui nec locuti sunt: ceterum qui in cogitatione non peccaverit, nullus hominum repentur. Propterea nunc dicit, Quoniam cogitatio hominis confitebitur tibi.\n\nTerribili. Cui? Deo. Et ei qui aufert spiritum principum. Quando videmus aliquos potentes, verbi causa, imperatores, praefectos, et in saeculo isto nimium potentes, dicamus et nos ad Deum: Qui aufert spiritum principum. Spiritum possumus et de anima dicere: possumus et de superbia dicere. Intelligamus et de superbia dicere. Intelligamus, et aliter: qui aufert spiritum principum. Principes hic intelligimus sanctos. Ac si dicat: Princeps fuit Salomon, princeps fuerunt exteri sancti, princeps fuit etiam et Apostolus Judas, et quoniam peccaverunt, Deus tulit ab eis Spiritum sanctum. Nemo ergo dicat: Ego episcopus sum, aut diaconus, aut monachus; ego princeps sum in isto saeculo; potens est Deus tollere spiritum principum. Denique ut sciatis, quia tollit Deus spiritum: recessit spiritus Dei a Saul bonus, et suffocabat eum spiritus malignus. Sequitur: Et suffocabat eum spiritus Dei malus (I Reg. xvi). Ergo malum habet spiritum Deus?","english":"For if the stars are not clean, if perversity is found even among the angels, how much more in the thoughts of men! Where are those who say, \"Depart from me, for I am clean\"? Every day we suffer something; what goes on in our thoughts, we know, and we blush to speak of it. Many are those who have not done evil deeds, and others who have not even spoken evil; but apart from them, no man is found who has not sinned in thought. Therefore he now says, \"For the thought of man shall confess to you.\"\n\nTo the terrible one. To whom? To God. And to him who takes away the spirit of princes. When we see certain powerful men—for example, emperors, prefects, and those exceedingly powerful in this world—let us too say to God: \"Who takes away the spirit of princes.\" We can understand \"spirit\" as referring to the soul, and we can also understand it as referring to pride. Let us understand it as referring to pride, and also in another way: \"who takes away the spirit of princes.\" By \"princes\" here we understand the saints. As if he were saying: Solomon was a prince, the saints of foreign nations were princes, the Apostle Judas was also a prince, and because they sinned, God took the Holy Spirit from them. Let no one therefore say: I am a bishop, or a deacon, or a monk; I am a prince in this world; God is able to take away the spirit of princes. Finally, so that you may know that God takes away the spirit: the good Spirit of God departed from Saul, and an evil spirit suffocated him. It follows: \"And the evil Spirit of God suffocated him\" (1 Kings 16). So does God have an evil spirit?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"Nequaquam: sed ideo recesserat spiritus Dei, ut postea suffocaret eum spiritus malus: propterea spiritus Dei dicitur malus. Denique sanctus David, sciens quia spiritus tolleret principum: rogat Deum, et dicit: Spiritum sanctum tuum ne auferas a me (Psal. l). Terribili apud reges terroe. Et secundum litteram intelligitur. Caeterum praestet Deus nobis, ut reges terrae simus. Reges terroe, ut imperemus carni nostrae. Unde dicit et Apostolus: Non regnet peccatum in mortali vestro corpore (Rom. vi). Et in alio loco scriptum est: Cur regis in manu Dei (Prov. xxi). Juliani persecutoris cor in manu Dei fuit. Saul cor in manu Dei fuit. Manasse cor in manu Dei fuit, et omnium impiorum regum Juda in manu Domini fuerunt. Videtis quoniam secundum litteram stare non potest. Reges ergo sancti sunt, et istorum cor in manu Domini est. Et nos ergo petamus Deum, ut reges simus, ut imperemus carni nostras, ut subjecta sit nobis. Unde dicit et Apostolus: Ideo castigo corpus meum, et in servitutem redigo, ne forte aliis praedicans, ipse reprobus efficiar (I Cor. ix). Imperet anima nostra, serviat corpus, et statim veniet Christus, et habitabit in nobis. Denique quid dicit ipse in Evangelio? Veniam, inquit, et stabo ante ostium, et pulsabo: et si quis mihi aperuerit, intrabo, et coenabo cum co (Apoc. iii). Quotidie stat ante ostium pectoris nostri Christus, intrare desiderat.","english":"By no means; but the Spirit of God had withdrawn for this reason, that afterwards the evil spirit might choke him: therefore the Spirit of God is called evil. Finally, holy David, knowing that the spirit takes away princes, asks God and says: Take not your holy Spirit from me (Ps. 50). He is terrible among the kings of the earth. And this is understood according to the letter. Otherwise, may God grant us to be kings of the earth. Kings of the earth, that we may rule our flesh. Whence the Apostle also says: Let not sin reign in your mortal body (Rom. 6). And in another place it is written: Why do you rule in the hand of God (Prov. 21)? The heart of Julian the persecutor was in the hand of God. The heart of Saul was in the hand of God. The heart of Manasseh was in the hand of God, and the hearts of all the impious kings of Judah were in the hand of the Lord. You see that it cannot stand according to the letter. The holy kings, then, are those whose heart is in the hand of the Lord. And so let us also ask God that we may be kings, that we may rule our flesh, that it may be subject to us. Whence the Apostle also says: Therefore I chastise my body and bring it into servitude, lest perhaps, preaching to others, I myself become a castaway (1 Cor. 9). Let our soul rule, let the body serve, and at once Christ will come and dwell in us. Finally, what does he himself say in the Gospel? I will come, he says, and I will stand before the door and knock: and if anyone opens to me, I will enter and dine with him (Apoc. 3). Every day Christ stands before the door of our heart and desires to enter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"Aperiamus ei, ingredietur in nos, et hospes noster erit, et conviva, hoc est, et nobiscum comedet: cui est gloria in saecula saeculorum. Amen.\n\nPSALMUS LXXVI.\n\nIn finem, pro Idithun, Psalmus Asaph. In Hebraeo per Idithun: ut significet non pro eo, sed per cum psalmum fuisse cantatum. Quod autem sequitur Asaph psalmus, in veteribus exemplaribus non habetur.\n\nVoce mea ad Dominum clamavi: voce mea ad Deum, et intendit mihi. In die tribulationis meae Deum Exquisivi. Videte quomodo in tribulatione est, et Dominum et Deum deprecatur, et tamen unus Deus est. Voce mea ad Dominum clamavi. Clamare eo tempore necessarium est: quando longe est ille qui clamat. Ergo iste quod dicit: hoc est, quoniam propter peccata mea longe sum a te; propterea clamo ut me exaudias. Voce ad Dominum, et intendit mihi. Ipsum est quod dicit et in alio loco: Ad Dominum cum tribularer clamavi, et exaudivit mc (Psat. cxix).","english":"Let us open to him, and he will enter into us, and he will be our guest and our table-companion, that is, he will also eat with us; to whom be glory for ever and ever. Amen.\n\nPSALM LXXVI.\n\nUnto the end, for Idithun, a Psalm of Asaph. In the Hebrew it is \"for Idithun,\" meaning that the psalm was sung not on his behalf but through him. But what follows, \"a Psalm of Asaph,\" is not found in the old copies.\n\nWith my voice I cried to the Lord: with my voice to God, and he gave heed to me. In the day of my tribulation I sought God. See how, being in tribulation, he entreats both the Lord and God, and yet there is one God. With my voice I cried to the Lord. To cry out is necessary at that time when he who cries is far off. Therefore this man says this, that is, because on account of my sins I am far from you; for this reason I cry out that you may hear me. With my voice to the Lord, and he gave heed to me. This is the same as what he says also in another place: When I was in trouble I cried to the Lord, and he heard me (Psalm cxix).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"In die tribulationis meae, Deum exquisivi. Difficilem rem dicit: Nos quando tribulamur, in terram dejicimur: nihil aliud nisi de tribulatione cogitamus. Iste vero in tribulatione commovetur: ut Deum deprecetur. Ac si aperte dicat, Filium perdidi: incensa est domus mea, ad mendicitatem veni: non quaero illud quod perdidi, sed Dominum quaero. Si enim istum invenero, in isto invenio omnia. Quaerite primum regnum Dei, et haec omnia apponentur vobis (Matth. vi). Manibus meis nocte contra eum: et non sum deceptus. In Hebraeo aliter habet: Manus mea necte extenditur, et non quiescit. Manibus meis nocte contra eum. Subauditur, clamavi. Videte ergo quod et opera nostra, nobis tacentibus, clamant ad Dominum: propterea dicitur: Facium est verbum Domini in manu Aggei prophetae (Aggei i). Non ei fit in ore, hoc est, in sermone, sed in manu, hoc est in opere. Manibus meis nocte: hoc est, clamavi, manibus clamavi. Propterea dicitur et ad Moysea: Quid clamas ad me? Et certe non est scriptum ibi quia clamaret Moyses ad Deum, sed quoniam cor ipsius clamabat: Abba, Pater (Exod. xiv). Inde est quod dicitur in Jeremia: Non siluit pupilla oculi mei (Thren. ii).","english":"In the day of my tribulation, I sought God. He says a difficult thing: when we are in tribulation, we are cast down to the earth; we think of nothing but our tribulation. But this man is stirred in tribulation to entreat God. As if he plainly said, I have lost my son; my house has been burned; I have come to beggary: I do not seek what I lost, but I seek the Lord. For if I find him, in him I find all things. Seek first the kingdom of God, and all these things shall be added to you (Matt. 6). My hands by night before him: and I was not deceived. The Hebrew has it otherwise: My hand is stretched out by night, and does not rest. My hands by night before him—the word \"I cried\" is understood. See, then, that our works also, while we are silent, cry out to the Lord; for this reason it is said: The word of the Lord was made in the hand of Haggai the prophet (Hag. 1). It is not made in his mouth, that is, in speech, but in his hand, that is, in deed. My hands by night—that is, I cried with my hands. For this reason it is also said to Moses: Why do you cry to me? And yet it is not written there that Moses cried to God, but that his heart cried: Abba, Father (Exod. 14). Hence what is said in Jeremiah: My eye's pupil has not been silent (Lam. 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"Videte ergo quod et pupilla oculi nostri non tacet, sed quotienseumque lacrymas pro ferimus, totiens clamamus ad Deum, Manibus meis nocte contra Deum: Id est, quod dicitur: In noctibus extollite manus vestras in sancta, et benedicite Dominum (Psal. cxxxiii). In nocte istius sacculi, et in tenebris cum alii ad vitia properarent, ego opera mea ad te solum levabam. Et non sum deceptus: Quoniam sic clamavi et opere clamavi. Non sum Deceptus. Dupliciter intelligitur. Aut consecutus sum quod volebam, aut certe non sum deceptus ab insidiis diaboli, qui me circumvenire cupiebat. In Hebraeo autem scriptum est: Manus mea in nocte extenditur, et non quiescit. Semper extenditur manus virtutibus, nonnunquam peccatis contrahitur.\n\nRenuit consolari anima mea. Quantum in peccatis meis est, spe me nulla poteram consolari. Memor fui Dei, et delectatus sum. Quantum in peccatis meis fuit: nullam invenire potui consolationem. Rursum cogitavi de Deo, et in misericordia ipsius delectatus sum. In Hebraico aliter habet: Memor fui Dei, et conturbatus sum. Consideravi mansuetudinem ipsius: consideravi pietatem, consideravi munditiam, et videns meipsum immundum, vehementer conturbabar. Exercitatus sum, et defecit spiritus meus. In Hebraeo melius habet: Loquebar in memetipso, et defecit spiritus meus: sive desperatione, sive desiderio Dei.","english":"See, therefore, that even the pupil of our eye is not silent, but as often as we pour forth tears, so often do we cry out to God: My hands are before God by night—that is, what is said: In the nights lift up your hands in the holy place, and bless the Lord (Ps. 133). In the night of this world, and in the darkness, when others were hastening to vices, I lifted up my works to you alone. And I have not been deceived: for so I cried out, and cried out in deed. I have not been deceived. This is understood in two ways: either I obtained what I wished, or certainly I was not deceived by the snares of the devil, who desired to circumvent me. But in the Hebrew it is written: My hand is stretched out in the night, and does not rest. The hand is always stretched out to virtues, sometimes drawn back to sins.\n\nMy soul refused to be comforted. As far as it was in my sins, I could be comforted by no hope. I remembered God, and was delighted. As far as it was in my sins, I could find no consolation. Again I thought upon God, and in his mercy I was delighted. In the Hebrew it reads otherwise: I remembered God, and was troubled. I considered his gentleness, I considered his loving-kindness, I considered his purity, and seeing myself impure, I was vehemently troubled. I was exercised, and my spirit failed. In the Hebrew it reads better: I spoke within myself, and my spirit failed—whether from despair, or from desire for God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"Anticipaverunt vigilias oculi mei. In Hebraeo aliter habet: Prohibebam suspectum oculorum meorum, constupebam, et non loquebar. Quod dicit hoc est: Considerans peccata mea, oculos ad coelum erigere non audebam: peccatori enim dicit Deus: ut quid tu enarras justitias meas (Psal. xlix)? Propterea stupebam, timebam, loqui non poteram. Hoc juxta Hebraeos. Anticipaverunt vigilias oculi mei: Antequam aliquis vigilaret: ego vigilabam. Legimus et in Daniele (Cap. x). Et ecce, inquit, ir, id est, vigil. Non dormitavit neque dormiet, qui custodit Israel. Ergo monachus qui non vigilat hunc versura non potest dicere.\n\nTurbatus sum, et non sum locutus. Hoc est, quod dicit Apostolus: Sol non occidat super iracundiam vestram (Ephes. iv). Turbatus sum, quasi homo: non sum locutus, quasi Christianus. Iracundia coepit in corde meo; sed iracundiam in verba non protuli.","english":"My eyes anticipated the watches. In the Hebrew it reads otherwise: I was restraining the suspect thing of my eyes, I was stunned, and I did not speak. What he says is this: Considering my sins, I did not dare to raise my eyes to heaven; for God says to the sinner: Why do you declare my righteous deeds? Therefore I was stunned, I was afraid, I could not speak. This according to the Hebrews. My eyes anticipated the watches: Before anyone was keeping watch, I was watching. We read also in Daniel: And behold, he says, ir, that is, watchful. He who keeps Israel has not slumbered nor will he sleep. Therefore a monk who does not keep watch cannot say this verse.\n\nI was troubled, and I did not speak. This is what the Apostle says: Let not the sun go down upon your anger. I was troubled, as a man; I did not speak, as a Christian. Anger began in my heart; but I did not bring forth anger into words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":542,"ref":"p542","source":"Cogilavi dies antiquos, et annos aeternos in mente Habui. Quantum pro peccatis meis est, desperabam: et renuerat consolari anima mea. Coepi cogitare ab initio mundi, quando hominem fecit Deus, usque ad annum meum; ab Adam usque ad tempus meum.\n\nMeditatus sum nocte cum corde meo, et scopebam spiritum meum: Non cogitabam de iracundia, non cogitabam de inimico meo; sed tota mea cogitatio de Deo erat. Nox quae solet esse, vel ad quietem, vel ad libidinem: mihi erat cogitatio de virtutibus. Meditatus sum nocte cum corde meo, et scopebam spiritum meum: hoc est, fodiebam quasi agrum, ut ibi mitterem semen doctrinarum Domini.\n\nNumquid in aeternum projiciet Deus? Haec erat tota cogitatio mea: Deus hominem fecit de terra, et promisit ei vitam aeternam: quomodo ergo de paradiso ejectus est? Et non adjiciet ei, ut placeat adhuc. Aut in finem misericordiam suam abscidet a generatione in generationem? Hoc est, utramque generationem projiciet, et prioris populi: et sequentis? Et si projecerat Judaeorum populum: Numquid et gentium projiciet?","english":"I considered the days of old, and I held the eternal years in my mind. As far as my sins were concerned, I was despairing, and my soul had refused to be comforted. I began to consider from the beginning of the world, when God made man, up to my own year; from Adam up to my own time.\n\nI meditated in the night with my heart, and I swept my spirit: I was not thinking about anger, I was not thinking about my enemy; but all my thought was about God. The night, which is accustomed to be for rest or for lust, was for me a thought about the virtues. I meditated in the night with my heart, and I swept my spirit: that is, I was digging, as it were, a field, so that I might sow there the seed of the Lord's teachings.\n\nWill God cast off forever? This was all my thought: God made man from the earth, and promised him eternal life: how then was he cast out of paradise? And will he not add to him, that he may please him still? Or will he cut off his mercy to the end from generation to generation? That is, will he cast off both generations, both of the former people and of the following? And if he has cast off the people of the Jews, will he also cast off the peoples of the Gentiles?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"Aut continebit in ira misericordias suas. Non potuit pulchrius dicere: quamvis se teneat, ut non misereatur: tamen vincit illum misericordia sua.\n\nEt dixi, nunc coepi. In Hebraeo aliter habet: Et dixi, imbecillitas mea: id est, hoc quod patior, non est de crudelitate Dei; sed de peccatis meis. Haee mutatio dexterae Excelsi: Ut Dominus misereatur, ut det gratiam suam universo mundo: ut non retineat in ira sua misericordias suas. Haec mutatio dexterae Excelsi: Nisi dextera ejus, hoc est, Filius ejus mutatus fuerit, et hominis corpus acceperit; nos miscricordiam accipere non possumus. Et dixi, nunc coepi, haec mutatio dexterae Excelsi. Qui cum in forma Dei esset constitutus, non rapinam arbitratus est esse se aequalem Deo, sed exinanivit semetipsum, formam servi accipiens (Philipp. ii).\n\nMemor fui operum Domini. Quae fecerat Moysi, quae fecerat sanctis. Quia memor ero ab initio mirabilium tuorum, et meditabor in omnibus operibus, etc. Tota mea cogitatio de virtutibus tuis est. Considero quomodo illis misertus es, et de me non despero.","english":"Or will he hold back his mercies in anger. He could not have put it more beautifully: although he holds himself back so as not to show mercy, nevertheless his mercy conquers him.\n\nAnd I said, now I have begun. In the Hebrew it reads differently: And I said, my weakness: that is, this which I suffer is not from the cruelty of God, but from my sins. This is the change of the right hand of the Most High: that the Lord may show mercy, that he may give his grace to the whole world: that he may not hold back his mercies in his anger. This is the change of the right hand of the Most High: unless his right hand, that is, his Son, has been changed and has taken up the body of a man, we cannot receive mercy. And I said, now I have begun, this is the change of the right hand of the Most High. Who, though he was established in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant (Philippians 2).\n\nI was mindful of the works of the Lord. Which he had done for Moses, which he had done for the saints. Because I will be mindful from the beginning of your wonders, and I will meditate on all your works, etc. My whole thought is concerning your virtues. I consider how you have shown mercy to them, and I do not despair concerning myself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"Deus, in sancto via tua. Quicumque ergo sanctus non est, via Dei in eo non est. Via Dei quae est? Ego sum via et veritas (Joan. xiv). Hoc Salvator dicit. Via ergo Dei filius est, via autem Dei non est nisi in sancto. Volumus, ut Christus habitet in nobis, simus sancti. Dei enim via in sancto est. Quis Deus magnus sicut Deus noster? Sicut enim sunt dii multi: et domini multi. Hoc loquitur Apostolus, Deus stetit in synagoga deorum (I Cor. viii). Ego dixi, dii estis, et filii excelsi omnes (Psal. lxxxi). Et ad Moysen: Dedi te Deum Pharaonis (Exod. vii). Sancti dii dicuntur. Illi secundum gratiam dii: tu autem natura Deus es. Tu es Deus qui facis mirabilia. Non dixit, quia fecisti; sed, qui facis mirabilia. Quotidie facit Deus mirabilia, et operatur, et Filius, et Spiritus sanctus. Tu es Deus, qui facis mirabilia. Heri latro, hodie Christianus. Heri fornicator, hodie continens. Heri rapiebas aliena, nunc tua porrigis.","english":"God, your way is in the holy one. Therefore whoever is not holy, the way of God is not in him. What is the way of God? I am the way and the truth. The Savior says this. The way of God, therefore, is the Son, but the way of God is not except in the holy one. We wish Christ to dwell in us; let us be holy. For the way of God is in the holy one. Who is a great God as our God? For just as there are many gods and many lords—the Apostle says this: God stood in the synagogue of gods. I said, you are gods, and all sons of the Most High. And to Moses: I have made you a god to Pharaoh. The saints are called gods. They are gods by grace; but you are God by nature. You are the God who works wonders. He did not say, \"who worked wonders,\" but \"who works wonders.\" Every day God works wonders, and the Son works, and the Holy Spirit. You are God, who works wonders. Yesterday a thief, today a Christian. Yesterday a fornicator, today continent. Yesterday you were seizing what belonged to others, now you extend your own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"Notam fecisti in populis virtutem tuam. Christus Dei virtus, et Dei sapientia, mysterium quod a saeculis fuerat absconditum, nunc notum fecit in populis. Redemisti in brachio tuo populum tuum. Domine, quis credidit auditui nostro, et brachium Domini cui revelatum est? Redemisti in brachio tuo populum tuum: id est, in Christo. Filios Jacob, et Joseph. Utrumque populum et Judaeorum, et Christianorum. Jacob in populo Judaeorum, et Joseph in populo gentium. Denique Joseph interpretatur lingua Hebraae, augmentum. Illi ergo praecesserunt, et nos adjuncti sumus: propterea dicit, filios Jacob et Joseph.\n\nViderunt te aquae, Deus: viderunt te aquae, et timu- Erunt. Interim dicamus secundum litteram: haereamus terrae propter simpliciores. Quando populus transivit per mare Rubrum, et per Jordanem: creatorem suum intellexerunt aquae, et populus non intellexit. Et turbatae sunt abyssi. Mare vidit, et fugit: Jordanis conversus est retrorsum (Psal. xiii).","english":"You have made your power known among the peoples. Christ, the power of God and the wisdom of God, has now made known among the peoples the mystery that had been hidden from ages past. You have redeemed your people with your arm. Lord, who has believed our report, and to whom has the arm of the Lord been revealed? You have redeemed your people with your arm: that is, in Christ. The sons of Jacob and of Joseph: both peoples, both of the Jews and of the Christians. Jacob in the people of the Jews, and Joseph in the people of the Gentiles. Finally, Joseph in the Hebrew tongue is interpreted as increase. Those, then, came first, and we have been joined to them; therefore he says, the sons of Jacob and Joseph.\n\nThe waters saw you, O God: the waters saw you, and they were afraid. Meanwhile let us speak according to the letter, and let us cling to the earth for the sake of the simpler sort. When the people passed through the Red Sea and through the Jordan, the waters understood their Creator, and the people did not understand. And the deeps were troubled. The sea saw and fled: the Jordan was turned backward (Ps. 113).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"Multitudo sonitus aquarum, discusserunt nubes. Pro nubibus, aquas habet in Hebraeo. Quod ait, Vocem dederunt nubes, hoc interpretantur quando visus est Deus in Sina monte.\n\nEtenim sagittae tuae perambulabant: vox tonitrui lui in rota. Et hoc interpretantur de fulgoribus, et dicunt: quando tonitruat Deus, similem vocem facit rotae. Videtis quomodo adhuc in terra haeream, et loquar secundum litteram occidentem.\n\nIlluxerunt coruscationes tuae orbi terrae. Hic quid facis tu, Judaee? In mari via tua, et semitae tuae in aquis multis. Et hoc fac, aut de mari dici, aut de Jordane. Et vestigia tua non cognoscentur. Hoc secundum litteram, quomodo inlelligis? Propter simpliciores secundum litteram diximus: revertamur ergo ad intelligenliam spiritualem. Viderunt te aquae, Deus. Loquamur de revelatione Joannis. Aquae, inquit, multae, populi multi sunt (Apoc. xvii). Viderunt te aquae Deus. Quae aquae? Et aquae quae super coelos sunt, laudent nomen Domini (Ps. cxlviii). Viderunt te aquae Deus. Mentes et animae purae. Viderunt te aquae et timuerunt. Timor non fuit de odio, sed de fide. Et turbatae sunt abyssi. Dicamus aliquid secundum intelligentiam spiritualem. In principio Geneseos scriptum est: Et super aquas, inquit, ferebatur spiritus. Et deinde scriptum est: Super abyssos, inquit, ferebantur tenebrae.","english":"The multitude of the sound of waters, the clouds poured down. Instead of \"clouds,\" the Hebrew has \"waters.\" What he says, \"The clouds gave forth a voice,\" they interpret as when God was seen on Mount Sinai.\n\nFor indeed your arrows went about: the voice of your thunder in the wheel. And this they interpret concerning lightnings, and they say: when God thunders, he makes a voice like a wheel. You see how I still cling to the earth, and speak according to the letter that passes away.\n\nYour lightnings shone forth to the orb of the earth. Here what do you do, O Jew? In the sea is your way, and your paths in many waters. And do this, either to be said of the sea, or of the Jordan. And your footsteps will not be known. How do you understand this according to the letter? For the sake of the simpler ones we have spoken according to the letter: let us return, then, to the spiritual understanding. The waters saw you, O God. Let us speak of the revelation of John. Many waters, he says, are many peoples (Rev. 17). The waters saw you, O God. Which waters? Even the waters that are above the heavens, let them praise the name of the Lord (Ps. 148). The waters saw you, O God. Minds and souls that are pure. The waters saw you and feared. The fear was not from hatred, but from faith. And the deeps were troubled. Let us say something according to the spiritual understanding. In the beginning of Genesis it is written: And over the waters, he says, the spirit was being borne. And then it is written: Over the deeps, he says, darkness was being borne.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"Videte ergo quid dicitur in principio Geneseos: hoc est, secundum inlelligentiam spiritualem. Super aquas, inquit, ferebatur spiritus. Jam eo tempore baptismum significabatur. Non enim poterat esse baptismum sine spiritu. Super abyssos vero tenebrae. Ista est abyssus ad quam daemones postulant, ne mittantur a Jesu. Super abyssos ergo tenebrae. In aquis erat munditia: in abyssis, tenebrae. Quae sint abyssi, me tacente, intelligitis: quoniam daemones formidant ire in abyssum. Vocem dederunt nubes. Nubes, prophetae: quae Judaeis tacuerunt, nobis loculi sunt. Vocem dederunt nubes, etenim sagittae tuae transierunt. Praedicatio sermonis Christi in universum orbem cucurrit. Vox tonitrui tui in rota. Tonitrus proprie, grandis vox est. Denique eo tempore quando Deus loculus est: Hic est Filius meus dilectus, in quo mihi complacui: facta est vox tonitrui rotae similis (Matth. iii). Denique propterea scribitur: Abyssus abyssum invocat in voce cataractarum tuarum (Psal. xli): hoc est duo Testamenta, novum et vetus. Vox tonitrui tui in rota. Vox praedicationis tuae in rota. Propterea grandis vox dicitur: quia grandis est praedicatio. Vox tonitrui tui in rota: in toto orbe per circuitum. Non solum auditur in Judaea, quod tu loqueris, sed et auditur in saeculo. Hoc diximus generaliter. Dicamus autem specialiter de interiori homine.","english":"See, then, what is said at the beginning of Genesis—that is, according to the spiritual understanding. \"Over the waters,\" it says, \"the spirit was borne.\" Even at that time baptism was being signified. For baptism could not exist without the spirit. But over the abysses there were darkness. This is the abyss to which the demons beg not to be sent by Jesus. Over the abysses, then, darkness. In the waters there was purity; in the abysses, darkness. What the abysses are, you understand even while I keep silent—since the demons dread to go into the abyss. The clouds gave forth a voice. The clouds are the prophets: they were silent to the Jews, but for us they have spoken. The clouds gave forth a voice, for indeed your arrows have passed through. The preaching of the word of Christ has run through the whole world. The voice of your thunder in the wheel. Thunder is properly a great voice. Finally, at that time when God spoke—\"This is my beloved Son, in whom I am well pleased\"—the voice was made like a wheel (Matt. 3). Wherefore it is written: Deep calls to deep in the voice of your cataracts (Ps. 41)—that is, the two Testaments, the New and the Old. The voice of your thunder in the wheel. The voice of your preaching in the wheel. Therefore it is called a great voice, because great is the preaching. The voice of your thunder in the wheel: throughout the whole world, in a circuit. What you speak is heard not only in Judea, but also in the world. We have said this in a general way. But let us speak specifically about the inner man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"Rota modico quodam vestigio stat in terra, et non solum stat, sed quasi percurrit: non stat, sed tangit et praeterit: Denique cum volvitur, ad altiora transcendit. Ita et sanctus vir, quoniam in corpore est, necessitatem habet aliqua de terrenis cogitare: et quando venerit ad victum, et vestitum, et caetera hujusmodi: habens victum et vestitum, his contentus est, et tangens terram, ad altiora festinat (1 Tim. vi). Ille qui currit, et ad altiora festinat, in illo est sermo tuus (Zach. ix). Legimus et in propheta, sancti lapides volvuntur super terram (Ezech. i). Videte quid dixit: Sancti lapides volvuntur super terram. Quoniam enim rotae sunt, propterea volvuntur super terram, et ad altiora festinant. Vultis scire rotas plures? Legimus et rotam in rota. Legimus et in Ezechiel: Invicom sibi haerent rotae. Duae rotae, sunt novum, et vetus Testamentum. Ista ruta in illa haeret, et Illa in ista. Tamen videte quid dicitur, et in Ezechiel: Et quocumque, inquit, ducebat spiritus, illuc sequebantur et rotae. Hoc et in Ecclesiaste dicitur: quod in consummatione mundi revolvetur rota super lacum (Eccli. xii). Multa suat quae dicantur de rotis; sed ad reliqua festinat oratio. Illuxerunt coruscationes tuae orbi terraae: Apostolica praedicatio). Commota est, et contremuit terra. Nisi terra nostra commota esset, et conturbata, nos Christiani non essemus. Commota est, et contremuit terra.","english":"The wheel stands on the earth with a kind of slight trace, and not only stands but, as it were, runs through: it does not stand, but touches and passes by. Finally, when it rolls, it rises to higher things. So too the holy man, since he is in the body, has the necessity of thinking some things from earthly matters: and when he comes to food and clothing and other such things, having food and clothing, he is content with these, and touching the earth, he hastens to higher things (1 Tim. 6). He who runs and hastens to higher things—your word is in him (Zach. 9). We read also in the prophet, holy stones are rolled over the earth (Ezech. 1). See what he said: Holy stones are rolled over the earth. For because they are wheels, therefore they are rolled over the earth and hasten to higher things. Do you wish to know of more wheels? We read also of a wheel within a wheel. We read also in Ezechiel: The wheels cling to one another. The two wheels are the New and the Old Testament. This wheel clings to that, and that to this. Yet see what is said, and in Ezechiel: And wherever, he says, the spirit led, there the wheels also followed. This is also said in Ecclesiastes: that at the consummation of the world the wheel will roll over the lake (Eccli. 12). There are many things that may be said about the wheels; but our discourse hastens to the remaining matters. Your lightnings shone upon the orb of the earth: the apostolic preaching. It was moved, and the earth trembled. Unless our earth had been moved and thrown into confusion, we would not be Christians. It was moved, and the earth trembled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"Super nullum enim requic-cit. Spiritus Domini, nisi super humilom, et quietum, et trementem verba ejus (Isai. lxvi).\n\nIn mari via tua. Ubi fluctus, ubi amara aqua, ubi draco habitat: ubi pisciculi minuti haerent. In mari via tua. Qui eras in coelo, descendisti in terram. Secundum litteram possumus dicere: Eo tempore quo eduxit Moyses Israel, tu eras qui educebas (Exod. xiv). In mari via tua. Deinde possumus, et secundum historiam aliter dicere: maria tibi fuerunt via. Sed illud semel fecit. Caeterum quotidie loquitur ad mare: Tace, obmutesce. Dominus te mitigat, ut nos per istud saeculum transire possimus. In mari via tua. Ille venit fons vitae, ut dulcoraret mare. Mare amarum, mare mortuum. Propterea juxta Ezechielem: egreditur de templo Domini fons aquae vivae, et vadit ad mare Mortuum, quod nihil habebat vivens (Ezech. xlvii). Nulli enim pisciculi esse poterant in mari Mortuo, nihil vivebat in mari Mortuo. De templo Domini, hoc est, de sinu ejus egressus est Salvator, et dulcoravit mare Mortuum, et amaras aquas. In mari via tua, et semitae tuae in aguis multis. Propterea in mari via tua: ut tu faceres viam, et sequerentur te apostoli tui.","english":"For the Spirit of the Lord rests upon no one except the humble, the quiet, and the one who trembles at his words (Isa. 66).\n\nYour way is in the sea. Where there are waves, where there is bitter water, where the dragon dwells, where tiny little fish cling. Your way is in the sea. You who were in heaven have descended to earth. According to the letter we can say: At the time when Moses led Israel out, you were the one leading them (Exod. 14). Your way is in the sea. Then we can also say in another way, according to the history: the seas were a way for you. But that he did once. Otherwise, daily he speaks to the sea: Be silent, be still. The Lord calms you, so that we may pass through this age. Your way is in the sea. He came, the fountain of life, to sweeten the sea. The bitter sea, the dead sea. Therefore, according to Ezekiel: from the temple of the Lord goes out a fountain of living water, and it goes to the Dead Sea, which had nothing living in it (Ezek. 47). For no little fish could exist in the Dead Sea; nothing was alive in the Dead Sea. From the temple of the Lord, that is, from his bosom, the Savior went forth, and he sweetened the Dead Sea and the bitter waters. Your way is in the sea, and your paths in many waters. Therefore your way is in the sea: so that you might make a way, and your apostles might follow you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"Et semitae tuae in aquis multis, et vestigia tua non Cognoscentur: deduxisti sicut oves populum tuum. Bonus pastor deduxit quasi oves populum suum. In manu Moysi, et Aaron. Hoc fecit secundum litteram. Caeterum quotidie facit in nobis. In manu Moysi, id est in lege. Scimus autem quoniam lex spiritualis est. In lege tua spirituali et Aaron: hoc est, in sacerdotio. In lege tua spirituali, et in sacerdotio tuo spirituali, nos deduxisti populum tuum (Rom. vii). Hoc secundum litteram intelligamus de Moyse et Aaron. Eductus quidem est Moyses et Aaron, sed non introductus in terram repromissionis. Successit ei Jesus. Videte quod scriptum est: Moyses in deserto mortuus est: Aarou mortuus est: Maria mortua est, et hoc est quod scriptum est in propheta: et percutiam, inquit, tres pastores in mense uno. Illi mortui sunt: neque enim potuerunt intrare in terram repromissionis (Zach. i). Viderunt tantummodo contra terram repromissionis, et intrare non potucrunt. Judaei viderunt terram repromissionis, et intrare non potuerunt. Mortui enim in deserto, et cadavera eorum sunt in solitudine, eorum qui mortui sunt in deserto. Nos filii sub Jesu duce venimus ad Jordanem et intravimus terram repromissionis, et venimus ad Galgala, et secundo circumcisi sumus spirituali circumcisione, et ablatum est a nobis opprobrium AEgypti.","english":"And your paths are in many waters, and your footsteps will not be known: you led your people like sheep. The good shepherd led his people like sheep. By the hand of Moses and Aaron. He did this according to the letter. But otherwise he does it daily in us. By the hand of Moses, that is, in the law. But we know that the law is spiritual. In your spiritual law and Aaron: that is, in the priesthood. In your spiritual law and in your spiritual priesthood, you have led us, your people (Rom. 7). Let us understand this according to the letter concerning Moses and Aaron. Moses and Aaron were indeed led out, but not brought into the land of promise. Jesus succeeded him. See what is written: Moses died in the desert; Aaron died; Miriam died, and this is what is written in the prophet: and I will strike, he says, the three shepherds in one month. They died; for they could not enter into the land of promise (Zech. 1). They only saw the land of promise from afar, and could not enter. The Jews saw the land of promise, and could not enter. For they died in the desert, and their corpses are in the wilderness, of those who died in the desert. We, as sons under the leader Jesus, came to the Jordan and entered the land of promise, and came to Gilgal, and were circumcised a second time with a spiritual circumcision, and the reproach of Egypt was taken away from us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"Nunc ipse Jesus dux noster gladium tenet, et semper nos praecedit, et puguat pro nobis et vincit adversarios, et septem diebus circuimus Jericho: hoc est, istum mundum. Canimus sacerdotalibus tubis, et circuimus Jericho: hoc est, istum mundum, et cadunt muri ejus, et nos ingredimur, et victores existimus. Deinde vincimus civitatem Ahi: venimus postea ad Jebus: venimus ad Azor: venimus ad alias civitates, vincimus adversarios, quos sub Moyse vincere non potuimus. Gratias ergo agamus duci nestro Jesu; illo enim duce, illo pugnante, nos vincimus. Ille imperavit soli ut staret, et stetit: et istius typo ille magnus erat, ille imperabat, sed Dominus efficlebat. Ille victor exstitit, ille quod frequenter dixi, in spelunca quinque reges interfecit, ille nos induxit in terram repromissionis. Illi agamus gratias; ille est filius Nun, quod nos legimus Nave; ille est qui dicebatur Osee, quod nosa Ause legimus. Non enim dicitur secundum Hebraicam veritatem Ause, sed Osee, id est, salvator. Vere salvator: salvat enim nos, et eduxit do deserto, et Induxit in terram repromissionis, cui sit gloria in saecula saeculorum. Amen.","english":"Now Jesus himself, our leader, holds the sword, and always goes before us, and fights for us and conquers our adversaries, and for seven days we marched around Jericho: that is, this world. We sing with the priestly trumpets, and we march around Jericho: that is, this world, and its walls fall, and we enter in, and we come out as victors. Then we conquer the city of Ai: afterward we come to Jebus: we come to Azor: we come to other cities, we conquer the adversaries whom we could not conquer under Moses. Let us therefore give thanks to our leader Jesus; for with him as our leader, with him fighting, we conquer. He commanded the sun to stand still, and it stood still: and in his type that great man was the one commanding, but the Lord was the one effecting it. He came out as victor, he—as I have often said—killed five kings in the cave, he led us into the land of promise. To him let us give thanks; he is the son of Nun, which we read as Nave; he is the one who was called Osee, which we read as Ause. For it is not said Ause according to the Hebrew truth, but Osee, that is, savior. Truly a savior: for he saves us, and led us out from the desert, and brought us into the land of promise, to whom be glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":552,"ref":"p552","source":"PSALMUS LXXVII.\n\nPraecipit Scriptura divina, quando ad divitis prandium invitati fuerimus, cum intelligentia mittamus manum nostram ad epulas. Igitur et nobis dives prandium prepositum Scripturarum est. Venimus in pratum, ubi herbae florent: hinc rosa rubet, inde candent lilia, diversi flores sunt. Anima nostra huc, illucque trahitur, unde flores pulchriores capiat. Si rosam colligimus, lilium relinquimus: si lilium tulerimus, violae nobis supersunt. I(??)a et in septuagesimo septimo psalmo, qui mysticus est, et sacramentis plurimis involutus: quamcumque aspexeris litteram, flores sunt. Flores diversi, et non po sumus totos colligere. Eligamus autem omne quod possumus, e paucis potest et caetera florum dignitas contemplari. Intellectus Asaph. Hoc titulo praenotatur. Ipse nos titulus ad intelligentiam provocat. Asaph unus fuit de chorodidascalis, sicut fuerunt et filii Core, et Idithun, et caeteri. Ergo de caeteris ex chorodidascalis, et iste unus est propheta. Quia ergo intellectus est simplex, et in psalmo narratur historia: necessitate compellimur omne quod scriptum est, secundum intelligentiam intelligere. Scriptqm est: In terra AEgypti in campo Tancos; Interrupit mare, et eduxit eos in nube diei, et tota nocte in illuminatione ignis, et caetera. Videmus quia simplex narratur historia.","english":"PSALM 77.\n\nDivine Scripture instructs us that when we have been invited to a rich man's banquet, we should put our hand to the dishes with understanding. Therefore for us too a rich banquet of the Scriptures has been set before us. We have come into a meadow where the herbs are in flower: here the rose blushes, there the lilies shine white, and there are various flowers. Our soul is drawn hither and thither, so that it may gather the fairer flowers. If we pick the rose, we leave the lily; if we take the lily, the violets remain for us. So too in the seventy-seventh psalm, which is mystical and wrapped in very many sacraments: whatever letter you look at, they are flowers. The flowers are various, and we cannot gather them all. But let us choose all that we can; from a few the dignity of the other flowers can also be contemplated. The understanding of Asaph. By this title it is prefaced. The title itself summons us to understanding. Asaph was one of the choir-masters, as were also the sons of Korah, and Jeduthun, and the others. So from the other choir-masters, this man too is one prophet. Since, then, the understanding is simple, and in the psalm the history is narrated, we are compelled by necessity to understand everything that has been written according to the understanding. It is written: In the land of Egypt, in the field of Tanis; He divided the sea and led them out in a cloud by day, and all night in the light of fire, and the rest. We see that the history is narrated in a simple manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":553,"ref":"p553","source":"Si ergo sic intellexerimus ut scriptum est, sine causa titulus praenotatus est: Intellectus Asaph. Sin autem intellexerimus ut titulus praenotatur, necessitate compellimur, aliud in littera habere, allud in spiritu reperire.\n\nAttendite, populus meus, legem meam: inclinate aurem vestram in verba oris mei. Aperiam in parabolis os meum, el loquar propositiones ab initio. Videtis quia bene supra scriptum est: Intellectus Asaph. Denique et ipsa prophetia sic incipit: Attendite, populus meus, legem meam: non Moysi legem, sed legem meam. Inclinate aurem vestram in verba oris mei. Hoc est quod dicit in Evangelio: Qui habet aures audiendi, audiat (Luc. viii). Aperiam in parabolis os meum. Aperiam vobis quod Judaeis clausum est. Aperiam in parabolis os meum. Et sine parabolis, inquit, non loquebatur eis: discipulis autem suis secreto solvebat parabolas (Marc. iv). Aperiam in parabolis os meum. Quod illis in parabolis loquor foris, vobis intrinsecus aperiam. Et loquar propositiones ab initio. Pro propositionibus, in Hebraeo habet, in aenigmate. Ergo omne quod dicitur, aenigma est. AEnigma non est hoc quod dicitur, sed aliud quid significatur. Dicat mihi aliquis: Vim facis Scripturae, cum enim titulus habet: Intellectus Asaph, tu mihi ex persona Christi interpretaris hoc dictum. Ex persona Christi interpretemur hoc dictum, si Christiani sumus.","english":"If therefore we have understood it as it is written, the title prefixed, \"Understanding of Asaph,\" is without cause; but if we have understood it as the title is prefixed, we are compelled by necessity to have one thing in the letter and to find another in the spirit.\n\nAttend, my people, to my law: incline your ear to the words of my mouth. I will open my mouth in parables, and I will speak propositions from the beginning. You see that it is well written above: \"Understanding of Asaph.\" Finally, the prophecy itself begins thus: Attend, my people, to my law—not the law of Moses, but my law. Incline your ear to the words of my mouth. This is what he says in the Gospel: He who has ears to hear, let him hear (Luke 8). I will open my mouth in parables. I will open to you what was closed to the Jews. I will open my mouth in parables. And without parables, he says, he did not speak to them; but to his disciples he explained the parables in private (Mark 4). I will open my mouth in parables. What I speak to them in parables outwardly, I will open to you inwardly. And I will speak propositions from the beginning. For \"propositions,\" the Hebrew has \"in a riddle.\" Therefore everything that is said is a riddle. A riddle is not this thing that is said, but something else is signified. Let someone say to me: You are doing violence to Scripture; for since the title has \"Understanding of Asaph,\" you interpret this saying to me from the person of Christ. Let us interpret this saying from the person of Christ, if we are Christians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"Sumus autem Christiani, qui Christi baptismum accepimus, et non solum confitemur, sed et profitemur, quia Christiani sumus. Debemus ergo credere Evangelistis. Scriptum est in Evangelio secundum Matthaeum: Cum, inquit, locutus fuisset in parabolis Dominus noster atque Salvator, et illi non intelligerent (Matth. iii): et caetera quae scripta sunt in Evangelio. Et postea evangelista quid intulit? Haec omnia, inquit, facta sunt, ut impleretur illud quod scriptum est: Aperiam in parabolis os meum, et loquar propositiones ab initio. Vides ergo quod evangelista Matthaeus hoc ex persona Christi intellexit. Cum enim induxisset Dominum dicentem in parabolis, et illi non intelligerent: hoc, inquit, factura est, ut impleretur quod scriptum est: Aperiam in parabolis os meum, et loquar propositiones ab initio. Videtur nobis nihil remansisse quaestionis, sed diligenter attendite (Joan. v): Studii enim mei est non declamare more rhetorico, sed Scripturarum sensus aperire. Denique et Dominus atque Salvator quid dixit? Scrutamini Scripturas, et ibi invenietis quomodo de me scriptum est. Et alibi dixit Judaeis: Erratis, nescientes Scripturas, neque virtutem Dei. Videte quid dicat: Erratis. Quare? Nescientes Scripturas (Marc. xii). Quoniam autem nescitis Scripturas: propterea nescitis Christum, qui est Dei virtus, et Dei sapientia.","english":"But we are Christians, who have received the baptism of Christ, and we not only confess but also profess that we are Christians. We ought therefore to believe the Evangelists. It is written in the Gospel according to Matthew: When, he says, our Lord and Savior had spoken in parables, and they did not understand (Matt. 3): and the rest which is written in the Gospel. And afterward, what did the evangelist add? All these things, he says, were done that it might be fulfilled which is written: I will open my mouth in parables, and I will speak dark sayings from the beginning. You see, therefore, that the evangelist Matthew understood this as spoken in the person of Christ. For when he had brought in the Lord speaking in parables, and they did not understand: this, he says, was done that it might be fulfilled which is written: I will open my mouth in parables, and I will speak dark sayings from the beginning. It seems to us that no question remains, but attend carefully (John 5): for it is my study not to declaim in the manner of a rhetorician, but to lay open the sense of the Scriptures. Finally, what did the Lord and Savior also say? Search the Scriptures, and there you will find how it is written of me. And elsewhere he said to the Jews: You err, not knowing the Scriptures, nor the power of God. See what he says: You err. Why? Not knowing the Scriptures (Mark 12). But because you do not know the Scriptures: therefore you do not know Christ, who is the power of God and the wisdom of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"Dicitura ergo in Matthaeo: Haec inquit, facta sunt, ut impleretur quod scriptum est in Asaph propheta. Sic invenitur in omnibus veteribus codicibus, sed homines ignorantes tulerunt illud. Denique multa Evangelia usque hodie ita habent: Ut impleretur quod scriptum est per Isaiam prophetam: Aperiam in parabolis os meum, et loquar propositiones ab initio. Hoc Isaias non loquitur, sed Asaph. Denique et impius ille Porpbyrius proponit adversum nos hoc ipsum, et dicit: Evangelista vester Matthaeus tam imperitus fuit, ut diceret: quod scriptum est per Isaiam prophetam: Aperiam in parabolis os meum, et loquar propositiones ab initio: ergo simpliciter dicamus: quomodo illud in Evangelio scriptum est, sic scriptum est in Matthaeo et Joanne, quod Dominus noster hora sexta crucifixus sit. Rursum scriptum est in Marco: quia hora tertia crucifixus sit. Hoc videtur esse diversum, sed non est diversum. Error scriptorum fuit: Et in Marco hora sexta scriptum fuit; sed multi episemum Graecum, putaverunt esse: sicut et ibi error fuit scriptorum: ut pro Asaph, Isaiam scriberent. Scimus enim quia prima Ecclesia de imperitis congregata fuit gentibus. Ergo cum legerent in Evangelio: Ut impleretur quod scriptum est in Asaph propheta: ille qui primus scribebat Evangelium, coepit dicere: Quis est iste Asaph propheta? Non erat notus in populo, et hoc fecit, ut dum errorem emendaret, faceret errorem.","english":"It is therefore said in Matthew: “These things,” he says, “were done, that what was written in the prophet Asaph might be fulfilled.” Thus it is found in all the old manuscripts, but ignorant men have removed it. In short, many copies of the Gospel even to this day have it thus: “That what was written by the prophet Isaiah might be fulfilled: I will open my mouth in parables, and I will speak dark sayings from the beginning.” Isaiah does not say this, but Asaph. Indeed, that impious Porphyry also brings this very charge against us, and says: “Your evangelist Matthew was so unlearned as to say: ‘What was written by the prophet Isaiah: I will open my mouth in parables, and I will speak dark sayings from the beginning.’” So let us say plainly: just as it is written in the Gospel, so it is written in Matthew and John, that our Lord was crucified at the sixth hour. Again it is written in Mark that he was crucified at the third hour. This seems to be contradictory, but it is not contradictory. It was an error of the scribes; and in Mark it was written “the sixth hour,” but many took the Greek episemon to be something else, just as there too there was an error of the scribes, so that instead of Asaph they wrote Isaiah. For we know that the first Church was gathered from unlearned Gentiles. Therefore when they read in the Gospel: “That what was written in the prophet Asaph might be fulfilled,” the one who was first writing the Gospel began to say: “Who is this prophet Asaph?” He was not known among the people, and this he did, so that while he corrected an error, he made an error.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"Dicamus aliquid simile, el in alio loco in Evangelio secundum Matthaeum: quando Judas retulit triginta argenteos, et noluerunt accipere sacerdotes, nec mittere in corbonam, quoniam erat pretium sanguinis: et emerunt inde agrum figuli in sepulturam peregrinorum (Matth. xxvii). Pretium Christi, sepultura nostra est, et vocatur ager ille Acheldemach, quod est, ager sanguinis. Sanguinis ager non Judaeorum, sed nostra sepultura est. Nos enim peregrini fuimus et advenae, et non habebamus ubi requiesceremus. Ille crucifixus est, et mortuus est, et nos cum illo consepulti sumus. Ut impleretur, inquit, quod scriptum est in Jeremia Propheta: Retulit, inquit, triginta argenteos, pretium quod appretiatum est, et caetera. Sicut scriptum est, inquit, iu Jeremia propheta: hoc in Matthaeo scriptum est. Requisivimus in Jeremia propheta, et hoc penitus invenire non potuimus, sed invenimus illud in Zachiaria: Videtis ergo, quia et hic error fuit, sicut ibi (Zach. xi).","english":"Let us say something similar, and in another place in the Gospel according to Matthew: when Judas returned the thirty pieces of silver, and the priests were unwilling to accept them, nor to put them into the treasury, because it was the price of blood; and they bought with them the potter's field for the burial of strangers (Matthew 27). The price of Christ is our burial, and that field is called Akeldama, which means, field of blood. The field of blood is not the burial place of the Jews, but ours. For we were strangers and foreigners, and we had no place where we might rest. He was crucified and died, and we were buried together with him. That it might be fulfilled, he says, which was written in the prophet Jeremiah: He returned, he says, the thirty pieces of silver, the price at which he was valued, and the rest. As it is written, he says, in the prophet Jeremiah: this is written in Matthew. We have searched in the prophet Jeremiah, and we have not been able to find this at all, but we have found it in Zechariah: You see, therefore, that here too there was an error, just as there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":557,"ref":"p557","source":"Quanta audivimus et cognovimus ea. Hi versiculi ab: Attendite, populus meus, legem meam: usque in istum versiculum, loquar propositiones ab initio: ex persona Christi dicuntur, et ipse Salvator loquitur. Jam caeteros versiculos usque ad finem psalmi, ex persona apostolorum debemus accipere. Dicente ergo Domino: Inclinate aurem vestram ad verba oris mei. O apostoli, quod, inquit, audistis in secreto, praedicate super tecta (Matt. x). Quid dicunt apostoli? Quanta audivimus et cognovimus ea; et patriarchae et prophetae locuti sunt nobis. Et patres nostri narraverunt nobis. Non sunt occulta a filiis eorum, etc. Propterea illi locuti sunt, ut nos filii eorum sciremus. Et legem posuit in Israel: quanta mandavit patribus nostris. Illis carnaliter loculi sunt: sed nos ea spiritualiter intelligimus. Ut nota facerent ea filiis Suis. Hoc est, nobis. Propterea illis loculus est, ut nobis proderent.","english":"How much we have heard and known. These verses from \"Attend, my people, to my law\" up to this verse \"I will speak parables from the beginning\" are spoken in the person of Christ, and the Savior himself speaks. But the remaining verses up to the end of the psalm we must understand in the person of the apostles. Therefore, when the Lord says, \"Incline your ear to the words of my mouth,\" he says: O apostles, what you have heard in secret, preach upon the housetops. What do the apostles say? \"How much we have heard and known,\" and the patriarchs and prophets spoke to us. \"And our fathers have told us.\" \"They are not hidden from their children,\" etc. For this reason they spoke, so that we, their children, might know. And he placed a law in Israel: how much he commanded our fathers. To them these things were spoken carnally, but we understand them spiritually. \"So that they might make them known to their children.\" That is, to us. For this reason it was spoken to them, so that they might pass it on to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":558,"ref":"p558","source":"Filiis qui nascentur et exsurgent, et narrabunt filiis suis. Pro patribus, inquit, tuis nati sunt tibi filii (Psal. xliv). Nos filii sumus illorum. Illi nobis narraverunt, et nos narravimus filiis nostris, filii corum nos sumus.\n\nUt ponant in Deo spem suam. Ut jam non credant in idolis, sed in Deo credant. Ut non obliviscantur opera Dei. Ut videant ordinem creaturae, et ex creatura intelligant creatorem. Et mandata ejus exquirant. Non contemnant sicut Judaei, sed exquirant sicut Christiani (I Cor. x).\n\nNec fiant sicut patres eorum. Ne murmurent sicut murmuraverunt quidam in deserto, et perierunt. Generatio prava et exasperans. Non ego hoc loquor: Propheta tuus hoc loquitur de te. Generatio prava et exasperans. Generatio adultera et pessima signum quaerit, et signum non dabitur ei, nisi signum Jonae (Matt. xvi). Quare dixit, prava? Quia facti sunt in arcum perversum. Arcus enim numquam extenditur in eum qui se mittit, sed contra adversarios. Ista autem generatio cum esset recta a Deo condita, et haberetur in manu Dei quasi areus, ut mitteret per eam sagittas, versa est quasi arcus perversus, blasphemans in Creatorem suum.","english":"To the sons who will be born and rise up, and will tell their sons. Instead of your fathers, he says, sons have been born to you (Ps. 44). We are their sons. They told us, and we have told our sons; we are their sons.\n\nThat they may set their hope in God. That they may no longer believe in idols, but believe in God. That they may not forget the works of God. That they may see the order of creation, and from the creation understand the Creator. And that they may seek out his commandments. Let them not despise them as the Jews did, but seek them out as Christians do (1 Cor. 10).\n\nNor let them become like their fathers. Let them not murmur as some murmured in the wilderness and perished. A crooked and provoking generation. It is not I who say this: your Prophet says this of you. A crooked and provoking generation. An adulterous and most wicked generation seeks a sign, and no sign will be given it except the sign of Jonah (Matt. 16). Why did he say crooked? Because they have become a crooked bow. For a bow is never drawn against the one who shoots it, but against adversaries. But this generation, though it was created upright by God and was held in God's hand like a bow, so that he might shoot arrows through it, has been turned, as it were, into a crooked bow, blaspheming against its Creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"Generatio quae non direxit cor suum. Usque hodie perversus est Israel. Et non est creditus cum Deo spiritus ejus. Quoniam non recepit Filium, propterea non recepit Spiritum sanctum. Denique Spiritus sanctus, quando descendit in specie columbae, non descendit super turbas Judaeorum, sed super unum Jesum. Si vis ergo, Judaee, spiritum accipere, crede in Jesum, quoniam Spiritus sanctus sedet in Jesu.\n\nFilii Ephraim intendentes et mittentes arcum. O quanta mysteria! o quanti flores! Non dico dies, sed et totus mensis ad intelligentiam istius psalmi non potest sufficere. In singulis verbis sensus sunt. Habemus et thesaurum in vasis istis fictilibus. Multi hoc interpretantur de corpore, et de Spiritu sancto: hoc est, habemus thesaurum in vasis fictilibus. Est quidem el ista intelligentia: sed ista multo melior est, quoniam habemus thesaurum pretiosissimum in vasis fictilibus: hoc est, in verbis rusticis Scripturarum. Filii Ephraim intendentes et mittentes arcum, conversi sunt in die belli, et caetera. Legimus in Regum libris: quoniam sub Roboam filio Salomonis, Jeroboam filius Nabath scidit populum a reliquo populo, et decem tribus duxit in Samariam (III Reg. xii).","english":"A generation that did not direct its heart. To this day Israel is perverse. And his spirit was not believed with God. Because it did not receive the Son, therefore it did not receive the Holy Spirit. Finally, the Holy Spirit, when he descended in the form of a dove, did not descend upon the crowds of the Jews, but upon one man, Jesus. If you wish, therefore, O Jew, to receive the spirit, believe in Jesus, because the Holy Spirit rests in Jesus.\n\nThe sons of Ephraim, bending and shooting the bow. O how great are the mysteries! O how many are the flowers! I do not say days, but not even a whole month could suffice for the understanding of this psalm. In each word there are meanings. We have also a treasure in these clay vessels. Many interpret this of the body and of the Holy Spirit: that is, we have a treasure in clay vessels. This understanding is indeed valid, but that one is much better, because we have a most precious treasure in clay vessels: that is, in the rustic words of the Scriptures. The sons of Ephraim, bending and shooting the bow, were turned back in the day of battle, and the rest. We read in the books of Kings that under Rehoboam the son of Solomon, Jeroboam the son of Nabath split the people from the rest of the people, and led ten tribes into Samaria (III Kings xii).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":560,"ref":"p560","source":"Judae vero tribus, et Benjamin remanserunt sub imperio Roboam, et multi de tribu Levi, qui habitabant in Jerusalem sacerdotes et Levitae, sicut scriptum est in Paralipomenon, reversi sunt in templum Dei, hoc est, in Jerusalem (II Par. xi). Tres ergo tribus fuerunt: hoc est, Juda: Juda ipsa regalis tribus, et Benjamin, et postea Levitae ibi venerant de diversis tribubus ad templum. Qui erant ergo in Samaria, de tribu Ephraim habebant regem. Quomodo enim qui regnabant in Judaae, habebant regem de tribu Juda, et genere David: sic qui regnabant in Samaria, habebant regem de tribu Ephraim, et reges ipsorum vocabuntur Ephraim. Legamus Osee prophetam, et omnem prophetiam ejus contra Ephraim reperiemus (Osee vii). Et dicitur ibi: Ephraim, inquit, factus est quasi columba insipiens. Vide quid dicat. Columba enim insipiens relinquit templum, et habitat in silvis. Columba semper in domibus habitat. Ephraim vero columba mea reliquit templum, reliquit domum, et habitat in silvis, habitat in desertis. Hoc interim secundum litteram, debemus enim et historiam ponere. Nunc vero post litteram, quasi per quosdam gradus debemus ad majora conscendere. Dicamus ergo, filios Ephraim, omnes esse haereticos. Et isti enim recceserunt de domo Dei, el isti dimiserunt David, et habitabant in desertis. Et dicuntur quidem columbae, quia legunt ipsi Scripturas, sed insipienter intelligunt.","english":"But the tribes of Judah and Benjamin remained under the rule of Rehoboam, and many from the tribe of Levi, the priests and Levites who lived in Jerusalem, as it is written in Paralipomenon, returned to the temple of God, that is, to Jerusalem (2 Par. 11). So there were three tribes: that is, Judah—Judah itself the royal tribe—and Benjamin, and afterward the Levites had come there from various tribes to the temple. Those, then, who were in Samaria had a king from the tribe of Ephraim. For just as those who reigned in Judah had a king from the tribe of Judah and the line of David, so those who reigned in Samaria had a king from the tribe of Ephraim, and their kings will be called Ephraim. Let us read the prophet Hosea, and we will find all his prophecy against Ephraim (Osee 7). And it is said there: Ephraim, he says, has become like a foolish dove. See what he says. For a foolish dove leaves the temple and lives in the woods. A dove always lives in houses. But Ephraim, my dove, has left the temple, has left the house, and lives in the woods, lives in the deserts. This for now according to the letter, for we must also set down the history. But now, after the letter, we must ascend to greater things, as it were by certain steps. Let us say, then, that the sons of Ephraim are all heretics. For they too have withdrawn from the house of God, and they too have abandoned David, and they were living in the deserts. And they are indeed called doves, because they themselves read the Scriptures, but they understand them foolishly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"Multi sunt qui dicuntur, filii Ephraim, intendentes et mittentes arcum. Vide omnes haereticos, qui dereliquerunt Jerusalem, qui dereliquerunt templum Dei, qui habitant in Samaria. Ubi fecerunt vitulos aureos? In Bethel, et in Dan. Et vide quid dicat: Fecerunt vitulos aureos in Bethel, in domo Dei, ido- Lolatrae facti sunt. Et fecerunt illud in Dan: hoc est, in judicium suum, et in condemnationem. Dereliquerunt domum Domini, et nihil aliud nisi de auro cogitant. Dicat aliquis, Quare fecerunt vitulos aureos? Noster thesaurus repositus est in vasis fictilibus. Ecclesiastici enim, rustici sunt et simplices: omnes vero haeretici, Aristolelici et Platonici sunt. Denique ut sciatis, quoniam omnis eloquentia saecularis, aurum dicitur: hoc est, quoniam lingua eorum quasi propter splendorem auri dicitur: Calix aureus Babylon in manu Domini. Videte quid dicat: Babylon confusionis. Ergo mundus iste, calix aureus est. De hoc calice aureo omnibus gentibus propinatur (Jerem. li). Filii Ephraim intendentes et mittentes arcum. Quamcumque videris scripturam haereticorum, omnes superstitiones habent. Reversi sunt in die belli. Nesciunt eum qui dixit: Pacem meam do vobis, pacem meam relinquo vobis (Joan. xiv); sed ad verba sunt praeparati. Habent verba, sed audient illud quod scriptum est: Dissipa gentes quae bella volunt (Psal. lxvii).","english":"Many are those who are called sons of Ephraim, bending and shooting the bow. Look at all the heretics, who have forsaken Jerusalem, who have forsaken the temple of God, who dwell in Samaria. Where did they make the golden calves? In Bethel and in Dan. And see what it says: They made golden calves in Bethel, in the house of God, and became idolaters. And they did this in Dan: that is, to their own judgment and condemnation. They forsook the house of the Lord, and think of nothing but gold. Let someone say, Why did they make golden calves? Our treasure is stored in vessels of clay. For the ecclesiastics are rustics and simple, but all heretics are Aristotelians and Platonists. Finally, so that you may know that all secular eloquence is called gold—that is, because their tongue is called, as it were, for the splendor of gold: Babylon is a golden cup in the hand of the Lord. See what it says: Babylon of confusion. Therefore this world is a golden cup. From this golden cup all nations are given to drink (Jer. li). The sons of Ephraim, bending and shooting the bow. Whatever writing of the heretics you see, they all have superstitions. They have turned back in the day of battle. They do not know him who said: My peace I give you, my peace I leave you (John xiv); but they are prepared for words. They have words, but they will hear what is written: Scatter the nations that desire wars (Ps. lxvii).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"Dicataliquis, nostram esse sententiam: Videamus consequential:\n\nNon custodierunt testamentum Dei, et in lege ejus noluerunt ambulare, et obliti sunt benefactorum ejus. Consurrexerunt contra cum, qui eos regeneravit in baptismate. Et mirabilium ejus quoe ostendit eis. Videte sensum Scripturarum, quomodo de filiis Ephraim venit ad historias praeteritas: utillud quod scriptum est: Aperiam in parabolis os meum, loquar propositiones ab initio: parabolice, dictum ostendit.\n\nCoram patribus eorum quoe fecit mirabilia in terra AEgypti, campo Taneos: interrupit mare, et perduxit eos, statuit aquas quasi in utre, et deduxit eos in nube diei. Dicat aliquis: Vim facis Scripturae: simpliciter enim dicitur de populo Israel, quando eductus est de terra AEgypti, et propterea secundum historiam dicitur. Et legimus decem iribus quoniam dereliquerunt Deum, et idololatrae effecti sunt, et quasi secuti sunt vitulos aureos. Videamus Asaph propheta quo tempore fuerit. Utique illo tempore, quando fuit David quadraginta annis. Rursum Salomon aliis quadraginta annis. Post octoginta annos sub Roboam, postea scissae sunt decem iribus. Vides ergo quod dicitur, non dicitur de decem tribubus, sedde haereticis prophetatur. Coram patribus eorum fecit mirabilia. Obliti ergo sunt haeretici patris sui, qui fecit mirabilia in terra AEgypti, in tenebris istius saeculi, quomodo illos liberavit.","english":"Let someone say that this is our meaning: let us consider what follows.\n\nThey did not keep the testament of God, and they were unwilling to walk in his law, and they forgot his benefits. They rose up against him who regenerated them in baptism. And they forgot his wonders which he showed to them. See the sense of the Scriptures, how from the sons of Ephraim it comes to past histories: so that what is written, I will open my mouth in parables, I will speak dark sayings from the beginning, he shows to have been said figuratively.\n\nBefore their fathers he did wonders in the land of Egypt, in the field of Tanis: he divided the sea and led them through, he set the waters as in a wineskin, and he led them in a cloud by day. Let someone say: You are doing violence to the Scripture; for it is said simply of the people of Israel, when they were led out of the land of Egypt, and therefore it is said according to history. And we have read of the ten tribes that they forsook God, and became idolaters, and as it were followed the golden calves. Let us see at what time Asaph the prophet was. Surely at that time when David was, for forty years. Again Solomon for another forty years. After eighty years under Rehoboam, afterwards the ten tribes were divided. You see, then, that what is said is not said of the ten tribes, but is prophesied of the heretics. Before their fathers he did wonders. The heretics, then, forgot their father, who did wonders in the land of Egypt, in the darkness of this world, how he delivered them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"In Ecclesia renati sunt, et postea ubi nati sunt, displicet eis Ecclesia. In terra AEgypti in campo Taneos: ubi idololatria, ubi rex AEgypti, ubi equitatus AEgypti, ubi Joannes et Mambres adversarii Moysi, ubi idololatria. Nos omnes eramus in AEgypto, et a Domino liberati sumus. Interrupit mare, et eduxit eos. Ambulabat Dominus super mare, et fluctus maris mitigavit, et nos perduxit. Interrupit mare, et eduxit eos. Usque hodie, o Monache fidelis, quando educeris de AEgypto, interrumpitur mare, et sic educeris. Statuit aquas quasi in utre. In Hebraeo non habet, utrem: sed, sicut acervum. Et deduxit eos in nube diei. Ecce Dominus venit in AEgyptum in nube levi. Nubem levem, aut proprie Salvatoris corpus debemus accipere: qui leve fuit, et nullo peccato praegravatum est. Aut certe nubem levem debemus sanctam Mariam accipere: nullo semine humano praegravatam. Ecce Dominus venit in AEgyptum, saeculi istius: super nubem levem, Virginem. Et deduxit eos in nube diei. Pulchre dixit, diei: Nubes enim illa non fuit in tenebris, sed semper in luce. Et tota nocte in illuminatione ignis. Et tenebrae non sunt absconsae a te. Sicut lux tibi, ita et nox tibi(Deut. iv). Et tota nocte in illuminatione ignis. Dominus noster, ignis consumens est. Ignis consumens. Non dixit quid consumens, nobis intwlligentiam dereliquit. Qui super fundamentum Christi aedificaverunt, lignum, fenum, stipulam (I Cor.","english":"In the Church they were reborn, and afterward, where they were born, the Church displeases them. In the land of Egypt, in the field of Tanis: where there is idolatry, where the king of Egypt is, where the cavalry of Egypt is, where Jannes and Jambres, the adversaries of Moses, are, where idolatry is. We were all in Egypt, and we have been set free by the Lord. He broke the sea, and brought them out. The Lord was walking upon the sea, and he calmed the waves of the sea, and he led us through. He broke the sea, and brought them out. To this day, O faithful monk, when you are led out of Egypt, the sea is broken, and so you are led out. He set the waters as if in a wineskin. In the Hebrew it does not have \"wineskin,\" but \"as a heap.\" And he led them in a cloud by day. Behold, the Lord has come into Egypt upon a light cloud. We ought to understand the light cloud either properly as the body of the Savior, which was light and weighed down by no sin, or certainly we ought to understand the light cloud as holy Mary, weighed down by no human seed. Behold, the Lord has come into Egypt, that is, into this world, upon a light cloud, the Virgin. And he led them in a cloud by day. Rightly he said \"by day,\" for that cloud was not in darkness, but always in light. And all night in the illumination of fire. And the darknesses are not hidden from you. As the light is to you, so also is the night to you. And all night in the illumination of fire. Our Lord is a consuming fire. A consuming fire. He did not say what he consumes; he has left the understanding to us. Those who have built upon the foundation of Christ, wood, hay, stubble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"iii): Dominus illis ignis consumens est. Ignis duplicem habet naturam, et lucet, et urit. Si peccatores sumus, incendit: si justi, lucet nobis.\n\nInterrupit petram in deserto. Interrupta nobis est petra in eremo. Percussa est petra, et fluxerunt aquae. Illa petra quae dicit: qui sitit, veniat et bibat; de cujus ventre fluxerunt flumina (Joan. vii). Et adaquavit eos velut in abysso multa... In deserto, ubi aqua non erat, abundantia nobis aquarum facta est.\n\nEt eduxit aquam de petra, et eduxit tamquam flumina aquas, et apposuerunt adhuc peccare ei, etc. O perversitas cordis pravi, in Deum male loquitur, et qui justitiam esurire debuerat, carnes requirit et olera. Nam sicut Moyses percussit in eremo petram, et produxit populo aquas (Num. xx), ita el Dominus quem Paulus percussum ait propter peccata nostra, immensos nobis protulit fontes (Rom. iv): apostolos scilicet, quos petra monstravit, et per quos fluxerunt torrentes. Torrentes autem doctores accipimus: per quos torrentes, id est, subsequentes Ecclesiarum doctores repleti sunt. Ex quorum nos praedicatione, sitim verbi Dei restinguimus. Sed et ad fontem Baptismi nobis atque martyrii, eadem petra ostendit. De latere enim ejus cum percussus est, sanguis et aqua processit, quod baptismum et martyrium figuravit (Joan. xix).","english":"The Lord is a consuming fire to them. Fire has a twofold nature: it both gives light and burns. If we are sinners, it burns us; if we are righteous, it gives us light.\n\nHe split the rock in the desert. The rock was split for us in the wilderness. The rock was struck, and waters flowed. That rock which says: Let him who thirsts come and drink; from whose belly rivers flowed (John 7). And he gave them drink as in a great deep... In the desert, where there was no water, an abundance of waters was made for us.\n\nAnd he brought water out of the rock, and brought forth waters like rivers, and they still went on to sin against him, etc. O the perversity of a depraved heart: it speaks evil against God, and he who ought to hunger for righteousness seeks meat and vegetables. For just as Moses struck the rock in the wilderness and brought forth waters for the people (Num. 20), so the Lord, whom Paul says was struck because of our sins (Rom. 4), brought forth for us immense fountains: namely, the apostles, whom the rock showed forth, and through whom torrents flowed. And by torrents we understand the teachers: through these torrents, that is, the subsequent teachers of the Churches, they were filled. From their preaching we quench our thirst for the word of God. But the same rock also showed forth for us the fount of baptism and of martyrdom. For when his side was struck, blood and water came forth, which prefigured baptism and martyrdom (John 19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"Torrentes autem doctores dicti, quia priusquam crederent, ab imbribus et volutabris hujus saeculi erant repleti. Nunc autem baptismo abluti, a fonte vitae perennis inundaverunt. Addit murmuratio Judaica, dicens:\n\nNumquid et panem poterit dare, aut parare mensam Populo suo? Difficilem putat virtutem Dei: ut qui eduxerit aquam de saxo, quasi non possit manna dare de coelo.\n\nIdeo audivit Dominus, et distulit. Utique se ab eis, ne in terram repromissionis intrarent. Et ignis accensus est in Jacob, et ira ascendit in Israel. Jacob non semper supplantator vitiorum intelligitur: nec Israel in omnibus videns Deum accipitur. Apostolus autem docet esse Israelem secundum carnem (I Cor. x), de quo dicitur: Et fornicatus est Israel (Judic. viii). Si enim vidisset mente Deum, fornicatus utique non fuisset. Sic de Jacob, cum Esau pollutum idolis adorabat, dicens: Video faciem tuam tamquam faciem angeli Dei (Gen. xxiii); vel, cum impinguatus recalcitravit, non erat supplantator vitiorum. Ideo et hic ita intelligendum est: quia accensus est in Jacob terrenus ignis concupiscentiae, et ita in ultione divina, super Israel carnalem ascendit.","english":"But the torrents are called teachers, because before they believed, they were filled from the rains and mire of this world. Now, however, washed by baptism, they have overflowed from the fountain of everlasting life. The Jewish murmuring adds, saying:\n\nCan he also give bread, or prepare a table for his people? He thinks the power of God difficult: as though he who brought water out of the rock could not, as it were, give manna from heaven.\n\nTherefore the Lord heard, and deferred. Surely he deferred to himself, lest they enter into the land of promise. And fire was kindled in Jacob, and wrath went up in Israel. Jacob is not always understood as the supplanter of vices, nor is Israel in all things taken as the one who sees God. But the Apostle teaches that there is an Israel according to the flesh (1 Cor 10), of whom it is said: And Israel committed fornication (Judg 8). For if he had seen God in his mind, he would certainly not have committed fornication. So too of Jacob, when he adored the one polluted with idols, saying: I see your face as the face of an angel of God (Gen 33); or when, grown fat, he kicked back, he was not the supplanter of vices. Therefore here too it must be understood thus: that the earthly fire of concupiscence was kindled in Jacob, and so in divine vengeance it went up over the carnal Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"Quia non crediderunt in Deum, nec speraverunt in salutari ejus. Nec Patrem, nec Filium, qui salus mundi est, crediderunt.\n\nEt mandavit nubibus desuper, et januas coeli aperuit. Et pluit illis manna ad manducandum. Praestita haec sunt Hebraeis: sed et modo in Ecclesia prophetis et apostolis praecipitur, ut nobis verbum praedicationis, quo anima spiritualiter pascatur, annuntient. Panem coeli dedit eis, panem angelorum manducavit homo. Ipse homini cibum praebuit, qui dixit: Ego sum panis vitae, qui de coelo descendi: qui manducaverit ex eo, vivet in aeternum (Joan. vi). Ex hoc enim pane coeli, sancti reficiuntur et angeli. Cibaria misit eis in abundantia. Ut jam non litterae hordeo, sed spiritualis tritici dogmate satientur.\n\nEt transtulit Austrum de coelo, et induxit in virtute sua Africum, et pluit super eos sicut pulverem carnes, etc. In ventis, flatum Spiritus sancti demonstrat. Collatio autem multitudinis, quae pulveri vel arenae maris assimilatur, terrenum et durum eorum arguit sensum.","english":"Because they did not believe in God, nor hope in his salvation. They believed neither in the Father nor in the Son, who is the salvation of the world.\n\nAnd he commanded the clouds from above, and opened the doors of heaven. And he rained manna upon them to eat. These things were granted to the Hebrews; but even now in the Church it is commanded to the prophets and apostles that they announce to us the word of preaching, by which the soul is spiritually fed. He gave them the bread of heaven; man ate the bread of angels. He himself provided food for man, who said: I am the bread of life, who came down from heaven; he who eats of it will live forever (John 6). For from this bread of heaven, the saints and the angels are refreshed. He sent them provisions in abundance, so that they might no longer be filled with the barley of the letter, but with the doctrine of spiritual wheat.\n\nAnd he brought the south wind from heaven, and brought in the west wind by his power, and rained flesh upon them like dust, etc. In the winds he shows the breath of the Holy Spirit. But the gathering of the multitude, which is likened to dust or to the sand of the sea, proves their earthly and hard understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"El ceciderunt in medio castrorum eorum, circa tabernacula eorum, et manducaverunt, et saturati sunt nimis. Castra, synagogas dicit. Tabernacula vero, corda eorum in quibus haec defluxerunt. Quod autem eos nimis indicat saturatos, ingluviem eorum carnalem increpat: quod hi qui de Dei praeceptis refici debuerant, de pulvereis se carnibus sentiunt satiatos. Et desiderium eorum attulit eis: non sunt fraudati a desiderio suo. Immensa pietas Domini, ut terreno victu esurientes pascit: sic et qui eum desideraverit, coelesti, quem superius diximus, pane replet. Ergo hi qui carnes tantum, et non Deum de· sideraverunt, quid in sequenti tulerint, videamus.\n\nAdhue esca eorum erat in ore ipsorum, et ira Dei ascendit super eos, et occidit pingues eorum. Haec de his qui Deum post acceptum manna dereliquerunt. Nam et nunc in Ecclesia si quis Carne et Sanguine Christi reficitur, et declinat ad vitia, noverit sibi Dei Judicium imminere, sicut Paulus apostolus ait: Qui acceperit corpus et Sanguinem Christi indigne, judicium sibi sumit, et bibit (I Cor. xi). Et electos Israel impedivit. Impediuntur, et nunc electi Ecclesiae: si ne Ipsi quoque sacerdotes innocenter haec sacramenta percipiant.","english":"And they fell in the midst of their camps, around their tents, and they ate and were more than satisfied. By camps he means the synagogues; by tents, their hearts, into which these things flowed down. But in saying they were more than satisfied, he rebukes their carnal gluttony: that those who ought to have been refreshed by God's commandments feel themselves filled with dusty flesh. And he brought them their desire: they were not deprived of their desire. Vast is the Lord's mercy, that he feeds with earthly food those who hunger: so too, whoever desires him he fills with the heavenly bread we mentioned above. Therefore let us see what those who desired only flesh and not God afterward endured.\n\nWhile their food was still in their mouths, the wrath of God rose up against them, and it killed their fat ones. This is said of those who abandoned God after receiving the manna. For even now in the Church, if anyone is refreshed by the Flesh and Blood of Christ and turns aside to vices, let him know that God's judgment hangs over him, as the apostle Paul says: Whoever receives the body and blood of Christ unworthily takes judgment upon himself and drinks (1 Cor 11). And it hindered the elect of Israel. Even now the elect of the Church are hindered: if only the priests themselves would receive these sacraments without guilt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"In omnibus his peccaverunt adhuc: et non crediderunt in mirabilibus ejus. Et defecerunt, etc. Peccant quotidie iniqui, quoadusque deficiant, et cum festinatione deficiunt: qui sacerdotibus Dei obaudire contemnunt, sicut et populus ille qui contra famulum Dei Moyseu murmurabat.\n\nCum occideret eos, quoerebant eum, et revertebantur, et diluculo veniebant ad eum. Flagellati in peccatis revertebantur: excussoque infidelitatis somno, maturabant ut audirent verbum Dei.\n\nEt rememorabant, quia Deus adjutor est eorumt et Deus excelsus redemptor eorum est. Nullum posse intellexerunt adjutorium ferre, nisi illum qui eos do servitute AEgypti liberavit.\n\nEt dilexerunt eum in ore suo. Cum dicerent: Omnia quaecumque praeceperit Moyses, faciemus (Exod. ii). Et lingua sua mentiti sunt ei. Dicentes Moysi: Omnia quaecumque dixerit Dominus, faciemus.","english":"In all these things they still sinned: and they did not believe in his wonders. And they failed, etc. The wicked sin daily, until they fail, and they fail with haste: those who despise obeying the priests of God, just as that people also murmured against Moses, the servant of God.\n\nWhen he slew them, they sought him, and they returned, and at dawn they came to him. Having been scourged for their sins, they returned: and having shaken off the sleep of faithlessness, they made haste to hear the word of God.\n\nAnd they remembered that God is their helper, and the Most High God is their redeemer. They understood that no help could be brought, except by him who freed them from the slavery of Egypt.\n\nAnd they loved him with their mouth. When they said: All things whatsoever Moses has commanded, we will do (Exod. 2). And with their tongue they lied to him. Saying to Moses: All things whatsoever the Lord has said, we will do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"Cor autem ipsorum non erat rectum cum eo, nec fideles habiti sum in testamento ejus. Nam et Dominus testimonio utens Iasiae prophetae, dicebat: Populus hic labiis me honorat: cor antem ejus longe est a me (Isa. xxix).\n\nIpse autem est misericors, et propitius fiet peccatis Eorum, etc. Multitudo enim misericordiarum continet eum, ut dum exspectat poenitentiam, non puniat delinquentem: quia non vult mortem peccatoris, sed ut convertatur et vivat (Ezech.·xviii).\n\nEt rememoratus est, quia caro sunt. Scit enim, quia caro semper resistit legi Dei. Spiritus vadens, et non rediens. Novit enim quia bomo, amisso spiritu, in pulverem revertitur. Nam et Spiritus sanctus cum recedit a peccatoribus, quamdiu in volutabris peccaminum sunt, non revertitur ad eos.\n\nQuoties exacerbaverunt eum in deserto: in iram concitaverunt eum in inaquoso. In incredulitate utique atque ariditate cordis sui.","english":"But their heart was not right with him, nor were they counted faithful in his covenant. For the Lord also, using the testimony of the prophet Isaiah, was saying: This people honors me with their lips, but their heart is far from me (Isa. 29).\n\nBut he himself is merciful, and will be propitious to their sins, etc. For the multitude of his mercies restrains him, so that while he awaits repentance, he does not punish the offender: because he does not will the death of the sinner, but that he be converted and live (Ezek. 18).\n\nAnd he remembered that they are flesh. For he knows that the flesh always resists the law of God. The spirit going and not returning. For he knows that man, once the spirit is lost, returns to dust. For even the Holy Spirit, when he withdraws from sinners, does not return to them as long as they are in the wallowings of sins.\n\nHow often they provoked him in the desert: they stirred him to anger in the waterless place. In unbelief, certainly, and in the dryness of their heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":570,"ref":"p570","source":"Et conversi sunt, et tentaverunt Deum, et Sanctum Israel exacerbaverunt. Erat tunc Moyses sanctus Israel, qui Deum et mente videbat et oculis, quem s(??)- pius exacerbabant. Sed et nunc exacerbant, cum audiunt, quod Christum Dominum in carne nasciturum annuntiat.\n\nNon sunt recordati manus ejus: die qua redemit eos de manu tribulantis. Pharaonis utique, qui figuraliter diabolus dicitur.\n\nSicut posuit in AEgypto signa sua, et prodigia sua in campo Taneos. Sicut enim tunc in decem signis, id est, plagis, Moyses populum ex AEgypto liberavit: ita et Paulus apostolus decem Epistolis praesentis mundi tenebras oppressit.\n\nConvertit in sanguinem flumina eOrum, et imbres eorum ne biberent. Vana philosophorum verba, quae in doctrinis Platonicis Ecclesiae parvulos interimebant: in ultionem divinam illis conversa est et in cruorem, utqui sanguinem fundebant, id est, animas jugulaverant seducendo, sanguine deinceps potarentur.","english":"And they turned back and tempted God, and provoked the Holy One of Israel. Moses was then the holy one of Israel, who saw God both in mind and with his eyes, whom they kept provoking. But even now they provoke him, when they hear that he proclaims the Lord Christ who was to be born in the flesh.\n\nThey did not remember his hand: on the day when he redeemed them from the hand of the oppressor. Of Pharaoh, surely, who is figuratively called the devil.\n\nAs he set his signs in Egypt, and his wonders in the field of Tanis. For just as Moses then freed the people from Egypt by ten signs, that is, plagues, so too the apostle Paul by ten Epistles pressed down the darkness of the present world.\n\nHe turned their rivers into blood, and their rains, that they might not drink. The empty words of the philosophers, which in the Platonic teachings were killing the little ones of the Church, were turned against them by divine vengeance, even into gore, so that those who were shedding blood, that is, who were slaughtering souls by seducing them, might thereafter drink blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"Misit in eos cynomyiam, et comedit eos. In cynomyia Cynicorum sectam indicavit, quae libidinem atque luxuriam, summum praedicat bonum. Et ranam, et disperdidit eos. In ranarum vocibus, eta poetarum carmina designantur, quae per inflationem verbositatis exterminationum fabulas intulerunt.\n\nEt deditaerugini fructus eorum. In aerugine, sive canicula, fornicationis forma monstratur. Nam sicut haec lento repens conamine, crudelissime arborum fructibus insidiatur: ita et haec blande illiciens homines, iniquis eos atque occultis morsibus saevissime vorat. Et labores eorum locust. In locusta, humani generis discordiae confutantur. Quae cum sine rege ordinatum ducat exercitum, humanum tamen genus semper dissidet ac discordat.\n\nOccidit in grandine vineas eorum, et moros eorum in pruina. Et tradidit grandini jumenta eorum, et possessiones eorum igni. In grandine castigatio divina monstratur: in qua vel vineae, vel arbores flagellantur: hae scilicet quae pro bonis fructibus, tribulos protulerant. Ab hac enim grandine et jumenta occiduntur, ut eorum insipientia arguatur, qui divinum nomen bestlis indiderunt. Ignis quoque ad depascenda vitia et illuminanda credentium corda mittitur, sicut Dominus ait: Ignem veni mittere in terram: et quid volo, nisi ut accendatur (Luc. xii)?","english":"He sent among them the dog-fly, and it devoured them. In the dog-fly he indicated the sect of the Cynics, which proclaims lust and luxury to be the highest good. And the frog, and it destroyed them. In the croaking of frogs are designated the poems of the poets, which through the inflation of wordiness brought in the fables of destruction.\n\nAnd he gave their fruits to the mildew. In the mildew, or blight, the form of fornication is shown. For just as this, creeping with slow effort, most cruelly lies in wait for the fruits of trees, so too this one, alluring men with flattery, most savagely devours them with iniquitous and hidden bites. And their labors to the locust. In the locust the discords of the human race are confuted. For though it leads its army in order without a king, yet the human race always disagrees and is at discord.\n\nHe killed their vineyards with hail, and their mulberry trees with frost. And he delivered their beasts of burden to the hail, and their possessions to fire. In the hail the divine chastisement is shown, in which either vineyards or trees are scourged—namely those which, instead of good fruits, had brought forth thorns. For by this hail even the beasts of burden are killed, so that the foolishness of those who gave the divine name to beasts may be reproved. Fire also is sent to consume vices and to enlighten the hearts of believers, as the Lord says: I came to send fire on the earth, and what do I desire but that it be kindled (Luke 12)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":572,"ref":"p572","source":"Misit in eos iram indignationis suoe: indignationem, et iram ei tribulationem, immissionem per angelos malos. Ut qui divinis plagis non arguebantur, diabolicis insidiis tunderentur. Qui autem sint angeli, ipse Dominus in Evangelio declaravit: Ite, inquit, in ignem, quem praeparavit Pater meus diabolo et angelis ejus (Matt. xxv).\n\nViam fecit semitoe iroe suoe, et non pepercit a morte animabus eorum, et jumenta eorum in morte conclusit. Habet viam divina ira, cum in peccati ultione quis traditus nou liberat animam suam a supplicio gehennae. Vel cum insipientia, quae jumentis est similis, in morte sempiterna concluditur.\n\nEt percussit omne primogenitum in terra eorum: primitias omnis laboris eorum in tabernaculis Cham. Sicut haecgesta in AEgypto referuntur: ita et Dominus, principatus, et potestates, sive daemoniorum, sive vitiorum, in hoc mundo, sacrosancto adventu suo delevit, ac triumphavit in ligno crucis suae, et ab eorum corde depulit, qui calliditati diabolicae dediti fuerant, quia Chaima calliditas interpretatur.","english":"He sent upon them the wrath of his indignation: indignation, and wrath, and tribulation, a sending by evil angels. So that those who were not reproved by divine plagues might be beaten by diabolical snares. But who these angels are, the Lord himself declared in the Gospel: Go, he says, into the fire which my Father prepared for the devil and his angels (Matt. 25).\n\nHe made a way for the path of his wrath, and he did not spare their souls from death, and he shut up their beasts in death. Divine wrath has a way, when in the avenging of sin someone handed over does not free his soul from the punishment of Gehenna. Or when foolishness, which is like beasts, is shut up in eternal death.\n\nAnd he struck every firstborn in their land: the firstfruits of all their labor in the tabernacles of Cham. As these things are reported to have been done in Egypt, so also the Lord destroyed the principalities and powers, whether of demons or of vices, in this world by his sacrosanct advent, and triumphed on the wood of his cross, and drove them from the heart of those who had been devoted to diabolical cunning, because Chaima is interpreted as cunning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":573,"ref":"p573","source":"Et abstulit sicut oves populum suum, et perduxit eos tamquam gregem in deserto, Ilis plagis verberata Dominus AEgypto, eduxit populum suum de suprascripta servitute, quem sanguine suo redemerat, et collocavit eum in Ecclesia, quae prius sterilis fuerat ac deserta: de qua ait: Multi filii desertae, magis quam ejus quae habet virum (Isa. uv)\n\nEt eduxit eos in spe, et non timuerunt, ei inimicos eorum operuit mare. Collocatis bis in spe aeternitatis, operuit mare inimicos eorum, scilicet ut cum bi abluebantur baptismo, diabolus cum suis exercitibus mergeretur.\n\nEt induxit eos in montem sanctificationis suae: in montem quem acquisivit dextra ejus. In ipsam Ecclesiam quam virtute gloriosae resurrectionis suae acquisivit.\n\nEt ejecit a facie eorum gentes, et sorte divisit eis terram in funiculo distributionis, et habitare fecit in tabernaculis eorum tribus Israel. Ejectis peccatis gentibus a cordibus humanis, data est eis possessio terrae viventium: fuctumque est, ut ubi quondam sortilegus hariolusque habitaverat, nunc mente videns Deum inhabitet.","english":"And he took away his people like sheep, and led them like a flock in the desert. By these plagues Egypt was struck, and the Lord led his people out of the servitude described above, a people whom he had redeemed by his own blood, and he settled them in the Church, which had formerly been barren and deserted; of which it says: Many are the children of the desolate, more than of her who has a husband (Isa. 54).\n\nAnd he led them out in hope, and they did not fear, and the sea covered their enemies. Once they were settled in the hope of eternity, the sea covered their enemies—that is, so that when they were washed in baptism, the devil with his armies might be drowned.\n\nAnd he brought them into the mountain of his sanctification: into the mountain which his right hand acquired. Into that very Church which he acquired by the power of his glorious resurrection.\n\nAnd he cast out the nations from before their face, and divided the land to them by lot with the line of distribution, and made the tribes of Israel dwell in their tabernacles. When the nations of sins had been cast out from human hearts, the possession of the land of the living was given to them; and it came about that where once the soothsayer and diviner had dwelt, there now dwells one who sees God with the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"Et tentaverunt, et exacerbaverunt Deum excelsum: et testimonia ejus non custodierunt. Et averterunt se, et non servaverunt pactum: quemadmodum patres eorum. Ad Judaeos nunc sermo convertitur, quos neo virtus, noc beneficia mollierunt divina: sed sicut patres eorum occiderunt prophetas, ita et isti ipsum Dominum persequuntur. Conversi sunt in arcum pra- Vum. Arcus enim perversus est, qui dum contra inimicos sagittam putatur jacere, sauciat tenentem. Sic et Judaei, qui in Deum liberatorem suum, iniquas jaculantur verborum sagittas.\n\nIn iram concitaverunt eum in collibus suis: et in sculptilibus suis ad aemulationem eum provocaverunt. Relicto enim eo, servierunt idolis ac simulacris, adorantes etiam in montibus.\n\nAudivit Dominus et sprevit: et ad nihilum redegit valde Israel. Illum qui tantum nomine, et non visione Israel erat.\n\nEt repulit tabernaculum Silo, tabernaculum suum, in quo habitavit inter homines. Vel in tabernaculis Silo sub Eli, vel in Jerusalem sub Salomone. Sed his repulsis, elegit potius templum regis virginis incorruptae, sive Eclesiae sanctae ex gentibus evocatae.","english":"And they tempted and provoked the most high God, and they did not keep his testimonies. And they turned away and did not keep the covenant, like their fathers. The discourse is now turned to the Jews, whom neither power nor divine benefits softened; but just as their fathers killed the prophets, so these also persecute the Lord himself. They were turned into a perverse bow. For that bow is perverse which, while it is thought to shoot an arrow against enemies, wounds the one holding it. So too the Jews, who shoot iniquitous arrows of words against God their deliverer.\n\nThey stirred him to anger on their hills, and provoked him to jealousy with their carved images. For having abandoned him, they served idols and graven images, worshipping even on the mountains.\n\nThe Lord heard and despised, and brought Israel very much to nothing—that Israel which was so in name only, and not in vision.\n\nAnd he rejected the tabernacle of Shiloh, his own tabernacle, in which he dwelt among men. Either in the tabernacles of Shiloh under Eli, or in Jerusalem under Solomon. But these being rejected, he chose rather the temple of the virgin king uncorrupted, or of the holy Church called forth from the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"Tradidit in captivitatem virtutem eorum, et pulchritudinem eorum in manus inimici: et conclusit in gladio populum suum, et haereditatem suam sprevit. Juvenes eorum, etc. Manifeste hic excidium illud quod in Jerosolymis sub Tito Vespasianoque actum est, praeconavit, Et quia tamquam acta agenda praedixit, noverit qui legit, quia apud Deum futura jam facta sunt. Sed utinam et in nobis haec, Domino cooperante, fiat, ut concupiscentia decidat, erecta potestate virtutum. Forma iniqui amoris corruat, erecta Ecclesiae pulchritudine. Interimatur populus vitiorum, vivificata numerositate virtutum. Respuatur terrena haereditas, acquiratur regnum Dei. Juvenculus, id est, incipiens peccatum, a virtute Sancti Spiritus exuratur, et virgo anima collaetetur. Incentores viliorum, gladio, id est, verbo Dei trucidentur, ut exsultent mentes ab his viduatae cum Christo.","english":"He delivered their strength into captivity, and their beauty into the hands of the enemy; and he shut up his people in the sword, and he despised his inheritance. Their young men, etc. Here he plainly foretold that destruction which was carried out at Jerusalem under Titus and Vespasian. And because he foretold things as though already done, let the reader know that with God future things are already done. But would that this also be done in us, with the Lord cooperating, so that concupiscence may fall, with the power of the virtues raised up. Let the form of wicked love collapse, with the beauty of the Church raised up. Let the people of the vices be slain, with the multitude of the virtues brought to life. Let the earthly inheritance be rejected, let the kingdom of God be acquired. Let the little youth, that is, the beginning of sin, be burned up by the power of the Holy Spirit, and let the virgin soul rejoice together. Let the inciters of vile things be slaughtered by the sword, that is, by the word of God, so that minds widowed from these things may exult with Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":576,"ref":"p576","source":"Et excitatus est tamquam dormiens Dominus, tamquam potens crapulatus a vino, et percussit inimicos suos in posteriora, opprobrium sempiternum dedit eis. Ut dormiens et quasi ebrius, habetur Dominus in cordibus iniquorum. Quum autem poenitentiam agere coeperint, excitatur. Et percussis vitiis usque in posteriora temporum, traditisque in opprobrium sempiternum, vigilat in eis.\n\nEt repulit tabernaculum Joseph, et tribum Ephraim non elegit: sed elegit tribum Juda, montem Sion quem dilexit. Non ad hoc repulit tribum Joseph vel Ephraim, ut in aeternum sperneret: sed noluit de ea suscipere carnem, eligens tribum Juda, de qua beata Maria procederet, ex qua nasceretur ipse, ui dilectionis suae montem, id est, Ecclesiam elevaret.\n\nEt aedifieavit sicut unicornium sanctificium suum in terra, quam fundavit in saecula. Ipsam Ecclesiam suam singulari virtute firmavit, ut immobilis in saecula sempiterna persisteret.","english":"And the Lord was aroused as if from sleep, as a mighty man drunk with wine, and he struck his enemies on their hind parts, and gave them over to everlasting reproach. As one sleeping and, so to speak, drunk, the Lord is regarded in the hearts of the wicked. But when they begin to repent, he is aroused. And when their vices have been struck down even to the hindmost parts of their times, and they have been handed over to everlasting reproach, he keeps watch within them.\n\nAnd he rejected the tabernacle of Joseph, and did not choose the tribe of Ephraim: but he chose the tribe of Judah, Mount Zion which he loved. He did not reject the tribe of Joseph or Ephraim for this reason, that he might spurn it forever: but he was unwilling to take flesh from it, choosing the tribe of Judah, from which blessed Mary would come forth, from whom he himself would be born, so that he might raise up the mountain of his love, that is, the Church.\n\nAnd he built his sanctuary like that of unicorns on the earth, which he founded for the ages. He established that same Church of his with singular power, so that it might endure immovable through everlasting ages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"Elegit David servum suum, et sustulit eum de gregibus ovium, et de post fetantes accepit eum. Pascere, etc. Omnia haec ad Christum Dominum referenda sunt, qui a paterno consillo, ad redemptionem nostram electus est de grege mortalium: carnem assumens, pascens Christianum populum, sive supplantatorem vitiorum, sive monte videntem Deum. Qui nuno Ecclesiam suam suis voluntatibus inhaetentem, in bonitate cordis sui pascere, et in coelesti Jerusalem collocare dignetur. Ipsi gloria cum aeterno Patre et Spiritu sancto, in saecula saeculorum. Amen.\n\nPSALMUS LXXVIII.\n\nPsalmus Asaph. Iste psalmus vocem continet prophetae, captivitatem terrenae Jerusalem deplorantis: quae captivitas non tantum ad illam civitatem, quantum ad animam, quae saepe civitas scribitur, referenda est.\n\nDeus, venerunt gentes in haereditatem tuam: polluerunt templum sanctum tuum. Apostolus dicit: Vos estis templum Dei, et Spiritus Dei habitat in vobis (I Cor. iii). Si quis templum Dei violaverit, disperdet illum Deus. Ergo si increscentibus vitiis succumbit anima Christiana: tunc hacreditas quae Dei esse debuerat, adversario subditur, et tunc templum Spiritui sancto dedicatum, coinquinatum a gentium criminibus disperditur. Posuerunt Jerusalem in pomorum custodiam.","english":"He chose David his servant, and took him from the flocks of sheep, and from following the ewes he received him. To pasture, etc. All these things must be referred to Christ the Lord, who by the Father's counsel was chosen for our redemption from the flock of mortals: taking flesh, pasturing the Christian people, whether as the supplanter of vices, or as one seeing God on the mountain. May he deign now to pasture his Church, clinging to his wills, in the goodness of his heart, and to place it in the heavenly Jerusalem. To him be glory with the eternal Father and the Holy Spirit, for ever and ever. Amen.\n\nPSALM 78.\n\nA psalm of Asaph. This psalm contains the voice of the prophet lamenting the captivity of the earthly Jerusalem: which captivity must be referred not so much to that city as to the soul, which is often written of as a city.\n\nO God, the nations have come into your inheritance: they have defiled your holy temple. The Apostle says: You are the temple of God, and the Spirit of God dwells in you (1 Cor 3). If anyone violates the temple of God, God will destroy him. Therefore if the Christian soul succumbs as vices increase: then the inheritance which ought to have been God's is subjected to the adversary, and then the temple dedicated to the Holy Spirit, defiled by the crimes of the nations, is destroyed. They have set Jerusalem as a storehouse of fruits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"Sicut enim poma cum maturescere coeperint, a suis custodiuntur, maturaque facilius devorantur: ita et adversarius noster irruentibus vitiis custodii sibi consentientem animam donec eam ad plenum voluntatis suae consensum adducens, valeat devorare. Quamdiu enim in ea scintilla lucet fidei, acerba est dentibus inimici.\n\nPosuerunt morticina servorum tuorum escas volatilibus coeli: carnes sanctorum tuorum bestiis terrae. Effuderunt sanguinem ipsorum tamquam aquam in circuitu Jerusalem, et non erat qui sepeliret. Haec quidem in Jerusalem ante adventum acta sunt Salvatoris: sed passionem infantum figuraverunt, ubi carnes eorum bestiis atque volucribus, id est, persecutoribus expositae sunt, et tanta multitudo sanguinis est effusa, ut vix omnium sepeliri corpuscula possent. Circuitus autem in Jerosolymis, plorantis Ecclesiae intelligitur luctus, juxta illud: Rachel plorans filios suos, et noluit consolari, quia non sunt (Jerem. xxxi; Mattii. ii).","english":"For just as fruits, when they begin to ripen, are guarded by their keepers, and when ripe are more easily devoured, so too our adversary, when vices rush in, keeps watch over the soul that consents to him, until by leading it to the full consent of his will, he may be able to devour it. For as long as a spark of faith shines in it, it is bitter to the teeth of the enemy.\n\nThey have set the corpses of your servants as food for the birds of the sky: the flesh of your holy ones for the beasts of the earth. They have poured out their blood like water around Jerusalem, and there was no one to bury them. These things were indeed done in Jerusalem before the Savior's coming: but they prefigured the passion of the infants, when their flesh was exposed to beasts and birds, that is, to persecutors, and such a multitude of blood was poured out that scarcely the little bodies of all could be buried. But the circuit around Jerusalem is understood as the mourning of the weeping Church, according to that saying: Rachel weeping for her children, and she would not be comforted, because they are not (Jeremiah 31; Matthew 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"Facti sumus opprobrium vicinis nostris, etc. Opprobrium fiunt sancit his qui prius fratres fuerant, et tunc separati ab Ecclesia, timentes Deum persequuntur: quod ad haereticos refertur:\n\nUsquequo, Domine, irasceris in finem, accendetur relut ignis zelus tuus? Effunde iram tuam in gentes quae te non noverunt, et in regna quae nomen, etc. Ne nobis irascaris quaesumus, Domine, qui te novimus: sed in illos potius retorque furorem tuum, qui Christum tuum ignorant.\n\nQuia comederunt Jacob, et locum ejus desolave- Runt. Illum carnalem, qui seductus est astu inimici.\n\nNe memineris iniquitatum nostrarum antiquarum: cito anticipent nos misericordiae tuae, Domine, quia pauperes facti sumus nimis. Praeveniat nos quaesumus, Domine, misericordia, quae est unigenitus tuus, ut veniens propitietur iniquitatibus nostris, et eruat nos a peccatis. Pauperes enim facti sumus in inundo propter illum.","english":"We have become a reproach to our neighbors, etc. They become a reproach to the saints who were formerly brothers, and then, separated from the Church, they persecute those who fear God: which is referred to the heretics.\n\nHow long, O Lord, will you be angry unto the end, will your zeal be kindled like fire? Pour out your wrath upon the nations that have not known you, and upon the kingdoms that have not called upon your name, etc. Do not be angry with us, we beseech you, O Lord, who know you: but rather turn back your fury upon those who do not know your Christ.\n\nBecause they have devoured Jacob, and laid waste his place. That carnal one, who was seduced by the cunning of the enemy.\n\nDo not remember our ancient iniquities: let your mercies quickly come before us, O Lord, for we have become very poor. Let your mercy, we beseech you, O Lord, which is your only-begotten, come before us, that coming it may be propitious to our iniquities, and deliver us from our sins. For we have become poor in the world on account of him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"Adjuva nos, Deus, salutaris noster; propter gloriam nominis tui, Domine, libera nos, et propitius esto peccatis nostris, etc. Tunc nobis, vel adjuvas, vel propitiaris: si claritas nominis tui, quae in gentibus benedicitur, nos morte sua a morte eripiat.\n\nNequando dicant gentes, ubi est Deus eorum? et innotescat in nationibus coram oculis nostris. Gentes, sive nationes, potestates adversae sunt, quae invalescunt adversum nos, dicentes: Ubi est Deus verax vester? Sicut pagani martyribus saepe dicebant.\n\nUltio sanguinis servorum tuorum qui effusus est. Judicium hic invocat: quo sanguis martyrum exquiratur a Domino, qui in Apocalypsi ait: Quiescite modicum, donec impleatur numerus conservorum vestrorum (Apoc. vi). Introeat in conspectu tuo gemitus compeditorum. Qui te per longas lacryrmas requirentes, absolvi et twcum esse desiderant.","english":"Help us, God, our savior; for the glory of your name, Lord, free us, and be propitious to our sins, etc. Then you either help us or are propitious to us: if the clarity of your name, which is blessed among the nations, snatches us from death by its death.\n\nLest perhaps the nations say, where is their God? and let it become known among the nations before our eyes. The nations, or peoples, are the adverse powers, which prevail against us, saying: Where is your truthful God? As the pagans often said to the martyrs.\n\nThe avenging of the blood of your servants which has been shed. Here he invokes judgment: whereby the blood of the martyrs is required by the Lord, who says in the Apocalypse: Rest a little while, until the number of your fellow servants is fulfilled (Apoc. 6). Let the groaning of the imprisoned enter into your sight. Those who seek you through long tears desire to be absolved and to be with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"Secundum magnitudinem brachii tui, posside filios Mortificatorum. Eos scilicet qui per martyrum exempla currentes, crucifixerunt se vitiis et concupiscentiis.\n\nRedde vicinis nostris septuplum in sinu eorum. Ut non judicii poena damnentur, sed in hoc sacculo septuplam compositionem poenitendo dissolvant. Sinus autem saeepe pectus hominis intelligitur, in quo anima requiescit. Improperium ipsorum quod exprobraverunt tibi, Domine. Tibi enim exprobrant: quia martyres tuos in quibus habitas, contumeliis affligunt.\n\nNos autem populus tuus, et oves pascuae tuae. Propter innocentiam autem, quam gerunt, oves vocantur, vel quia Christum pastorem habent. Confitebimur tibi in saecula, et in generatione et generationem. Hoc est, a prophetis usque in Evangelia. Annuntiabimus laudem tuam. Quia tibi est cum aeterno Patre et Spiritu sancto honor et gloria, in saecula saeculorum. Amen.","english":"According to the greatness of your arm, possess the sons of the Mortified—that is, those who, running after the examples of the martyrs, have crucified themselves to vices and lusts.\n\nRender to our neighbors sevenfold into their bosom. That they may not be condemned by the punishment of judgment, but in this world may dissolve the sevenfold recompense by repenting. Now \"bosom\" is often understood as the breast of a man, in which the soul rests. The reproach of them which they have reproached you, O Lord. For they reproach you, because they afflict your martyrs, in whom you dwell, with insults.\n\nBut we are your people, and the sheep of your pasture. By reason of the innocence which they bear they are called sheep, or because they have Christ as their shepherd. We will confess to you forever, and from generation to generation. That is, from the prophets even to the Gospels. We will announce your praise. Because to you is honor and glory with the eternal Father and the Holy Spirit, forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":582,"ref":"p582","source":"PSALMUS LXXIX.\n\nIn finem pro his qui commutabuntur, testimonium Asaph. Iste psalmus vocem continet prophetae deprecantis, narrantisque magnalia Dei.\n\nQui regis Israel, intende. A Deo regitur, qui mente videt Deum. Ergo hunc propheta intendere sibi deposcit. Qui educis tamquam oves Joseph. Non illum Joseph, cujus typum in alio psalmo repulit: sed illum qui(??)triginta argenteis a discipulo venditus, paterna virtute ex inferno deductus est cum grege justorum.\n\nQui sedes super Cherubim. Super plenitudinem omnis scientiae. Appare. Huic mundo te videndum praebe. Coram Ephraim, et Benjamin, et Manasse. Illum Ephraim Manassemque commemorat, quos alibi fortitudinem sui capitis dicit, id est, Ecclesiam vel apostolos. Quod autem Benjamin in medio posuit: significat Paulum apostolum, qui de tribu Benjamin descendit, caeteris apostolis sociandum (Philip. iii).","english":"PSALM 79\n\nUnto the end, for those who will be changed, a testimony of Asaph. This psalm contains the voice of the prophet praying and recounting the mighty works of God.\n\nYou who rule Israel, give heed. He is ruled by God who sees God in his mind. Therefore the prophet begs that he give heed to him. You who lead out like sheep Joseph. Not that Joseph whose type he rejected in another psalm, but that one who, sold by his disciple for thirty pieces of silver, was led out from hell by the Father's power with the flock of the righteous.\n\nYou who sit above the Cherubim. Above the fullness of all knowledge. Appear. Show yourself to be seen by this world. Before Ephraim, and Benjamin, and Manasseh. He calls to mind Ephraim and Manasseh, whom elsewhere he calls the strength of his head, that is, the Church or the apostles. But that he placed Benjamin in the middle signifies the apostle Paul, who descended from the tribe of Benjamin, to be joined with the other apostles (Philippians 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"Excita potentiam tuam. Quam AEgyptiis ac filiis Israel ostendisti. Et veni, ut salvos facias nos. Ut sic- Ut illos cruisti de AEgypto, ita nos salves a potestate daemonum.\n\nDeus, converte nos. Ad te cognoscendum. Et ostende faciem tuam, et salvi erimus. Ostende Filium tuum, ut salvemur.\n\nDomine Deus virtutum, quousque irasceris super orationem ser i tui? Non enim irascitur, si justitiam petamus; sed conscientia delicti, putat etiam ab oratione irasci.\n\nCibabis nos pane lacrymarum, et potum dabis nobis in lacrymis in mensura. Saepe ob desiderium Dei, sive recordationem peccati, lacrymae nobis panes, potusque fiunt. Quod autem ait, in mensura, illud indicat, ut in hac oratione, in qua peccatis absolvi cupimus, vel Deum videre desideramus: victus tenuis accipiatur, si in precatione, non in multiloquio proferatur.\n\nPosuisti nos in contradictionem vicinis nostris, etc. Judaeis atque haereticis, qui in circuitu Ecclesiae obstrepunt, nosque impugnant.","english":"Stir up your power. Which you showed to the Egyptians and the children of Israel. And come, that you may save us. That thus—as you delivered them from Egypt, so you may save us from the power of demons.\n\nGod, convert us. To knowing you. And show your face, and we shall be saved. Show your Son, that we may be saved.\n\nLord God of hosts, how long will you be angry over the prayer of your servant? For he is not angry if we seek justice; but the conscience of a fault thinks that he is angry even at prayer.\n\nYou will feed us with the bread of tears, and you will give us drink in tears in measure. Often, because of longing for God, or the remembrance of sin, tears become bread and drink for us. But what he says, in measure, indicates this: that in this prayer, in which we desire to be absolved from sins, or to see God, a slender sustenance be taken, if it is offered in supplication, not in much speaking.\n\nYou have set us as a contradiction to our neighbors, etc. To the Jews and heretics, who clamor around the Church and attack us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"Domine Deus virtutum, converte nos ad te, et ostende faciem tuam, etc. Illum qui dixit: Qui me videt, videt et Patrem (Joan. xiv).\n\nVineam de AEgypto transtulisti: ejecisti gentes, et plantasti eam. Dux itineris fuisit in conspectu ejus, etc. Licet haec synagogam figuraverint, ad Ecclesiam referenda sunt, quae a tenebris saeculi ad coelestem dignitatem, ejectis viliorum gentibus, fide favente, translata est. Cui etiam via, id est, mandata per quae graderetur, largita sunt, plantatis in ea doctoribus, per quos in omnem terram Evangeliorum sonus nuntiaretur. Ipse quoque a Domino super Cherubim residente custoditur, dirigitur, ac nutritur.\n\nOperuit montes umbra ejus, et arbusta ejus cedros Dei. Cum patriarchis atque apostolis claritatis suae.\n\nExtendit palmites suos. Nos sumus vites, qui ex vinea illa fronduimus. Usque ad mare. Id est, usque ad baptismum accessimus, qui prius in vanitate saeculi hujus fluctuabamus. Mare enim Apocalypsis baptismum signat. Et ad flumen propagines ejus. Ut qui in ea renascebantur, baptismo abluerentur. Hinc ad synagogam revertitur.","english":"Lord God of hosts, convert us to you, and show your face, etc. He who said: He who sees me sees also the Father (John 14).\n\nYou brought a vine out of Egypt: you cast out the nations, and planted it. You were a guide on its journey in its sight, etc. Although these things prefigured the synagogue, they must be referred to the Church, which from the darkness of the world to heavenly dignity, with the viler nations cast out, was transferred by the favor of faith. To it also a way was given, that is, the commandments by which it might walk, with teachers planted in it, through whom the sound of the Gospels would be proclaimed into all the earth. It too is guarded by the Lord who sits above the cherubim, is directed, and is nourished.\n\nIts shadow covered the mountains, and its branches the cedars of God. With the patriarchs and apostles of his brightness.\n\nIt stretched out its shoots. We are the vines, who have sprouted from that vine. As far as the sea. That is, we have come as far as baptism, who previously were tossed about in the vanity of this world. For the sea in the Apocalypse signifies baptism. And its offspring as far as the river. So that those who were reborn in it might be washed by baptism. From here he returns to the synagogue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"Ut quid destruxisti maceriam ejus? Tunc enim munitio synagogae deposita est, cum ei caecitas contigit, donec plenitudo gentium subintraret. Et vindemiant eam omnes transeuntes viam. Spoliatur ab his qui per hujus saeculi viam ad Deum transeunt: dum Judaeos converti faciunt praedicando.\n\nExterminavit eam aper de silva, et singularis ferus depastus est eam. In apro atque singulari fero immanitas diaboli intelligitur, a quo exterminata est propter incredulitatem.\n\nDomine Deus virtutum, converte nos. Synagogam ad Ecclesiam.\n\nRespice de coelo, et vide, et visita vineam istam. De qua superius sum locutus. Et perfice eam quam plantavit dextera tua. Quam virtus, id est, Filius tuus resurrectione sna fundavit. Et super filium hominis. Filium virginis. Quem confirmasti tibi. Quem, devicta morte, ad tuam dexteram collocasti.\n\nIncensa igni et suffossa, ab increpatione vultus tui peribunt. Synagoga utique cum Judaeis non credentibus.","english":"Why have you destroyed its wall? For then the fortress of the synagogue was laid low, when blindness fell upon it, until the fullness of the Gentiles should come in. And all who pass along the way pluck at it. It is despoiled by those who pass through the way of this world to God, while by their preaching they cause the Jews to be converted.\n\nThe boar from the forest has ravaged it, and the solitary wild beast has devoured it. In the boar and the solitary wild beast the savagery of the devil is understood, by whom it was ravaged because of unbelief.\n\nLord God of hosts, convert us. The synagogue to the Church.\n\nLook down from heaven, and see, and visit this vine. Of which I spoke above. And perfect it, which your right hand has planted. Which your power, that is, your Son, established by his resurrection. And upon the son of man. The son of the virgin. Whom you have strengthened for yourself. Whom, death being conquered, you have placed at your right hand.\n\nBurned with fire and dug up, they shall perish at the rebuke of your countenance. The synagogue, surely, together with the unbelieving Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"Fiat manus tua super virum dexterae tuae. Super populum quem dextera, id est, Christus tuus salvabit. Et super filium hominis quem confirmasti tibi. Ipsum Mediatorem, Salvaloremque nostrum.\n\nNon discedimus a te, vivificabis nos. Si tibi fide adhaereamus, tunc pane illo vitae quem de coelo misisti, reficimur. Et nomen tuum invocabimus. Ipsum cui dedisti nomen super omne nomen.\n\nDomine Deus virtutum, converte nos, et ostende faciem tuam, et salvi erimus. Ipsum, qui est imago tua: ipsum, qui est facies tua, qui est illuminatio vultus tui, in quo manes, et qui manet in te. Qui purificatis mentibus nostris dignetur illabi, seque nobis mundi Salvatorem ostendere, nosque inspectione sancta salvare. Ipsi gloria et imperium tecum, et cum Spiritu sancto, et nunc, et in saecula saeculorum. Amen.\n\nPSALMUS LXXX.\n\nIn finem, pro torcularibus, psalmus ipsi Asaph. In lege scriptum est tres esse solemnitates: Paschae, Pentecostes, et Scenopegiae. Ante Scenopegias, ante dies decem jejunium erat, el jejunium erat usque ad vesperum. Eo tempore tubis canebant, hoc est, jejunabant, et in jejunio tubis canebant: et post dies decem, Scenopegiae erant. Diligenter attendite: Tres solemnitates in lege scriptae habentur. Primum Pascha, deinde Pentecostes, deinde Scenopegiae. Ante Scenopegias, jejunium: in jejunio autem tubis canebant. Animadvertite Scriptura quid significet.","english":"Let your hand be upon the man of your right hand, upon the people whom your right hand, that is, your Christ, will save. And upon the son of man whom you have strengthened for yourself—that same Mediator and our Savior.\n\nWe do not depart from you; you will give us life. If we cling to you in faith, then we are refreshed by that bread of life which you sent from heaven. And we will call upon your name—that same name to which you have given a name above every name.\n\nLord God of hosts, convert us, and show your face, and we shall be saved. That same one who is your image, that same one who is your face, who is the illumination of your countenance, in whom you abide and who abides in you. May he deign to enter into our purified minds, and to show himself to us as the Savior of the world, and to save us by his holy inspection. To him be glory and dominion with you, and with the Holy Spirit, both now and forever and ever. Amen.\n\nPSALM 80\n\nUnto the end, for the winepresses, a psalm for Asaph himself. In the law it is written that there are three solemnities: of the Passover, of Pentecost, and of Tabernacles. Before the Tabernacles, ten days before, there was a fast, and the fast lasted until evening. At that time they sounded with trumpets—that is, they fasted, and in the fast they sounded with trumpets; and after ten days came the Tabernacles. Attend carefully: three solemnities are recorded in the law. First the Passover, then Pentecost, then Tabernacles. Before the Tabernacles, a fast; and in the fast they sounded with trumpets. Take note of what the Scripture signifies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"Tollite velamen, quod positum est ante oculos Moysi; et videte quoniam tabernacula non possumus fieri, nisi ante Jejunemus. Ipsum autem jejunium nisi habuerit signum victoriae, quod nostros adversarios deterreat, non vincitur Amalec. Quoniam ergo tres sunt solemnitates, Pascha, Pentecoste, Scenopegiae: ideo et tres psalmi habent titulos pro torcularibus: Octavus psalmus, et octogesimus, et octogesimus tertius. Videtis ergo quomodo tres psalmi scripti sint in psalterio, qui pro torcularibus, praenotantur. Videte quid dicat psalmus octavus, et octogesimus, et octogesimus tertius: et antequam de numero disputemus, dicamus quid sibi significare velint torcularia. Pro torcularibus. Torcularia non sunt alibi, nisi ubi vineae et infinita vindemia. Pro torcularibus. Propterea dicit Dominus atque Salvator: Torcular calcavi solus, et de gentibus vir non erat mecum (Isai. lxiii). Propterea vincam de AEgypto transtulit et plantavit. Et dicit in Jeremia: Ego te plantavi vineam veram totam, electam: quomodo conversa es mihi in amaritudinem vitis alienae (Jerem. ii)? Et Noe vinum bibit, et inebriatusest. Dicitur et Salomone, dicitur etiam in mysterio: Bibile, amici, et inebriamini (Cant. v). Legimus et in alio loco: quoniam Joseph ille vir sanctus, qui in typo praecessit Salvatoris, qui venditus est a fratribus suis: quem vendiderunt fratres sui, et regnavit in AEgypto (Gen. xliii).","english":"Take away the veil that was placed before the eyes of Moses, and see that we cannot become tabernacles unless we first fast. But unless that fasting has the sign of victory, which may deter our adversaries, Amalek is not conquered. Since, therefore, there are three solemnities—Passover, Pentecost, and Tabernacles—for this reason also three psalms have titles \"for the winepresses\": the eighth psalm, the eightieth, and the eighty-third. You see, then, how three psalms are written in the psalter which are prefixed \"for the winepresses.\" See what the eighth psalm, the eightieth, and the eighty-third say; and before we dispute about the number, let us say what the winepresses are meant to signify. \"For the winepresses.\" The winepresses are nowhere else but where there are vines and a boundless vintage. \"For the winepresses.\" Therefore the Lord and Savior says: I have trodden the winepress alone, and of the nations there was no man with me (Isa. 63). Therefore he brought the vine out of Egypt and planted it. And he says in Jeremiah: I planted you as a whole true vine, a chosen one: how have you turned to me into the bitterness of a foreign vine (Jer. 2)? And Noah drank wine and was drunk. It is said also by Solomon, and said also in mystery: Drink, friends, and be drunk (Cant. 5). We read also in another place that Joseph, that holy man who went before as a type of the Savior, who was sold by his brothers—whom his brothers sold, and he reigned in Egypt (Gen. 43).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"Sic Dominus et Salvator noster venditus est a Judaeis, et regnavit in AEgypto istius saeculi. Ille ergo Joseph vir sanctus, ille praecipuus qui crudelitatem pietate superavit: qui ideo venitus est in AEgyptum, ut AEgyptum pasceret, et fratres suos qui eum vendiderunt. Ille igitur Joseph invitavit fratres suos. Sed videte: Et inebriatus esse in meridie dicitur. Hoc vero secundum litteram stare non potest, ut Vir sanctus inebriatus fuerit. Inebriatus est et Noe, sed vere fuerat inebriatus. Joseph inebriatus fuit ut Noe, et inebriatus est in domo sua. Videte mysterium: Videamus ante quid significet in mysterio, et postea disputemus quid significet in sensu. Post diluvium mundi istius bibit Noe, et inebriatus est in domo sua, et denudata sunt femora ejus, et ejus apparuit turpitudo: et venit frater major et irrisit, frater autem minor texit (Gen. ix). Hoc totum dicitur de Salvatore, quoniam dicebat in cruce passionis: Pater, si possibile est, transeat a me calix iste (Matth. xxvi). Bibit, et inebriatus est, et denudata sunt femora ejus, et apparuit ignominia crucis. Venit frater major populus Judaeorum, et irrisit: et minor, populus de gentibus, texit ignominiam. Propterea maledictus Chanaam, servus erit fratris sui. Ecce maledictio illa usque hodie perseverat. Nos minor populus, imperamus majori populo Judaeorum.","english":"Thus our Lord and Savior was sold by the Jews, and he reigned in the Egypt of this world. That holy man Joseph, then, that eminent one who overcame cruelty by piety—who for this reason came into Egypt, that he might feed Egypt, and his brothers who sold him. That Joseph, therefore, invited his brothers. But see: he is said to have become drunk at midday. Yet this cannot stand according to the letter, that a holy man should have become drunk. Noah also became drunk, but he had truly been drunk. Joseph became drunk as Noah did, and he became drunk in his own house. See the mystery: let us first see what it signifies in mystery, and afterward let us discuss what it signifies in sense. After the flood of this world Noah drank, and became drunk in his own house, and his thighs were uncovered, and his shame appeared; and the elder brother came and mocked, but the younger brother covered it (Gen. 9). All this is said of the Savior, because he said on the cross of his passion: Father, if it is possible, let this cup pass from me (Matt. 26). He drank, and became drunk, and his thighs were uncovered, and the ignominy of the cross appeared. The elder brother, the people of the Jews, came and mocked; and the younger, the people from the Gentiles, covered the ignominy. Therefore Canaan is cursed, he shall be a servant to his brother. Behold, that curse persists to this day. We, the younger people, rule over the greater people of the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"Sicut ergo Dominus in Passione inebriatus est, sic et sancti in ardore fidei quotidie inebriantur in Spiritu sancto. Tu qui dic hesterna aurum colligebas, hodie projicis: no(??)ne apud ignotos videris insanus? Denique et apostoli quando Spiritus sanctus descenderat super eos, et impleverat eos, et loquebantur linguis variis, propterea dicebantur musio pleni (Act. ii). Mulla sunt quae dicantur de vini mysterio, eide ebrietate. In finem, pro torcularibus, Asaph. Octavus psalmus, ei octogesimus, et octogesimus tertius. Nullus alius habere poterat torcularis numeros, nisi octavus, et octogesimus, et octogesimus tertius. Octavus dies resurrectionis in singulari numero. Rursum in octo decadibus, octogesimus alius major numerus. Videtis ergo quoniam haec torcularia non praescribuntur, nisi in dic resurrectionis, octava, et octogesima. Dicat aliquis: Quare postea dicitur in octogesimo tertio torcularia? Haec torcularia ad Trinitatis mysterium pertinent. Propterea et tres sunt chorodidascali. In octavo psalmo, David; in octogesimo, Asaph; in octogesimo tertio, filii Core. Octavus est David, qui interpretatur fortis manu. Prima enim nostra victoria, pugnam habet atque luctam. Propterea dicitur fortis manu David. Secunda vero, hoc est, in octogesimo Asaph. Asaph autem interpretatur Synagoga. In octavo ergo vincimus, et in octogesimo cum Domino congregamur.","english":"Just as therefore the Lord was intoxicated in his Passion, so also the saints are daily intoxicated in the Holy Spirit in the ardor of faith. You who yesterday were gathering gold, today you throw it away—do you not seem insane to strangers? Finally, also the apostles, when the Holy Spirit had descended upon them and filled them, and they spoke in various tongues, were for that reason said to be full of must (Acts 2). There are many things that may be said about the mystery of wine and about drunkenness. Unto the end, for the winepresses, Asaph. The eighth psalm, and the eightieth, and the eighty-third. No other could have the numbers of the winepress, except the eighth, and the eightieth, and the eighty-third. The eighth day is the day of resurrection in the singular number. Again, in eight decades, the eightieth is another, greater number. You see, therefore, that these winepresses are not assigned except on the day of resurrection, the eighth and the eightieth. Let someone say: Why is it later said in the eighty-third that there are winepresses? These winepresses pertain to the mystery of the Trinity. For this reason there are also three choir directors. In the eighth psalm, David; in the eightieth, Asaph; in the eighty-third, the sons of Korah. The eighth is David, which is interpreted as strong in hand. For our first victory has a battle and a wrestling. For this reason David is called strong in hand. The second, however, that is, in the eightieth, is Asaph. But Asaph is interpreted as Synagogue. In the eighth, therefore, we conquer, and in the eightieth we are gathered together with the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"In octogesimo vero tertio filiorum Core. Core, interpretatur Calvaria. Ascende, Calve; ascende. Calve (IV Reg. ii). Haae dicebant etiam pueri Elisaeo, quoniam passus fuerat in loco Calvariae. Multa sunt quae dicantur, quomoda Elisaeus in Bethel irrisus sit a quadraginta duobus pueris. Ista sunt torcularia, de quibus dicit et Salvator: Facite vobis amicos de iniquo mammona, ut vos recipiant in aeterna tabernacula (Luc. xvi).\n\nExsultate Deo, adjutori nostro. Qui nos de tenebris AEgypti liberavit. Jubilate Deo Jacob. Supplantatori inimicorum.\n\nSumite psalmum, et date sympanum, psalterium jucundum cum cithara. Hymnum de corde puro, vel mente, ac attenuatione peccatorum mundi.\n\nBuccinate in Neomenia tuba, in insigni die solemnitatis nostrae. Illi canebant tuba in Pascha, Pentecoste, et Scenopegia. Nos modo in Ecclesia licet omni tempore Deo canere debeamus: sed praecipue in resurrectione, in remissione, et in domus innovatione: hoc est, eurn resurgimus in Christo: cum remissionem accipimus, cum domus pectoris nostri innovata fuerit post ruinam.","english":"In the eighty-third psalm, however, for the sons of Korah. Korah is interpreted as Calvary. Ascend, Bald One; ascend. Bald One (2 Kings 2). The boys also said this to Elisha, because he had suffered in the place of Calvary. There are many things that are said about how Elisha was mocked at Bethel by forty-two boys. These are the winepresses of which the Savior also says: Make for yourselves friends from the unjust mammon, so that they may receive you into eternal dwellings (Luke 16).\n\nRejoice in God, our helper. He who freed us from the darkness of Egypt. Shout for joy to the God of Jacob. To the supplanter of enemies.\n\nTake up a psalm and give the timbrel, a pleasant psaltery with the lyre. A hymn from a pure heart, or mind, and from the thinning away of the sins of the world.\n\nSound the trumpet on the new moon, on the notable day of our solemnity. They used to sound the trumpet at Passover, Pentecost, and Tabernacles. We now in the Church, though we ought to sing to God at every time, yet especially in the resurrection, in the remission, and in the renewal of the house: that is, when we rise again in Christ; when we receive remission; when the house of our breast has been renewed after its ruin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"Quia praeceptum in Israel est, et judicium Deo Ja- Cob. Ipsius enim praeceptum est, atque judicium, ut gratia salvemur, et non ex nobis.\n\nTestimonium in Joseph. In Christo qui pro nobis venditus est. Posuit illud, cum exiret de terra AEgypti. Vel in rubo, vel in igne, vel in aliis mysteriis. Linguam quam non noverat, audivit. Populus ille gentium, in Ecclesia mandata, quae prius ignorabat, accepit.\n\nDivertit ab oneribus dorsum ejus. Quando AEgypto eramus, exstruebamus civitates Pharaonis, lutum et laterem portabamus, et tota anima nostra quaerebat paleas. Non habebamus frumentum, non habebamus coelestem panem qui de coelo venit: necdum acceperamus manna de coelo, necdum nobis serpens fuerat in eremo suspensus: necdum petra aquam nobis miserat: necdum extendebamus manna, et cadebat Amalec. Sedebamus in luto, et faciebamus opera AEgypti, civitates Pharaonis exstruebamus. Divertit ab oneribus dorsum ejus. Quam grandia ante habebamus onera! Propterea Moyses noster dicit: Venite ad me, omnes, qui onerati estis peecatis, et ego reficiam vos (Matth. xi). Manus ejus in cophino servierunt. Cujus? Israelis. Alii sunt cophini AEgypti, el alii Jesu. Habet et Jesus cophinos suos, et duodecim cophinos de fragmentis implevit Salvator noster (Luc. ix). O rem miram, et ingentia mysteria significantem!","english":"Because the commandment is in Israel, and the judgment belongs to the God of Jacob. For his is the commandment and the judgment, that we are saved by grace, and not of ourselves.\n\nA testimony in Joseph. In Christ, who was sold for us. He set it when he went out from the land of Egypt. Either in the bush, or in the fire, or in other mysteries. He heard a tongue which he did not know. That people of the Gentiles, in the Church, received the commandments which it formerly did not know.\n\nHe turned away his back from the burdens. When we were in Egypt, we were building the cities of Pharaoh, we were carrying mud and brick, and our whole soul was seeking straw. We did not have grain, we did not have the heavenly bread which comes from heaven; not yet had we received manna from heaven, not yet had the serpent been lifted up for us in the desert; not yet had the rock sent water to us; not yet were we stretching out manna, and Amalek was falling. We were sitting in the mud, and we were doing the works of Egypt, we were building the cities of Pharaoh. He turned away his back from the burdens. How great were the burdens we had before! Therefore our Moses says: Come to me, all you who are burdened with sins, and I will refresh you (Matt. 11). His hands served in the basket. Whose? Israel's. The baskets of Egypt are one thing, and those of Jesus another. Jesus also has his baskets, and our Savior filled twelve baskets from the fragments (Luke 9). O wondrous thing, and one signifying mighty mysteries!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"Quinque millia populi vescebantur in eremo, sine parvulis, et mulieribus: in loco deserto non inveniuntur nisi tantum quinque panes: locus enim desertus erat. Requiro te qui tantum litteram sequeris. In deserto loco non inveniuntur nisi quinque panes, et duodecim cophini quomodo inveniuntur? Si desertus erat locus, utique duodecim cophinos habere non poterat; sed hoc totum significatur, quod populum suum Dominus in deserto istius saeculi eduxit de AEgypto; pavit panibus suis, et quodcumque supererat, in duodecim cophinis condidit, hoc est, in duodecim apostolis, ut quod perierat in duodecim tribubus, salvaretur in duodecim apostolis.\n\nIn tribulatione invocasti me, et liberavi te. Propheiae el psalmi ideo obscuri sunt: quoniam subito cum nescis, persona mutatur. Denique hucusque locutus est propheta: nunc subito inducitur persona Dei loquentis ad populum. In tribulatione invocasti me, et liberavi te. Quicumque in tribulatione es, securus esto, invoca me, et exaudieris. Exaudivi te in abscondito tempestatis. Tempestas illa quando te premebat, et quasi fluctibus huc illucque trahebat: ego eram in media tempestate. Probavi te apud aquam contradictionis. Secundum litteram de Moyse et Aaron dicitur: quod ad aquam contradictionis offenderint Deum (Exod. xvii; Num. xx). Denique ideo non sunt ingressi terram repromissionis. Nobis autem dicit Deus: Probavi te apud aquam contradictionis.","english":"Five thousand of the people were fed in the wilderness, apart from little children and women: in a deserted place no more than five loaves are found, for the place was deserted. I ask you who follow only the letter: in a deserted place no more than five loaves are found, and how are twelve baskets found? If the place was deserted, it certainly could not have had twelve baskets; but all this signifies that the Lord led his people out of Egypt in the wilderness of this world; he fed them with his loaves, and whatever was left over he stored in twelve baskets, that is, in the twelve apostles, so that what had perished in the twelve tribes might be saved in the twelve apostles.\n\nIn tribulation you called upon me, and I delivered you. Prophecy and psalm are obscure for this reason: suddenly, when you do not expect it, the person is changed. And so up to this point the prophet has spoken: now suddenly the person of God speaking to the people is introduced. In tribulation you called upon me, and I delivered you. Whoever you are who are in tribulation, be secure; call upon me, and you will be heard. I heard you in the hidden place of the storm. When that storm was pressing upon you and was dragging you hither and thither as if by waves, I was in the midst of the storm. I tested you at the water of contradiction. According to the letter, this is said of Moses and Aaron: that at the water of contradiction they offended God (Exod. 17; Num. 20). And so for this reason they did not enter the land of promise. But to us God says: I tested you at the water of contradiction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"Simon probatus est ad aquam contradictionis: quia in hypocrisi accepit baptismum (Act. viii). Quicumque ergo in hypocrisi accepit baptismum, iste probatur ad aquam contradictionis.\n\nAudi, populus meus, et testificabor tibi. Nobis loquitur Deus. Quodcumque populo dixit, etiam nobis loquitur. Israel, si audieris me. Quid quaeris, ut audiant? Videamus quid praecipiat. Non erit in te Deus recens. Cui Deus venter est, Deus ei recens est. Quotcumque vitia habemus, quotcumque peccata, tot recentes habemus deos. Iratus sum: ira mihi Deus est. Vidi mulierem et concupivi: libido mihi Deus est. Unusquisque enim quod cupit et veneratur, hoc illi Deus est. Avarus aurum deum habet. Nec adorabis Deum alienum. Noster Deus, virtus est: aliorum, vitia.\n\nEgo sum Dominus Deus tuus qui eduxi te de terra AEgypti. Nos sumus qui educti sumus de terra AEgypti: si tamen exivimus, si in eremo sumus, si terram repromissionis cupimus videre. Si reliquimus Sodomam, non respiciamus ad Sodomam. Salvati sumus in monte, non desideremus AEgyptia(??) carnes, nen dicamus: Quam bene nobis erat in AEgypto, cum manducabamus carnes in ollis, et allia, et cucumeres (Num. xi)! Vis accipere Domini cibos? Vis comedero ipsnm Dominum Deum tuum et salvatorem? Andi quid dicat: Dilata os tuum, et implebo illud. Dilatate ora vestra, ipse est Dominus, et panis. Ipse hortatur nos ut comedamus, el ipse noster cibus est.","english":"Simon was tested at the water of contradiction, because he received baptism in hypocrisy (Acts 8). Therefore whoever receives baptism in hypocrisy, that one is tested at the water of contradiction.\n\nHear, my people, and I will testify to you. God speaks to us. Whatever he said to the people, he also speaks to us. Israel, if you will hear me. Why do you seek that they hear? Let us see what he commands. There shall be no new God in you. For whom God is the belly, for him God is new. However many vices we have, however many sins, we have that many new gods. I was angry: anger is a god to me. I saw a woman and lusted: lust is a god to me. For each one, what he desires and venerates, that is God to him. The covetous man has gold as his god. Nor shall you adore a strange God. Our God is virtue; the gods of others are vices.\n\nI am the Lord your God who brought you out of the land of Egypt. We are those who have been brought out of the land of Egypt: if indeed we have gone out, if we are in the desert, if we desire to see the land of promise. If we have left Sodom, let us not look back at Sodom. We have been saved on the mountain; let us not desire the flesh of Egypt, nor say: How well it was with us in Egypt, when we ate flesh in the pots, and garlic, and cucumbers (Num. 11)! Do you wish to receive the Lord's foods? Do you wish to eat the Lord your God and Savior himself? Hear what he says: Open your mouth wide, and I will fill it. Open wide your mouths—he himself is the Lord, and the bread. He himself urges us to eat, and he himself is our food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":594,"ref":"p594","source":"Qwantumcumque dilataveris, tantum accipies. Non est igitur in mea potestate, sed in tua est. Si volucris, totum me accipies: si nolueris, accipe saltem partem.\n\nEt non audivit populus meus vocem meam. Ego sto ante ostium, et pulso. Volo ut aperias et ingrediar, et non vis aperire (Apoc. viii).\n\nEt Israel non intendit mihi: et dimisi eos secundum desideria cordis eorum, etc. Infelix est qui a Deo non corripitur. Si quis peccans non percutitur, iste miser est. Ideo dicit: Dimisi cos secundum desideria cordis eorum. Ideo eos dimisi: quoniam saepe percussi, et disciplinam non receperunt. Rogavi, non audierunt: percussi, non senscrunt dolorem. Dimitto eos in voluntatibus suis, ut saturati vitiis suis, vel sic agant poenitentiam.\n\nSi populus meus audisset me. O clementissime Pater, o misericors Deus! Rogavit, et non est auditus: quasi iratus dimittit filium lascivientem. Iterum videt perire, et dolet, quia perit. Et quid dicit: Israel si in viis meis amhulosset, pro nihilo, etc. Numquid grande mihi erat liberare te de tribulatione? Numquid non poteram majestatem meam mittere, et eruere te de periculo? Sed quia dimisi te libero arbitrio, et stadium tibi proposui, et non coronatur, nisi qui pugnaverit, propterea victoriam tuo arbitrio derelinquo (II Tim. ii).","english":"However much you extend, so much you will receive. It is therefore not in my power, but in yours. If you are willing, you will receive me whole; if you are unwilling, at least receive a part.\n\nAnd my people did not hear my voice. I stand before the door and knock. I wish you to open and let me enter, and you do not wish to open (Rev 3).\n\nAnd Israel did not attend to me: and I let them go according to the desires of their heart, etc. Unhappy is the one who is not corrected by God. If anyone sins and is not struck, that one is wretched. Therefore he says: I let them go according to the desires of their heart. Therefore I let them go: because I struck them often, and they did not receive discipline. I pleaded, they did not hear; I struck, they did not feel pain. I send them away into their own desires, so that, once sated with their vices, they may at least in this way do penance.\n\nIf my people had heard me. O most merciful Father, O compassionate God! He pleaded, and was not heard: as if angry, he sends away a wanton son. Again he sees him perishing, and grieves, because he perishes. And what does he say: If Israel had walked in my ways, for nothing, etc. Was it a great thing for me to free you from tribulation? Could I not send my majesty and snatch you from danger? But because I have let you go with free will, and have set the contest before you, and no one is crowned unless he has fought, therefore I leave the victory to your will (2 Tim 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"Inimici Domini mentiti sunt ei. In Hebraico melius Habet: Inimici Domini negabunt eum, hoc est, Judaei: inimici enim ipsius negaverunt eum. Sed isti inimici qui negaturi sunt eum, ergo perient? ergo reliquise non erunt? Et quomodo jurasti Abrahae, Isaac, et Jacob: quoniam semen ipsorum sit quasi stellae coeli et sicut arena maris? Quare promisisti patribus, et non reddis filiis? Inimici Domini negabunt eum. Sed quid dicit? Et erit tempus eorum in saeculum. Cum introierit plenitudo gentium, tunc omnis Israel salvus fiet (Rom. xi). In futuro credent, modo non crediderunt. Nunc dicam ad Judaeos. Solent sibi applaudere, et dicere: Et exit tempus eorum ia aeternum. Nos dicamus, verum est: credituri euim sunt de Judaeis. Denique legimus in Apocalypsi Joanis, duodecim millia de sigulis tribubus, hoc est, centum quadraginta quatuor millia creditura, et hoc dicitur virginum esse. Ubi autem virginum tantus numerus erit, non virginum quantus erit? Ergo et nos dicamus Judaeis, et non erit tempus vestrum in aeternum, hoc est, in futuro saeculo. Sed ad te qui hodie non credis, quid pertinet? Et erit tempus eorum in saeculum. Inimicorum Dei quale tempus erit.","english":"The enemies of the Lord have lied to him. In Hebrew it reads better: The enemies of the Lord will deny him, that is, the Jews; for his enemies have denied him. But these enemies who are going to deny him—will they therefore perish? Will there therefore be no remnant? And how did you swear to Abraham, Isaac, and Jacob, that their seed would be like the stars of heaven and like the sand of the sea? Why did you promise to the fathers and not repay to the children? The enemies of the Lord will deny him. But what does it say? And their time will be forever. When the fullness of the Gentiles has come in, then all Israel will be saved (Rom. 11). In the future they will believe; for now they have not believed. Now I will speak to the Jews. They are accustomed to applaud themselves and say: And their time passes into eternity. Let us say: It is true; for some of the Jews are going to believe. Finally we read in the Apocalypse of John that twelve thousand from each tribe, that is, one hundred and forty-four thousand, are going to believe, and this is said to be of virgins. But where there will be such a number of virgins, how great will the number of non-virgins be? Therefore let us also say to the Jews, and your time will not be forever, that is, in the future age. But to you who do not believe today, what does it pertain to? And their time will be forever. What kind of time will the enemies of God have?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"Et cibavit eos ex adipe frumenti. Induxit eos in terram repromissionis: cibavit non manna ut in de serto, sed frumento quod cecidit, quod surrexit. Et cibavit illos ex adipe frumenti. Videte mysterium Scripturarum: Ex adipe frumenti. Frumentum adipes habet: numquid et intestina habuit? Sed voluit largitatem et pinguedinem gratiae spiritualis ostendere, et ideo adipes nominavit. Et de petra melle saturavit eos. Ipse frumentum est: ipse petra est, qui populum Israel satiavit aqua in deserto. Spiritualiter melle, et non aqua saturavit eum, ut quicumque crediderunt et acceperunt cibum, mel sentiantinore suo. Quam dulcia faucibus meis eloquentia tna, super mel et favum ori meo (Psal. cxviii)! Denique et Dominus no ter post resurrectionem propterea favum comedit, et de petra melle saturatus est(Luc. xxiv). Ergo rem dico novam: Ipsa petra mel comedit, ut nobis mel tribueret, et dulcedinem, ut qui in Lege biberant myrrham, hoc est, amaritudinem: postea in Evangelio comedant mel Evangelii: cui est gloria in saecula saeculorum. Amen.","english":"And he fed them with the fat of wheat. He brought them into the land of promise: he fed them not with manna as in the desert, but with wheat that fell and rose again. And he fed them with the fat of wheat. See the mystery of the Scriptures: With the fat of wheat. Wheat has fat—did it also have entrails? But he wished to show the abundance and richness of spiritual grace, and therefore he called it fat. And from the rock he satisfied them with honey. He himself is the wheat; he himself is the rock, who satisfied the people of Israel with water in the desert. Spiritually he satisfied them with honey, and not with water, so that whoever believed and received food might taste honey in their mouth. How sweet to my jaws is your eloquence, sweeter than honey and the honeycomb to my mouth (Ps. 118)! Finally, the Lord too, after the resurrection, ate the honeycomb for this reason, and was satisfied with honey from the rock (Luke 24). Therefore I speak a new thing: The rock itself ate honey, so that it might give us honey, and sweetness, so that those who had drunk myrrh in the Law—that is, bitterness—might afterward in the Gospel eat the honey of the Gospel: to whom is glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"PSALMUS LXXXI.\n\nPsalmus Asaph. Iste psalmus hortatur, ut si volumus Dominum habitare nohiscum, ea semper quae illi sunt placita, faciamus.\n\nDeus stetit in synagoga deorum. Multa sunt schemata. Frequenter enim sedemus, interdum stamus, interdum jacemus, interdum currimus, interdum ambulamus, ita et Deus describitur pro varietate hominum, et status ipsius diversus inducitur. Si sancti sumus, et sumus similes Moysi, dicitur ad nos: Tu vero hic sta mecum (Exod. xvii). Hoc enim dixit Deus ad Moyses. Subat enim Moyses super petram, propterea et Dominus stabat illi. Si vero prius sancti fuerimus, et postea peccatores: jam non nobis stat Deus, sed ambulat: hoc est, movetur de loco suo, qui nobis ante steterat. Postquam nos moti fuerimus, et ipse nobiscum pariter movetur. Denique et Adam quamdin in paradiso fuit, el mandatum servavit, stabat ei Deus. Postquam vero transgressus est: audivit vocem Dei ambulantis in paradiso. Vis scire quia ambulabat ei Deus? Quid ei dixit? Adam, ubi es? Qui ante stantem Deum non fugerat, postea ambulantem fugit (Gen. v). Diximus de stante, diximus de ambulante, dicamus dw sedente. Quandocumque sedens inducitur Deus, dupliciter inducitur. Aut quasi rex, aut quasi judex. Si quasi rex, videtur sicut Isaias: Vidi Dominum sedentem super thronum excelsum et elevatum (Isai. vi). Ibi quasi rex regnans inducitur.","english":"PSALM 81.\n\nA psalm of Asaph. This psalm exhorts us that, if we wish the Lord to dwell with us, we should always do those things that are pleasing to him.\n\nGod stood in the synagogue of gods. There are many figures. For we frequently sit, sometimes we stand, sometimes we lie down, sometimes we run, sometimes we walk; so too God is described according to the variety of men, and his posture is introduced in different ways. If we are holy and are like Moses, it is said to us: But as for you, stand here with me. For God said this to Moses. For Moses was standing upon the rock, and therefore the Lord also stood by him. But if we were holy first and afterwards sinners, God no longer stands by us but walks—that is, he moves from his place, he who before stood by us. After we have been moved, he too is moved together with us. Finally, as long as Adam was in paradise and kept the commandment, God stood by him. But after he transgressed, he heard the voice of God walking in paradise. Do you wish to know that God was walking by him? What did he say to him? Adam, where are you? He who had not fled from God standing before him afterwards fled from him walking. We have spoken of God standing, we have spoken of him walking, let us speak also of him sitting. Whenever God is introduced as sitting, he is introduced in two ways: either as a king or as a judge. If as a king, he is seen as by Isaiah: I saw the Lord sitting upon a throne high and lifted up. There he is introduced as a king reigning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"Quando vero quasi judex inducitur: throni positi sunt, et libri aperti sunt, ut in Daniele scriptum est: Quid dicitur? Throni positi sunt, et libri aperti sunt (Dan. vii): hoc est, Dominos quasi judex sessurus, et omnium opera relecturus. Libri qui modo complicati sunt, tunc aperientur. Omue quod facimus, quod loquimur, quod cogitamus, etiam de otioso verbo reddituri sumus rationem. Scriptum est in libris Dei. Putat aliquis libros esse in coelo, ubi scribuntur peccata nostra: Ego libros puto conscientias nostras, quae tunc aperientur, et videbit unusquisque quod fecit. Nll occultum quod non revelabitur. Propterea throni positi sunt, et libri aperti sunt. Quanta scripta sunt in libro meo, et ne fratri quidem meo, neque amico meo audeo confiteri. Sciunt angeli quid fecerim, sciunt Throni, sciunt Seraphim; scit Pater, et Filius, et Spiritus sanctus. Diximus de Deo, quod aliis stet, aliis ambulet, aliis vero sedeat: aut quasi Rex, aut quasi judex: aliis vero dormit. Si quando nos derelinquit tentationibus, licet simus sancti: tamen relinquimur tentationibus ut probemur: eo tempore nobis dormit Dominus. Denique quid dicit Psalmista: Exsurge, ut quid dormitas, Domine (Psal. xliii)? Et apostoli, quando erant in navi, et navis fluctibus tundebatur, dormiebat eis Dominus: Propterea enim navis fluctibus tundebatur. Denique excitant eum, et evigilat, et statim tempestas quiescit (Marc.","english":"But when he is introduced as a judge: thrones are set, and books are opened, as it is written in Daniel: what is said? Thrones were set, and books were opened (Dan. 7): that is, the Lord is about to sit as a judge, and to reread the works of all. The books that now are folded up will then be opened. Every thing that we do, that we speak, that we think—even for an idle word we shall give an account. It is written in the books of God. Does someone suppose that there are books in heaven, where our sins are written? I think the books are our consciences, which will then be opened, and each one will see what he has done. No hidden thing that will not be revealed. Therefore thrones are set, and books are opened. How many things are written in my book that I dare not confess even to my brother, nor to my friend. The angels know what I have done, the Thrones know, the Seraphim know; the Father knows, and the Son, and the Holy Spirit. We have spoken of God, that to some he stands, to others he walks, but to others he sits: either as a King, or as a judge: but to others he sleeps. If at any time he has abandoned us to temptations, though we be holy, nevertheless we are left to temptations that we may be proved: at that time the Lord sleeps for us. Finally, what does the Psalmist say: Arise, why do you sleep, O Lord (Ps. 43)? And the apostles, when they were in the boat, and the boat was being battered by the waves, the Lord was sleeping for them: for on this account the boat was being battered by the waves. Finally they wake him, and he awakens, and at once the storm is stilled (Mark","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"iv). Diximus de quatuor schematibus Dei: quia aliis stet, aliis ambulet, aliis sedeat, et aliis quasi dormiat: aliis vero evigilat et consurgit. Deus stetit in synagoga deorum. Quia dii erant, propterea stabat ei Deus. In qua synagoga nostra, diversa Deus habet schemata: aliis stat, aliis sedet, aliis ambulat, aliis dormit. Cum ipse sit immutabilis, pro nostra varietate mutatur. Vide hominis dignitatem. Deus stetit in synagoga de- Orum. Largitur nobis nomen, ut largiatur et meritum. In medio autem deos dijudicat. Quasi imperator in medio exercitus dijudicat. Deus deos dijudicat. Res formidabilis, res terroris plena. Si deos dijudicat, de peccatore quid facit? Duos istos versiculos quasi propheta dixit; hoc vero quod sequitur:\n\nUsquequo judicatis iniquitatem? Ipse Deus loquitur ad judices, hoc est, ad principes populi. Specialiter isti versiculi qui sequuntur, ad judices dicuntur. Si saeculi judices, manifestum est. Si vero Ecclesiae judices, de episcopis intelligamus atque presbyteris. Usquequo judicatis iniquitatem? Qui judicat iniquitatem, judex iniquitatis est. Ille erat judex iniquitatis, de quo dicitur in Evangelio: qui Dominum non timebat, et hominem non reverebatur. Usquequo judicatis iniquitatem? Dedi vobis potestatem in gregem meum, et in populum Dei: debetis judices esse, et non lupi. Et facies peccatorum sumitis.","english":"iv). We have spoken of the four postures of God: that he stands for some, walks for others, sits for others, and for others is, as it were, asleep; but for others he wakes and rises. God has stood in the synagogue of gods. Because they were gods, therefore God stood for them. In which synagogue, ours, God has different postures: for some he stands, for others he sits, for others he walks, for others he sleeps. Though he himself is unchangeable, he is changed according to our variety. See the dignity of man. God has stood in the synagogue of gods. He grants us the name, that he may grant the merit as well. But in the midst he judges the gods. As a commander in the midst of an army judges. God judges gods. A fearsome thing, a thing full of terror. If he judges gods, what does he do to the sinner? The prophet spoke these two verses, as it were; but what follows:\n\nHow long will you judge iniquity? God himself speaks to the judges, that is, to the princes of the people. Specifically, these verses that follow are spoken to judges. If they are judges of the world, it is manifest. But if they are judges of the Church, let us understand this of bishops and presbyters. How long will you judge iniquity? He who judges iniquity is a judge of iniquity. That man was a judge of iniquity, of whom it is said in the Gospel: who did not fear the Lord, and did not respect man. How long will you judge iniquity? I have given you power over my flock, and over the people of God: you ought to be judges, and not wolves. And you take up the faces of sinners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"Judicate egeno et pupillo, humilem et pauperem justificate. Eripite pauperem, et egenum, etc. Quando venerit ad vos judicium, non consideratis causam, non consideratis judicium, sed personnas eorum qui habent causas. Ac si dicat: Si venerit pauper, habens justum negotium, et venerit dives, habens malum negotium: vos personam aspicitis, non negotium. Hoc interim secundum unam interpretationem. Gaelerum est et alia interpretatio sacratior. Solet in theatris unus homo frequenter diversas habere personas: nunc ingreditur in mulierem, nunc in virum, nunc in regem, et qui in regem processerat, rursum in servo procedit. Dixi exemplum, ut de carnali venire possimus ad spirituale. Et nos diversas personas accipimus. Quando enim irascor, personam leonis assumo. Quando res alienas r(??), lupi personam assumo. Quando vero crudelis sum et interficio, assumo personam crudelis. Sed quomodo qui sunt peccatores, in peccatis habent diversas personas, sic econtrario qui sancti sunt, habent et ipsi diversas personas, sed in bono. Quando eleemosynam facio, habeo personam quasi elementis. Quando vero bene judico, habeo personam boni judicis. Quando vero injuriam patior, et humilis sum, habeo personam humilis. Infelix est, qui plures in malo habet personas. Felix est, qui diversas personas habet in bono.","english":"Judge for the orphan and the poor; justify the humble and the needy. Rescue the poor and the needy, etc. When judgment comes before you, you do not consider the case, you do not consider the judgment, but the persons of those who have cases. As if he were saying: If a poor man comes with a just matter, and a rich man comes with a bad matter, you look at the person, not the matter. This is for now according to one interpretation. But there is also another, more sacred interpretation. In the theaters one man often has different roles: now he enters as a woman, now as a man, now as a king, and he who came out as a king comes out again as a slave. I have given this example so that we may be able to move from the carnal to the spiritual. We too take on different roles. For when I am angry, I assume the role of a lion. When I seize another's goods, I assume the role of a wolf. When I am cruel and kill, I assume the role of the cruel one. But just as sinners have different roles in sins, so on the contrary the saints also have different roles, but in good. When I give alms, I have the role, so to speak, of the merciful. When I judge well, I have the role of a good judge. When I suffer injury and am humble, I have the role of the humble. Unhappy is the one who has many roles in evil. Happy is the one who has different roles in good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"Nescierunt neque intellexerunt, in tenebris ambu- Lant. Qui? Mali judices. Quos ego deos vocabam, vitio suo mali appellati sunt. Nescierunt me, neque intellexerunt judicium meum: in tenebris ambulant. Quia dereliquerunt lucem: propierea in tenebris ambulant. Ego dixi: vos estis lux mundi, et vos declinastis a luce, et facti estis tenebrae. Quia ergo hoc fecerunt, videamus quid sequitur. Movebuntur omnia fundamenta terrae. Videte, principes mali qualem habent retributionem. Propter malos judices, terrae fundamenta quatiuntur. Hoc interim diximus primum secundum litteram: quoniam totius orbis concussio propter malos principes venit. Dicamus autem et aliter: Movebuntur omnia fundamenta terrae. Ego malos judices, qui fundamenta posuerunt in terram, et non in caelum, subvertam: qui debuerunt fundamentum habere Christum, quem posuit architectus Paulus: et noluerunt, sed in terram posuerunt fundamenta sua.","english":"They have not known nor understood; they walk in darkness. Who? The wicked judges. Those whom I called gods, by their own fault were called wicked. They have not known me, nor understood my judgment: they walk in darkness. Because they have forsaken the light, therefore they walk in darkness. I said: You are the light of the world, and you have turned aside from the light, and have been made darkness. Since therefore they have done this, let us see what follows. All the foundations of the earth shall be moved. See, wicked princes, what kind of retribution they have. Because of wicked judges, the foundations of the earth are shaken. We have said this for now, first according to the letter: since the shaking of the whole world comes because of wicked princes. But let us say it also in another way: All the foundations of the earth shall be moved. I will overturn the wicked judges, who have set their foundations on earth and not in heaven: who ought to have Christ as their foundation, whom the architect Paul set, and they were unwilling, but set their foundations on earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"Ego dixi, dii estis, et filii excelsi omnes. Audiat Ennomius, audiat Arius, qui dicunt Filium Dei similiter esse filium, ut nos sumus. Quod dii sumus, non est naturae, sed gratiae. Quotquot enim eum receperunt, dedit eis potestatem filios Dei fieri (Joan. i). Propterea feci hominem, ut de hominibus dii fiant. Ego dixi, dii estis, et filii excelsi omnes. Videte quanta sit dignitas, et dii vocamur et filii. Ego feci vos deos, sicut feci Moysen Pharaonis Deum (Exod. vii): ut postquam dii fueritis, digni efficiamini filii mei. Considerate Scripturam divinam: Non est personarum acceptio apud Deum. Non dixit: Ego dixi, dii estis, reges et principes, sed omnes quibus aequaliter corpus dedi, et animam, et spiritum: aequaliter donavi, et deitatem, et adoptionem. AEtqualiter omnes nascimur, et imperatores, et pauperes: aequaliter et morimur. AEqualis enim conditio est.","english":"I said, you are gods, and all sons of the Most High. Let Eunomius hear, let Arius hear, who say that the Son of God is a son in the same way that we are. That we are gods is not of nature, but of grace. For as many as received him, he gave them power to become sons of God (John 1). Therefore I made man, so that from men gods might be made. I said, you are gods, and all sons of the Most High. See how great is the dignity: we are called both gods and sons. I made you gods, just as I made Moses a god to Pharaoh (Exodus 7): so that after you have been gods, you may be made worthy sons of mine. Consider the divine Scripture: There is no respect of persons with God. He did not say: I said, you are gods, kings and princes, but all to whom I have equally given body, and soul, and spirit: equally I have bestowed both deity and adoption. Equally we are all born, both emperors and the poor; equally we die. For the condition is equal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"Vos autem sicut homines moricmini. Videtis ergo quoniam qui homo est, moritur. Deus enim non moritur. Et Adam quamdiu servabat praeceptum, et Deus fuit, non mortuus est. Postquam vero gustavit de arbore illicita, statim mortuus est. Denique dicit ei Deus: In quacumque die gustaveris, morte morieris (Gen. ii). Melius habet in Hebraeo: Vos autem sicut Adam moriemini. Sicut ille ejectus est de paradiso, sic et nos ejecti sumus. Et sicut unus de principibus cadetis. Quoniam dixerat: Filii excelsi omnes, non potest filius esse excelsi, nisi et ipse excelsus fuerit. Ego dixi, ut omnes vos excelsi sitis, ut ego excelsus sum. Vos vero sicut unus de principibus cadetis. Quoniam excelsi eramus, propterea cecidisse dicimur. Ubi sunt qui dicunt diabolum, diabolum esse factum? Ubi sunt qui dicunt malam naturam a Deo creatam? Secundum Hebraeum hic duo dicuntur: Vos autem sicut Adam moriemini. Sicut Pater vester noluit audire praeceptum Domini, et cecidit: ita et vos moriemini. Ergo illud de Adam dictum est. Hoc vero quod sequitur: Et sicut unus de principibus cadetis, quis est iste unus de principibus qui cecidit? Si volueris dicere Adam, jam in superioribus versiculis dictum est: Vos autem sicut Adam moriemini. Simulque videte significantiam verbi: Vos autem sicut Adam moriemini. Quoniam Adam mortuus est, et nos morimur. Diabolus vero qui princeps fuit et cecidit, non mortuus est.","english":"But you shall die like men. You see, therefore, that whoever is a man dies. For God does not die. And Adam, as long as he kept the commandment, was also a god and did not die. But after he tasted of the forbidden tree, he immediately died. Finally God says to him: On whatever day you shall taste, you shall surely die (Gen. 2). The Hebrew has it better: But you shall die like Adam. As he was cast out of paradise, so we too have been cast out. And like one of the princes you shall fall. Since he had said: All you are sons of the Most High, a son cannot be of the Most High unless he himself has been most high. I said, that all of you should be most high, as I am most high. But you shall fall like one of the princes. Because we were most high, therefore we are said to have fallen. Where are those who say that the devil was made a devil? Where are those who say that an evil nature was created by God? According to the Hebrew, two things are said here: But you shall die like Adam. As your father was unwilling to hear the commandment of the Lord, and fell, so you also shall die. Therefore that was said of Adam. But what follows: And like one of the princes you shall fall—who is this one of the princes who fell? If you wish to say Adam, it has already been said in the earlier verses: But you shall die like Adam. And at the same time observe the meaning of the phrase: But you shall die like Adam. Because Adam died, we too die. But the devil, who was a prince and fell, did not die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"Neque enim potest angelica dignitas mortem recipere, sed tantum ruinam. Idcirco dixit: Sicut unus de principibus cadetis. Quomodo cecidit lucifer qui mane oriebatur: Et ecce, et hic cecidit, et ibi cecidit. Propterea cecidit, quia semper in coelestibus versabatur. Iste est cui dicitur in Ezechiel: Tu es resignaculum similitudinis (Ezech. xxviii). Videte quid dicat: Resignaculum similitudinis. Non dixit: tu es signaculum similitudinis: sed resignaculum similitudinis. Signaverat te, Deus, et similem sibi fecerat. Tu vero postea resignasti te ad similitudinem et imaginem Dei, et tu conditus es. Denique dicitur in ipsa prophetia: In medio Cherubim nutritus es: inter lapides jaspidis et carbunculi fuisti in paradiso Dei, el cecidisti, inquit, et a monte Dei vulneratus es. Iste est princeps Tyri ex eo tempore quo cecidit; siquidem Tyrus lingua Hebraae dicitur Sor ( ): hoc est, tribulation. Ergo et iste princens qui primo erat in coelo: nunc factus est princeps Tyri, hoc est tribulationis istius saeculi. Sicut unus de principibus cadetis. Quando dicit, sicut unus, ostendit esse et alios. Legite Apocalypsim Joannis: Draco quando de coelo cecidit, tertiam partem stellarum secum duxit (Apoc. xii). Hucusque Deus locutus est ad homines, et rursum per prophetam loquitur.","english":"For the angelic dignity cannot receive death, but only ruin. Therefore he said: You shall fall like one of the princes. How the morning star fell, which rose in the morning: and behold, here he fell, and there he fell. He fell for this reason, because he was always dwelling in the heavens. This is he to whom it is said in Ezekiel: You are the unsealing of the likeness (Ezek. 28). See what he says: The unsealing of the likeness. He did not say: You are the seal of the likeness, but the unsealing of the likeness. God had sealed you, and had made you like himself. But you afterward unsealed yourself from the likeness and image of God, though you were created. Finally it is said in that same prophecy: You were nourished in the midst of the Cherubim: you were among the stones of jasper and carbuncle in the paradise of God, and you fell, he says, and you were wounded from the mountain of God. This is the prince of Tyre from the time when he fell; since Tyre in the Hebrew tongue is called Sor, that is, tribulation. Therefore this prince also, who was first in heaven, has now been made the prince of Tyre, that is, of this tribulation of the world. You shall fall like one of the princes. When he says, like one, he shows that there are others also. Read the Apocalypse of John: when the dragon fell from heaven, he drew a third part of the stars with him (Rev. 12). Up to this point God has spoken to men, and again he speaks through the prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":605,"ref":"p605","source":"Surge, Deus, judica terram. Surge, quia navis nostra fluctibus tunditur. Surge: Deus, judica terram: quoniam mali judices non judicant, sed evertunt legem tuam, et pecora tua lacerant. Tu surge, qui verus judex es. Quia ergo mali judices mortui sunt sicut Adam et ceciderunt sicut unus de principibus: propterea tu surge, tu judica, tu salva creaturam tuam. Mercenarius enim cum lupum viderit, fugit (Joan. x), relinquit oves: non potest ita dolere alieno, quomodo dolet patri et matri. Dicamus et aliter: Surge, qui pro nobis passus es, pro nobis mortuus es: surge, et salva nos. Dicamus aliter: Qui venisti humilis et contemmptus, veni quasi judex et vindica nos. Surge, Deus, judica terram. Videte significantiam proprietatesque sermonum. Non dixit: judica coelum, sed terram. Ergo terra judicatur, non coelum. Si ergo terra judicatur, et non coelum, ergo in coelo peccata non fiunt; si autem fierent in coelo peccata, diceret: Surge, Deus, judica terram, et coelum. Et videte clementiam prophetiae. Non dixit, interfice terram: sed judica, et salva. Non dixit, judica per angelos, judica per ministros tuos. Illi enim si judicaverint, non possunt misereri, quia exsecutores sunt sententiae tuae. Tu vero si judicaveris, poteris ipse misereri. Surge, Deus, judica terram. Imperator potest suam mulare sententiam: praefectus non potest.","english":"Arise, O God, judge the earth. Arise, because our ship is battered by the waves. Arise: O God, judge the earth: for evil judges do not judge, but overturn your law and tear your sheep to pieces. Arise, you who are the true judge. Therefore, because evil judges have died like Adam and have fallen like one of the princes, arise, judge, save your creation. For the hired hand, when he sees the wolf, flees and abandons the sheep; he cannot grieve for another's flock as a father and mother grieve. Let us say it another way: Arise, you who suffered for us, who died for us: arise and save us. Let us say it another way: You who came humble and despised, come as a judge and avenge us. Arise, O God, judge the earth. Consider the meaning and the properties of the words. He did not say, judge heaven, but earth. Therefore the earth is judged, not heaven. If, then, the earth is judged and not heaven, then sins are not committed in heaven; but if sins were committed in heaven, he would have said: Arise, O God, judge the earth and heaven. And see the mercy of the prophecy. He did not say, kill the earth, but judge and save. He did not say, judge through angels, judge through your ministers. For if they judge, they cannot show mercy, because they are the executors of your sentence. But you, if you judge, can yourself show mercy. Arise, O God, judge the earth. An emperor can change his own sentence; a prefect cannot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":606,"ref":"p606","source":"Propterea te judicem deprecamur, non contemnentes, sed precantes. Homines etenim et angeli ad comparationem tui crudeles sunt. Tu solus mitissimus judex es. Vultis scire quoniam Deus clemens est judex, et omnis homo crudelis est? Dormiente palrefamilias inimicus homo zizania superseminavit. Servi volunt evellere, el dicit paterfamilias: Dimittite ut simul crescent: ne cum zizania dc frumento evellitis, eradicetis simul et triticum (Matt. xiii). Quoniam tu haereditabis in omnibus genti- Bus. Propterea te judicem deprecamur, quia omnibus gentibus misertus es. Quare non dixit, tu possidebis omnes gentes: sed, tu haereditabis? Ubicumque haereditas ponitur, ibi mors ante praecessit. Propterea haeredes et cohaeredes dicimur. Haeredes dixit Christi, quia pro nobis mortuus est. Cohaeredes, quia nobiscum regnaturus est. Tu haereditabis: Misisti enim servos tuos, revertamur ad apostolos, alium in circumcisionem, alium in gentes. Quamdiu Moysen miseras, quamdiu Isaiam, quamdiu Jeremiam, quamdiu alios prophetas: notus erat in Judaae Deus, in Israel magnum nomen ejus. In modica terra nominis Dei notitia ferebatur. Misisti Petrum piscatorem, qui dimiserat rete, qui ab operé callosam habebat manum. Non misisti oratorem, non misisti philosophum: Misisti hominem rusticanum, hominem piscatorem.","english":"Therefore we beseech you as judge, not despising but entreating. For men and angels, compared with you, are cruel. You alone are the gentlest judge. Do you wish to know that God is a merciful judge, and that every man is cruel? While the householder slept, the enemy sowed weeds over the field. The servants wish to pull them up, and the father of the household says: Let them alone, that they may grow together, lest while you pull up the weeds from the wheat, you root up the wheat also (Matt. 13). For you shall inherit among all nations. Therefore we beseech you as judge, because you have had mercy on all nations. Why did he not say, You shall possess all nations, but, You shall inherit? Wherever inheritance is mentioned, death has gone before. Therefore we are called heirs and co-heirs. He said heirs of Christ, because he died for us. Co-heirs, because he will reign with us. You shall inherit: for you sent your servants; let us return to the apostles, one to the circumcision, another to the Gentiles. As long as you had sent Moses, as long as Isaiah, as long as Jeremiah, as long as the other prophets: God was known in Judea, his name was great in Israel. In a small land the knowledge of God's name was carried. You sent Peter the fisherman, who had left his net, who had a calloused hand from work. You did not send an orator, you did not send a philosopher: you sent a rustic man, a fisherman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":607,"ref":"p607","source":"Iste piscator, iste rusticanus de Jerosolyma perrexit Romam, el rusticanus cepit Romam quam eloquentes capere non potuerunt. Rursum ivit Paulus apostolus, et de Jerosolyma praedicavit usque in Illyricum, et praedicavit, ubi non erat praedicatum Evangelium, ne super alienum fundamentum poneret aedificium (Rom. xv). Deinde dicit, quod de urbe Roma iret ad Hispaniam. Videte Paulum persecutorem, qui in Judaae fuerat persecutor, praedicat gentibus. Ubi sunt qui praedicant Alexandrum Magnum Macedonum imperatorem, quod in brevi spatio vicerit tantas gentes? Habuit exercitum, habuit et ingentes turbas, et non tale aliquid potuit, sed modicum quiddam. Iste vero Paulus quondam persecutor fuit, qui dicebat: Et si imperitus sum sermone, non tamen scientia (I Cor. xi). Qui soloecismos facit in loquendo, crucem Christi portat, et quasi triumphans omnes capit. Totum orbem subegit ab Oceano usque in mare Rubrum. Dicat aliquis: hoc totum lucri causa fecerunt. Hoc enim dicit Porphyrius: Homines rusticani et pauperes, quoniam nihil habebant, magicis artibus operati sunt quaedam signa. Non est autem grande facere signa. Nam fecere signa in AEgypto magi contra Moysen (Exod. vii). Fecit et Apollonius, fecit et Apuleius. Infiniti signa fecerunt. Concedo tibi, Porphyri, magicis artibus signa fecerunt, ut divitias acciperent a divitibus mulierculis, quas induxerant: hoc enim tu dicis.","english":"This fisherman, this rustic from Jerusalem, set out for Rome, and the rustic captured Rome, which the eloquent could not capture. Again the apostle Paul went forth, and from Jerusalem he preached as far as Illyricum, and he preached where the Gospel had not been preached, lest he should lay a building upon another man's foundation (Rom. 15). Then he says that from the city of Rome he would go to Spain. See Paul the persecutor, who had been a persecutor in Judea, preaching to the Gentiles. Where are those who proclaim Alexander the Great, emperor of the Macedonians, that in a short span of time he conquered so many nations? He had an army, he had also vast multitudes, and yet he could accomplish no such thing, but only something slight. But this Paul was once a persecutor, who said: Even if I am unskilled in speech, yet not in knowledge (1 Cor. 11). He who makes solecisms in speaking carries the cross of Christ, and as if triumphing, captures all. He subdued the whole world from the Ocean to the Red Sea. Let someone say: they did all this for the sake of gain. For this is what Porphyry says: Rustic and poor men, since they had nothing, by magical arts wrought certain signs. But it is not a great thing to perform signs. For the magi in Egypt performed signs against Moses (Exod. 7). Apollonius also did so, and Apuleius did so. Countless men have performed signs. I grant you, Porphyry, they performed signs by magical arts, so that they might receive riches from the wealthy little women whom they had led on; for this is what you say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":608,"ref":"p608","source":"Quare mortui sunt? Quare crucifixi? Fecerunt et alii signa magicis artibus, sed pro homine mortuo non sunt mortui, pro homine crucifixo non sunt crucifixi. Sciunt isti hominem esse mortuum, et moriuntur sine causa? Felix ergo nostra victoria, quae in sanguine apostolorum dedicata est. Fides nostra non probatur, nisi per illorum sanguinem. Benedicamus ergo Deum, cui est gloria in saecula saeculorum. Amen.\n\nPSALMUS LXXXII.\n\nCanticum psalmi Asaph. Iste psalmus vocem prophetae continet collaudantis Deum. Ait ergo:\n\nDeus, quis similis erit tibi? Quia nullus est similis Tui: nullum alium auctorem, nisi te quaerimus. Ne taceas, neque compescaris, Deus. Nos tacemus, tu pro nobis loquere. Justi vox est quae dicit: Neque compescaris, Deus. De justitia sua securus est.\n\nQuoniam ecce inimici tui sonuerunt. Possumus secundum tropologiam de Ecclesia interpretari et haeresibus. Possumus autem secundum litteram interpretari de populo Judaeorum, et de caeteris gentibus, quae in circuitu expugnant Judaeam. Quoniam ecce inimici tui sonuerunt. Vocem et detractionem adversariorum sonitum voluit appellare. Quoniam ecce inimici tui sonuerunt. Videte quid dicat: Sonuerunt, hoc est, quasi cymbalum tinniens, sic sonuerunt auribus meis. Sonus proprie dicitur, cum auditur tantummodo sonus, et vox non intelligitur.","english":"Why did they die? Why were they crucified? Others also performed signs by magical arts, but they did not die for a dead man, they were not crucified for a crucified man. Do these men know that a man is dead, and do they die without cause? Ours, then, is a blessed victory, which has been consecrated in the blood of the apostles. Our faith is not proved except through their blood. Let us therefore bless God, to whom is glory for ever and ever. Amen.\n\nPSALM 82.\n\nA song of a psalm of Asaph. This psalm contains the voice of the prophet praising God. He says therefore:\n\nO God, who shall be like you? For there is none like you: we seek no other author but you. Be not silent, nor be restrained, O God. We are silent; do you speak for us. It is the voice of the just man that says: Nor be restrained, O God. He is secure in his own righteousness.\n\nFor behold, your enemies have made a noise. We can interpret this tropologically concerning the Church and the heresies. But we can interpret it literally concerning the people of the Jews, and concerning the other nations which besiege Judaea round about. For behold, your enemies have made a noise. He wished to call the voice and the detraction of the adversaries a noise. For behold, your enemies have made a noise. See what he says: They have made a noise, that is, like a tinkling cymbal, so have they made a noise in my ears. Properly a sound is spoken of when only a sound is heard, and the voice is not understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":609,"ref":"p609","source":"Ergo quod dicit, hoc est: Illi quidem loquebantur, et quasi volebant me arguere: caeterum ego non quasi vocem, sed quasi sonum audiebam. Et qui oderunt te, extulerunt caput. Videte quid dicat: Ergo qui elevat caput, odit Deum. Superbis enim Dominus resistit: humilibus autem dat gratiam (Jacob. iv, et I Petr. v). Et qui oderunt te, extulerunt caput. Si causam habes contra aliquem: si libi detrabit frater tuus, et tu es humilis pro Christo, ef ille superbus propter diabolum, tu imitaris eum qui dicit: Discite a me, quia mitis sum et humilis cordo (Matt. xi). Ille autem qui erigitur, illum imitatur qui dicit: In coelum ascendam, super sidera coeli ponam thronum meum, ero similis Altissimo (Isai. xiv). Et qui oderunt te, extulerunt caput.\n\nSuper populum tuum malignaverunt consilium. Sufficit alicui, si populus Dei sit. Cogitaverunt adversus sanctos tuos. Hoc interpretatione non indiget. Legisse, intellexisse est.","english":"Therefore what he says is this: They indeed were speaking, and as it were wanted to accuse me; but I was hearing not as it were a voice, but as it were a sound. And those who hated you have lifted up their head. See what he says: Therefore the one who lifts up his head hates God. For the Lord resists the proud, but gives grace to the humble. And those who hated you have lifted up their head. If you have a cause against someone: if your brother speaks ill of you, and you are humble for Christ's sake, and he is proud because of the devil, you imitate him who says: Learn from me, for I am meek and humble of heart. But he who is lifted up imitates him who says: I will ascend into heaven, I will set my throne above the stars of heaven, I will be like the Most High. And those who hated you have lifted up their head.\n\nAgainst your people they have devised a wicked plan. It is enough for someone that he be God's people. They have thought against your saints. This needs no interpretation. To have read is to have understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":610,"ref":"p610","source":"Dixerunt, venite et disperdamus eos de gente. Et non sit gens, quia populus Dei est. Et non memoretur nomen Israel ultra. Non memoretur hic, qui sensu videat Deum.\n\nQuoniam cogitaverunt unanimiter simul. Infelices nos: Infelix populus Dei, non potest in bono tantam habere concordiam, quantam mali habent in malo. Adversus te testamentum disposuerunt tabernacula Idumaeorum et Ismaelitae: Moab Agareni, Gebal, et Amon et Amalec, alienigenae cum hiabitantibus Tyrum: etenim Assur venit cum illis, facti sunt in adjutorium Lot. Undecim sunt qui pugnant adversus sanctum. Quoniam ergo pugnaverunt contra sanctos, ad perfectum numerum, id est, duodecimam, venire non portuerunt. Tabernacula Idumaeorum. Non habent domus fundamentum, sed tabernacula quae cito periranseunt. Idumaea dupliciter interpretatur, aut sanguinea, aut terrena. Videte ergo qui pugnant adversus sanctos, Tabernacula Idumaeorum, terreni et Ismaelitae interpretantur, obedientes sibi, hoc est, quodcumque cor habuerit, et mala cogitatio, statim faciunt. Propterea dicitur in Ezechiele: Fili hominis, loquere adversus prophetas, qui sequuntur cor suum, et quodcumque impellit cogitatio, faciunt (Ezech. xiii). Nos autem non debemus sequi cogitationem nostram, nec dici Ismaelitae, hoc est obedientes sibi, sed Ismael, hoc est, obedientes Deo. Moab, ex patre, hoc est, recedentes a Deo Patre. Agareni, proselyte.","english":"They said, Come and let us destroy them from among the nations. And let there be no nation, because it is the people of God. And let the name of Israel be remembered no more. Let him not be remembered here, who with understanding sees God.\n\nBecause they thought together with one mind. Wretched are we: the people of God are wretched, for they cannot have such great concord in good as the wicked have in evil. Against you they have arranged a covenant: the tabernacles of the Edomites and the Ishmaelites, Moab and the Agarenians, Gebal and Ammon and Amalek, foreigners with the inhabitants of Tyre; for Assur also came with them, they have become a help to Lot. There are eleven who fight against the holy one. Therefore, because they fought against the saints, they could not come to the perfect number, that is, the twelfth. The tabernacles of the Edomites. They do not have a house for a foundation, but tabernacles which quickly pass away. Edom is interpreted in two ways, either bloody or earthly. See, therefore, those who fight against the saints: the tabernacles of the Edomites, that is, the earthly, and the Ishmaelites are interpreted as those obedient to themselves, that is, whatever their heart has willed, and an evil thought, they do at once. For this reason it is said in Ezekiel: Son of man, speak against the prophets who follow their own heart, and whatever thought impels them, they do (Ezek. xiii). But we ought not to follow our own thought, nor to be called Ishmaelites, that is, obedient to themselves, but Ishmael, that is, obedient to God. Moab, from the father, that is, those departing from God the Father. Agarenians, proselytes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":611,"ref":"p611","source":"Qui cum deberent esse habitatores Dei, proselyti facti sunt. Gebal interpretator, vallis vana. Ge, dicitur vallis. Bal vero interpretatur, vana. Isti ergo qui contra Dei populum sunt, non sunt de monte, sed de valle vana. Et Ammon interpretatur, populus turbidus: hoc est, qui confidunt in multitudine, et non in simplicitate. Amalec, interpretatur lingens terram. Quicumque enim pugnant adversus populum Dei, non comedunt coelestem panem, sed lingunt terram sicut serpens. Alienigenae. Ubi dicitur, alienigenae, in Hebraeo habet Philistiim. Philistiim vero interpretantur, cadentes potione: hoc est, qui inebriati sunt de calice diaboli, et inebriati ceciderunt. Cum habitantibus Tyrum. Tyrus lingua Hebraae dicitur Sor, quod interpretatur, tribulatio et angustia. Qui debuerant esse peregrini in isto saeculo, facti sunt habitatores. Isti ergo qui expugnant populum Dei, habitant in Sor, hoc est, in angustia et tribulatione animae suae. Istae ergo tantae gentes quae pugnant adversus sanctum, videamus quem babeut principem: Salvatorem, an diabolum. Quid sequitur? Etenim Assur venit cum illis. Assur, Nabuchodonosor adversarius Dei, qui populum Dei duxit in captivitatem: lieet videatur gentes habere plurimas pro se dimieantes: tamen principem habent Assur, hoc est, diabolum. Facti sunt in adjutorium filiis Lot. Lot, interpretatur declinans.","english":"When they ought to have been inhabitants of God, they became proselytes. Gebal means \"vain valley.\" Ge is called a valley; Bal, however, is interpreted as \"vain.\" So these who are against the people of God are not from the mountain, but from the vain valley. And Ammon is interpreted as \"turbulent people,\" that is, those who trust in multitude and not in simplicity. Amalec is interpreted as \"licking the earth.\" For whoever fights against the people of God does not eat the heavenly bread, but licks the earth like a serpent. Foreigners. Where it says \"foreigners,\" the Hebrew has Philistines. Philistines, however, are interpreted as \"falling from drink,\" that is, those who have been made drunk from the cup of the devil, and having become drunk, have fallen. With the inhabitants of Tyre. Tyre in the Hebrew tongue is called Sor, which is interpreted as \"tribulation and distress.\" Those who ought to have been strangers in this world have become inhabitants. So these who assault the people of God dwell in Sor, that is, in the distress and tribulation of their own soul. So let us see whom these so many nations that fight against the holy one have as their leader: the Savior, or the devil. What follows? For Assur also came with them. Assur is Nebuchadnezzar, the adversary of God, who led the people of God into captivity. Although he may seem to have very many nations fighting on his side, nevertheless they have Assur as their leader, that is, the devil. They became a help to the sons of Lot. Lot is interpreted as \"turning aside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":612,"ref":"p612","source":"Daemones ante fuerunt angeli, et postea cum diabolo ceciderunt, et facti sunt satellites ejus, sicut scriptum est in Apocalypsi Joannis: Quia draco cecidit, et traxit secum tertiam partem stellarum (Apoc. xii). Ergo quid dicit? Isti qui venerunt cum tantis gentibus, et expugnaverunt populum tuum, et venit cum eis Assur, et principem habent diabolum, facti sunt in adjutorium filiis Loi, hoc est, daemonibus. Qui a te declinaverunt, hoc operantur quod et daemones. Videtis quia difficillima loca sunt: videtis quia obscura sunt, et in singulis sermonibus magna sunt sacramenta, et necessitate compellimur in verbis Hebraicis, et plenis mysteriis diutius immorari. Neque enim nunc rhetoricum locum eventilamus, sed id quod a Spiritu sancto dictum est, interpretari nitimur. Nisi enim sic interpretetur, ut dixin us, quid prodest Ecclesiis Christi legere tabernacula Idumaeorum et Ismaelitae, et caetern nomina? Quoniam ergo venerunt contra populum tuum, videamus quid eis imprecetur Psalmista.","english":"The demons were formerly angels, and afterward they fell with the devil and became his attendants, as it is written in the Apocalypse of John: that the dragon fell and drew with him a third part of the stars (Rev 12). Therefore what does he say? Those who came with so many nations and conquered your people, and Assur came with them, and they have the devil as their prince, have become a help to the sons of Loi, that is, to the demons. Those who have turned away from you do the same work as the demons. You see that these places are very difficult; you see that they are obscure, and that in individual statements there are great mysteries, and we are compelled by necessity to linger longer over the Hebrew words, which are full of mysteries. For we are not now winnowing out a rhetorical commonplace, but we strive to interpret what was spoken by the Holy Spirit. For unless it is interpreted as we have said, what benefit is it for the churches of Christ to read the tabernacles of the Idumeans and the Ishmaelite, and the other names? Since, therefore, they came against your people, let us see what the Psalmist invokes against them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":613,"ref":"p613","source":"Fac illis sicut Madian et Sisarae, sicut Jabin. Legistis in Judicum libro: Iste est Madian quem expugnavit Gedeon (Judic. vii et viii). Jabin, et Sisara isti sunt, quos expugnavit Debbora et Barach (Judic. iv). In torrente Cison disperiunt in Endor. Debbora et Barach interfecerunt Sisaram principem militiae. Ergo quod dicit, videte quid sit: Domine, quantam habent superbiam! quoniam cum tanto venlunt exercitu, quoniam Nabuchodonosor habent principem Assyriorum: quoniam facti sunt in adjutorium filiis Lot: quoniam hoc agunt quod agunt daemones: quoniam superbia ipsorum usque ad te elevata est: propterea te deprecor, ut ad ignominiam suam, non a viro vincantur, sed a muliere. Facti sunt ut stercus terrae. Qui? Madian, et Sisara, et Jabin. Isti tres facti sunt, sicut stercus terrae. Madian interpretatur relinquens judicium: Quicumque pugnat contra populum meum, non cogitat futurum esse judicium. Sisara interpretatur equi visio. Isti qui pugnant contra populum tuum, non sunt de grege tuo, et de pecoribus tuis, sed de equis qui insaniunt id feminas. Isti ergo equi semper parati in praelium sunt. Sicut Jabin. Jabin interpretatur intellectus. Qui sibi in sua sapientia confidunt, et non in gloria Dei. Facti sunt ut stercus terrae.","english":"Do to them as to Madian and Sisara, as to Jabin. You have read in the book of Judges: this is Madian, whom Gedeon defeated (Judg 7–8). Jabin and Sisara are those whom Debbora and Barach defeated (Judg 4). In the torrent Cison they perish in Endor. Debbora and Barach killed Sisara, the commander of the army. Therefore, as for what he says, see what it means: Lord, how great is their pride! For they come with so great an army, for they have Nabuchodonosor as the prince of the Assyrians; for they have become a help to the sons of Lot; for they do what the demons do; for their pride is lifted up even to you; therefore I beseech you that, to their shame, they be conquered not by a man but by a woman. They have become like the dung of the earth. Who? Madian, and Sisara, and Jabin. These three have become like the dung of the earth. Madian is interpreted as “forsaking judgment”: whoever fights against my people does not think that judgment is to come. Sisara is interpreted as “vision of a horse.” Those who fight against your people are not of your flock and of your cattle, but of the horses that rage after women. These horses, then, are always ready for battle. As for Jabin: Jabin is interpreted as “understanding.” Those who trust in their own wisdom and not in the glory of God. They have become like the dung of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":614,"ref":"p614","source":"Illi qui gloriabantur in exercitu, qui habebant principem Assur, et dicebant: In caelum ascendam, non solum in terram ceciderunt, sed in terra stercus facti sunt.\n\nPone principes eorum. Quorum? Qui pugnant contra populum tuum. Sicut Oreb et Zeb, et Zebee, et Salmana. Omnes principes eorum. Legisse vos puto historiam in Judicum libro: quoniam Gedeon qui vocatur alio nomine Jerobaal, pro populo Dei pugnans, hos quatuor reges vicerit et interfecerit eos (Judic. vi et vii).\n\nVidete quales sunt principes Madianitarum, qui reliquerunt judicium Dei: Oreb, et Zeb, et Zebee, et Salmana. Quid putat in istis verbis esse mysteria Salvatoris? Legunt hoc philosophi, et irrident. Legunt rhetores, et putant esse deliramenta. Non solum autem rhetores, sed et Judaei non habent elavem scientiae: quoniam velamen positum est ante oculos eorum. Oreb interpretatur foramen, in quo coluber ingreditur. Zeb interpretatur lupus. Videte nomina principum adversariorum Christi. Zebee, hostia, hoc est, quos lupus suffocaverit. Et Salmana, perfecti in militia. Videte ergo nominum sacramenta.","english":"Those who boasted in their army, who had Assur as their prince, and said, \"I will ascend into heaven,\" not only fell to the earth, but on the earth they became dung.\n\nSet their princes. Whose? Those who fight against your people. As Oreb and Zeb, and Zebee and Salmana. All their princes. I think you have read the history in the book of Judges: that Gedeon, who is called by another name Jerobaal, fighting for the people of God, conquered and killed these four kings (Judg 6–7).\n\nSee what kind of princes the Madianites had, who abandoned the judgment of God: Oreb, and Zeb, and Zebee, and Salmana. What does he think are the mysteries of the Savior in these words? The philosophers read this, and they mock. The rhetoricians read it, and they think it is nonsense. But not only the rhetoricians, but also the Jews do not have the key of knowledge, because a veil is placed before their eyes. Oreb is interpreted as a hole, into which the serpent enters. Zeb is interpreted as a wolf. See the names of the princes who are adversaries of Christ. Zebee, a victim, that is, those whom the wolf has strangled. And Salmana, perfect in warfare. See, therefore, the sacraments of the names.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":615,"ref":"p615","source":"Qui dixerunt: haereditate possideamus sanctuarium Dei. Dixerunt, sed non peifecerunt: quia Dominus pugnabat pro populo suo.\n\nDeus meus, pone illos ut rotam. Videte clementiam prophetae: Non precatur contra eos, sed pro eis. Videte quid dicat: Deus meus, qui Deus es omnium, meus proprie Deus. Deus meus, pone illos ut rotam. Qui quasi fundamentum habent in malitia: non habeant fundamentum, sed vacillent, et non stent in malitia. Sicut stipulam ante faciem venti, sicut ignis qui comburil silvam. Sicut stipulam: non sicut frumentum, sed, stipulam; quod dicit, hoc est: si quis est in eis stipula et palea, pereat. Sicut ignis qui comburit silvam. Non dixit, arbores frugiferas; sed, silvam, quae non habet fruges. Si quis ergo stipula est, et non habet frumentum: si quis silva est, et non habet fruges, hic pereat. Sicut flamma comburent montes. Superbia in eis pereat.","english":"Those who said, \"Let us possess the sanctuary of God as an inheritance.\" They said it, but they did not accomplish it, because the Lord was fighting for his people.\n\nMy God, set them like a wheel. See the prophet's mercy: he does not pray against them, but for them. See what he says: My God, who are God of all, my God in a peculiar sense. My God, set them like a wheel. Those who have, as it were, a foundation in wickedness: let them have no foundation, but let them totter, and not stand in wickedness. Like stubble before the face of the wind, like fire that burns up the forest. Like stubble: not like grain, but stubble; what he means is this: if there is stubble and chaff in them, let it perish. Like fire that burns up the forest. He did not say fruit-bearing trees, but forest, which has no fruits. If anyone, then, is stubble and has no grain; if anyone is forest and has no fruits, let him perish here. Like a flame burning up the mountains. Let pride in them perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":616,"ref":"p616","source":"Ita persequerisillos in tempestate tua, et in ira tua. Quid? Occides eos? Non: sed, Turbabis eos. Ut salventur.\n\nImple facies eorum ignominia. Ut confundantur. Quare huc? Ut quaerant nomen tuum, Domine. Videtis ergo quia non contra eos, sed pro salute ipsorum deprecatur. Denique et in sequentibus videte quid dicat:\n\nErubescant et conturbentur in saeculum saeculi, et confundantur et pertant. Pereant secundum hoc quod mali sunt, et salvetur quod bonum est. Denique videte, quoniam perditio hic non abolitionem sonat, sed salutem. Qui sequitur.\n\nEt cognoscant quia nomen tibi Dominus: tu solus Altissimus in omni terra. Erigat se qui vult ut erigatur. Nos dicamus: Tu solus Altissimus in omni terra. Quantumvis aliquis exaltetur, nos habeamus Deum, cui excelsius nomen est, cui est gloria in saecula saeculorum. Amen.\n\nPSALMUS LXXXIII.\n\nIn fine pro torcularibus filiis Core, et Psalmus. Tres sunt psalmi qui pro torcularibus praescribuntur, octavus, et octogesimus, et octogesimus tertius. Octavus praescribitur David: octogesimus vero praescribitur Asaph: octogesimus vero tertius filiis Core. Do vobis aliquam regulam, ut sciatis in Scripturis quid observare debeatis. Quicumque psalmus praescribitur filiorum Core, nihil triste habet, sed semper laeta significat.","english":"Thus you will pursue them in your tempest and in your wrath. What then? Will you kill them? No: rather, You will trouble them. So that they may be saved.\n\nFill their faces with shame. So that they may be confounded. Why this? So that they may seek your name, O Lord. You see, then, that he does not pray against them, but for their salvation. Finally, see also in what follows what he says:\n\nLet them be ashamed and troubled for ever and ever, and let them be confounded and perish. Let them perish according to what is evil in them, and let what is good be saved. Finally, see that here perdition does not mean abolition, but salvation. What follows next.\n\nAnd let them know that your name is Lord: you alone are the Most High over all the earth. Let him who wishes to be raised up raise himself up. Let us say: You alone are the Most High over all the earth. However much anyone may be exalted, let us hold to God, to whom belongs a name more exalted, to whom be glory for ever and ever. Amen.\n\nPSALM 83.\n\nFor the end, for the winepresses, for the sons of Korah, and a Psalm. There are three psalms that are inscribed for the winepresses: the eighth, the eightieth, and the eighty-third. The eighth is inscribed to David; the eightieth is inscribed to Asaph; the eighty-third to the sons of Korah. I give you a rule, so that you may know what you ought to observe in the Scriptures. Whatever psalm is inscribed to the sons of Korah has nothing sad in it, but always signifies joyful things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":617,"ref":"p617","source":"Quoniam enim Core, et Dathan, et Abiron fecerunt contra Moysen, et a Domino puniti sunt: filii Core qui non sunt secuti patrem suuni, aeterno gaudio benedicti sunt. Quoniam autem Core interpretatur Calvaria, et manifestum est, quod Calvaria significet locum resurrectionis: quicumque filius Core est, filius est resurrectionis; quicumque autem filius resurrectionis est, nihil potest habere quod triste est.\n\nQuam dilecta tabernacula tua, Domine virtutum! concupiscit et deficit anima mea in atria Domini. Deinde dicitur: Beati qui habitant in domo tua. Vide tria esse tabernacula, et atria, et ad extremum domum. Quam dilecta tabernacula tua, Domine virtutum! Quae sunt ista tabernacula? Videamus Evangelium an nobis aliquam significantiam praebeat. Loquitur Dominus et dicit: Facile vobis anticos de iniquo mammona, ut cum defeceritis, recipiant vos in aeterna tabernacula (Luc. xvi). Videtis ergo quod iniquum mammona in isto sacculo deficit. Tamen considerate quod iste iniqaus justitiam praeparat. Mammona in lingua Hebraae divitiae nuncupantur: non aurum, ut quidam putant. De iniquo mammona. Vera est et philosophi quaedam sentential: ‹Omnis dives aut iniquus, aut iniqui haeres est.› Propterea dicit Dominus atque Salvator quod divites difficile ingrediuntur in regnum coelorum (Matt. xix). Dicat aliquis: Quomodo Zachaeus ingressus est in regnum coelorum, qui dives fuit?","english":"For because Korah, Dathan, and Abiram acted against Moses and were punished by the Lord, the sons of Korah who did not follow their father were blessed with eternal joy. Now since Korah is interpreted as \"Calvaria\" (Skull), and it is manifest that the Skull signifies the place of the resurrection, whoever is a son of Korah is a son of the resurrection; and whoever is a son of the resurrection can have nothing that is sorrowful.\n\nHow lovely are your tabernacles, O Lord of hosts! My soul longs and faints for the courts of the Lord. Then it is said: Blessed are those who dwell in your house. See that there are three things: tabernacles, courts, and finally the house. How lovely are your tabernacles, O Lord of hosts! What are these tabernacles? Let us see whether the Gospel offers us some meaning. The Lord speaks and says: Make for yourselves friends from the unrighteous mammon, so that when you fail, they may receive you into eternal tabernacles (Luke 16). You see, then, that unrighteous mammon fails in this world. Yet consider that this unrighteous one prepares righteousness. Mammon in the Hebrew tongue means riches—not gold, as some think. \"From unrighteous mammon.\" True also is a certain saying of the philosopher: \"Every rich man is either unrighteous or the heir of an unrighteous man.\" Therefore the Lord and Savior says that the rich enter the kingdom of heaven with difficulty (Matt. 19). Let someone say: How did Zacchaeus, who was rich, enter the kingdom of heaven?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":618,"ref":"p618","source":"Sed dedit divitias, et statim commutavit divitias regno caelorum. Non dixit, quicumque divites fuerint, non intrabunt in regna caelorum: sed dixit, quod difficile divites intrabunt in regna coelorum. Quam dilecta tabernacula tua, Domine virtutum! Alii desiderant possessiones, alii saeculi istius divitias, alii parere in istius saeculi Ecclesiis, et gloriam aliquam habere apud homines: mihi hoc solum desiderium est videre aeterna tabernacula. Illa mibi dilecta sunt tabernacula, ubi congregatio virtutum est, non vitiorum. Concupiscit et deficit anima mea in atria Domini: hoc est solum desiderium, hic solus amor meus, ut videam atria tua. Videte ordinem. Primum desiderat tabernacula: tabernacula quae non habent fundamentum: tabernacula quae cito mutantur. Tabernaculum enim semper mutatur, et huc illueque transfertur. Caeterum atria non sunt quidem domus, sed tamen habent aliqua fundamenta, et de atrio intramus in domum. Iste ergo primum tabernacula desiderat, et postea deficit, et amore tabescit ut videat atria, et cum fuerit in atrio, tunc dicit: Beati qui habitant in domo tua.","english":"But he gave up riches, and at once exchanged riches for the kingdom of heaven. He did not say, \"Whoever are rich shall not enter the kingdoms of heaven,\" but he said that it is difficult for the rich to enter the kingdoms of heaven. How lovely are your tabernacles, Lord of hosts! Others desire possessions, others the riches of this world, others to preside in the Churches of this world and to have some glory among men; my only desire is to see the eternal tabernacles. Those tabernacles are lovely to me, where there is a gathering of virtues, not of vices. My soul longs and faints for the courts of the Lord: this is my only desire, this my only love, that I may see your courts. See the order. First he desires the tabernacles: tabernacles that have no foundation, tabernacles that are quickly changed. For a tabernacle is always being changed and moved hither and thither. But the courts are not indeed a house, yet they have some foundations, and from the court we enter into the house. So this man first desires the tabernacles, and afterward faints and wastes away with love that he may see the courts, and when he has been in the court, then he says: Blessed are those who dwell in your house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":619,"ref":"p619","source":"Cor meum et caro mea exsultaverunt in Deum vi- Vum. Difficile est ut cor et caro alicujus in commune consentiant. Si enim secundum Apostolum spiritus pugnat contra carnem, et caro contra spiritum (Galat. v): quomodo hic dicit, cor meum et caro mea exsultavit? Hoc non potest dicere, nisi ille qui in amorem Dei tota mente defixus est. Cor meum, et caro mea. Illud est quod dicit et in alio loco: sitivit in te anima mea, quam multipliciter tibi caro mea (Psal. lxii)! Ista est caro quae desiderat Dominum, de qua in alio loco dicitur: Et videbit omnis caro salutare Dei (Isai. xl). Illa autem caro de qua dicitur: Omnis caro fenum (Eccli. xiv), non desiderat Dominum. Cor meum et caro mea. Vide mihi aliquem abstinentem, qui mortem carnis suae, lucrum puat animae suae. Haec autem carnis sunt jejunia, et injuriae. Denique et Apostolus quid dicit? Quem tradidit Satanae in interitum carnis, ut spiritus salvus fiat (I Cor. v). Nisi caro mortua fuerit, spiritus vivificari non potest. Propterea dicit et Apostolus: Quando infirmor, tunc fortior sum (II Cor. xii). Consideret se unusquisque quando jejunio lassus est et defectus: quomodo anima vigeat, quomodo nihil aliud mens nisi de Deo considerat: quomodo semper dicat, quam dilecta tabernacula tua, Domine virtutum!","english":"My heart and my flesh have exulted in the living God. It is difficult for anyone's heart and flesh to be in agreement together. For if, according to the Apostle, the spirit fights against the flesh, and the flesh against the spirit (Gal. 5), how does he say here, \"My heart and my flesh have exulted\"? This no one can say except the one who is wholly fixed in the love of God. \"My heart and my flesh.\" This is what he says also in another place: \"My soul has thirsted for you; how much more my flesh for you\" (Ps. 62)! This is the flesh that desires the Lord, of which it is said in another place: \"And all flesh shall see the salvation of God\" (Isa. 40). But that flesh of which it is said, \"All flesh is grass\" (Sir. 14), does not desire the Lord. \"My heart and my flesh.\" Look at some abstinent man for me, who reckons the death of his flesh to be the gain of his soul. For these are the fastings of the flesh, and injuries. Finally, what does the Apostle also say? \"Whom I have delivered to Satan for the destruction of the flesh, that the spirit may be saved\" (1 Cor. 5). Unless the flesh has died, the spirit cannot be brought to life. Therefore the Apostle also says: \"When I am weak, then I am strong\" (2 Cor. 12). Let each one consider himself when he is worn out and exhausted by fasting: how the soul flourishes, how the mind considers nothing else but God, how he always says, \"How lovely are your tabernacles, O Lord of hosts!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":620,"ref":"p620","source":"Etenim passer invenit sibi domum, et turtur nidum sibi ubi reponat pullos suos. Altaria tua, Domine virtutum, rex meus, et Deus meus. Interim simpliciter interpretemur. Videte quid dicat: Desidero, Domine, aeterna tabernacula tua: concupiscit et deficit anima mea in atria Domini. Sedem aliquam et nidulum animae meae, et corpori meo babere desidero. Aves quae libere huc atque illuc vagantur: tamen postquam volaverint, habent locum et nidulos ubi requiescant: quanto magis anima mea, et caro mea debet sibi locum praeparare, ubi possit requiescere! Nunc altius aliquid ascendamus. In Domino confido: quomodo dicitis animae meae, transmigra in montes sicut passer? Videte ergo quia nemo transmigrat in montes nisi qui passer est. Et turtur nidum sibi. Iste est turtur, de quo dicitur in Cantico canticorum: Vox turturis audita est in terra nostra (Cant. ii). Turtur nidum sibi. Turtur est animal castitatis. Turtur non habitat in humilibus, sed semper facit nidos sibi in excelsis arboribus. Sicut ergo passer et turtur aves castissimae nidos sibi in sublimioribus faciunt: sic ergo tabernacula, et atria et domus non sunt in humili ista terra, sed in excelso, hoc est, in regnis coelorum. Denique videle quid dicat.","english":"For even the sparrow has found a home for itself, and the turtledove a nest for itself where she may lay her young. Your altars, O Lord of hosts, my King and my God. For now let us interpret simply. See what he says: I long, O Lord, for your eternal tabernacles; my soul desires and faints for the courts of the Lord. I desire to have some seat and little nest for my soul and for my body. Birds that wander freely here and there—yet after they have flown, they have a place and little nests where they may rest: how much more ought my soul and my flesh to prepare a place for themselves where they may rest! Now let us ascend to something higher. In the Lord I trust: how do you say to my soul, Transmigrate to the mountains like a sparrow? See, then, that no one transmigrates to the mountains except the one who is a sparrow. And the turtledove a nest for herself. This is the turtledove of whom it is said in the Song of Songs: The voice of the turtledove has been heard in our land (Cant. ii). The turtledove a nest for herself. The turtledove is an animal of chastity. The turtledove does not dwell in low places, but always makes nests for herself in the highest trees. Just as, therefore, the sparrow and the turtledove, most chaste birds, make nests for themselves in the higher places: so then the tabernacles, and courts, and houses are not in this lowly earth, but in the highest place, that is, in the kingdoms of heaven. Finally, see what he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":621,"ref":"p621","source":"Beati qui habitant in domo tua. In tabernaculo non habitamus, sed peregrinamur. Et in atrio quamdiu sumus, non habitamus, sed peregrinamur. De atriis enim transimus in domum. Cum autem venerimus in domum, quid dicitur? Beati qui habitant in domo tua: Domus quae habet fundamentum. Quoniam de domo nobis exire non licet, de atriis licet.\n\nBeatus vir cujus est auxilium abs te. Nos quidem desideramus tabernacula et atria et domum tuam, sed hoc ipsum ut capere possimus, non est virtutis nostrae, sed auxilii tui. Ascensiones in corde suo disposuit. Quis disposuit ascensiones in corde suo? Beatus vir cujus est auxilium a Domino: ille disposuit ascensiones in corde suo. Quicumque sanctus est, quotidie in priora extenditur, et praeteritorum obliviscitur. Propterea dicuntur et in Psalterio psalmi graduum quindecim, et primus dicitur: Ad Dominum cum tribularer clamavi. Et in secundo: Levavi oculos meos in montes, unde veniet auxilium mihi. Et in tenio: Laetatus sum in his quae dicta sunt mihi, et semper procedit, et proficit, et ascendit in sublimiora. Quod dicit, hoc est: Ascensiones in corde suo disposuit: Felix est qui quotidie proficit, qui non considerat quid heri fecerit, sed quid hodic faciat, ut proficiat. Sanctus ascensiones in corde suo ponit, peccator descensiones. Quomodo qui sanctus est, quotidie proficit: ita qui peccator est, quotidie decrescit.","english":"Blessed are those who dwell in your house. We do not dwell in the tabernacle, but we are pilgrims. And as long as we are in the court, we do not dwell, but we are pilgrims. For from the courts we pass into the house. But when we have come into the house, what is said? Blessed are those who dwell in your house: a house that has a foundation. For it is not permitted for us to go out from the house, but from the courts it is permitted.\n\nBlessed is the man whose help is from you. We indeed desire your tabernacles and courts and house, but that we may be able to attain this very thing is not of our own virtue, but of your help. He has disposed ascents in his heart. Who has disposed ascents in his heart? Blessed is the man whose help is from the Lord: he has disposed ascents in his heart. Whoever is holy is daily stretched out toward what lies ahead, and forgets what is past. For this reason there are also in the Psalter fifteen psalms of degrees, and the first is called: To the Lord, when I was in tribulation, I cried out. And in the second: I have lifted up my eyes to the mountains, from where help will come to me. And in the third: I rejoiced in those things which were said to me, and he always proceeds, and advances, and ascends to higher things. What he says is this: He has disposed ascents in his heart: happy is the one who daily advances, who does not consider what he did yesterday, but what he may do today, so that he may advance. The holy man places ascents in his heart, the sinner descents. Just as the one who is holy daily advances, so the one who is a sinner daily declines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":622,"ref":"p622","source":"Beatus vir qui disponit ascensiones in corde. Videte consequentiam Scripturarum. In valle lacrymarum in loco quem posuit. Ubi dicitur, in valle, neccsse est ut econtrario inteiligamus et montem. Ergo quicumque disponit ascensiones in corde suo, ubi positus est? In valle lacrytnarum. Consideremus quod in valle sumus, non sumus in monte, non sumus in paradiso: nec in paradisi altitudine, sed in humilitate terrae, maledictae terrae, maledictae quae nobis tribulos et spinas general, quae cibus serpentis est, de qua dicitur ad Adam: Terra es, el in terram ibis. Quamdiu ergo sumus in valle lacrymarum, non debemus ridere, sed plorare. Propterea dicit et Dominus: Beati flentes, quia ipsi ridebunt (Matth. v). Interim ergo dum sumus in valle lacrymarum, saeculum hoc lacrymarum est, non gaudii. Non debemus ridere, quoniam hoc saeculum et hoc tempus lacrymarum est, illud gaudii. In valle lacrymarum in loco quem posuit. Quid est quod dicitur: in loco quem posuit. In loco, hoc est, in valle lacrymarum. In loco quem posuit. Deus nos posuit ad certamen, ut semper in hoc pugnemus. Locus ergo iste, hoc est, vallis lacrymarum, non est pacis, non est securitatis, sed certaminis atque bellorum.","english":"Blessed is the man who sets ascents in his heart. Observe the sequence of the Scriptures. In the valley of tears, in the place which he set. Where it says \"in the valley,\" it is necessary that we understand the opposite, the mountain, as well. Therefore, whoever sets ascents in his heart, where is he placed? In the valley of tears. Let us consider that we are in a valley, not on a mountain, not in paradise; nor in the height of paradise, but in the lowliness of the earth, the cursed earth, cursed because it brings forth thorns and thistles for us, which is the food of the serpent, of which it is said to Adam: Earth you are, and to earth you shall go. Therefore, as long as we are in the valley of tears, we ought not to laugh, but to weep. For this reason the Lord also says: Blessed are those who weep, for they shall laugh (Matthew 5). In the meantime, therefore, while we are in the valley of tears, this world is a world of tears, not of joy. We ought not to laugh, since this world and this time is of tears, that one of joy. In the valley of tears, in the place which he set. What is it that is said: in the place which he set? In the place, that is, in the valley of tears. In the place which he set. God has placed us for the contest, that we may always fight in this. Therefore this place, that is, the valley of tears, is not of peace, not of security, but of contest and of wars.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":623,"ref":"p623","source":"Etenim benedictiones dabit legislator. Dicat aliquis: In valle lacrymarum, in loco quem potuit, ad agonem, hoc est, ad certamen: quare posuit ad agonem? quare pugnare nos voluit? Respondit sibi ipsi Psalmista, et dicit: Proptcrea in loco isto pugnare nos voluit, ut possit tribuere coronas. Etenim benedictiones dabit Legislator. Iste Legislator, hoc est, agonotheta noster, propterea nos pugnare voluit, ut nos possit benedicere. Videte consequentiam. Quae sunt autem benedictiones istius agonothetae? Ibunt de virtute in virtutem. Hic vincunt, ut ibi coronentur. Si hic vir fortis apparuerit, ibi robustior fit, ibunt de virtute in virtutem. Ergo nisi hic habuerimus virtutem: ibi virtutem majorem habere non possumus. Neque enim dixit, ibunt de imbecillitate in virtutem: sed, ibunt de virtute in virtutem. Vis ibi esse fortis? Ante hic esto fortis. Vis ibi coronari? Hic pugna. Ibunt de virtute in virtutem. Possumus et aliter dicere: Christus Dei virtus, et Dei sapientia (I Cor. i). Qui hic habuerit virtutem, et ibi habebit ipsam virtutem. Ibunt de virtute in virtutem. Quid habebunt lucri cum ierint de virtute in virtutem? Quid habebunt praemii? Videbitur Deus deorum in Sion. Beati mundo corde, quoniam ipsi Deum videbunt (Matth. v): Sufficit victoribus, sufficit eis qui pugnaverunt facies Christi. Deum videre, infinita corona est. Videbitur Deus deorum in Sion.","english":"For indeed the Lawgiver will give blessings. Let someone say: In the valley of tears, in the place where he was able, for the contest, that is, for the struggle—why did he set it for the contest? Why did he wish us to fight? The Psalmist answers himself and says: For this reason he wished us to fight in that place, so that he might be able to bestow crowns. For indeed the Lawgiver will give blessings. This Lawgiver, that is, our agonotheta, for this reason wished us to fight, so that he might be able to bless us. See the sequence. But what are the blessings of this agonotheta? They will go from virtue to virtue. Here they conquer, so that there they may be crowned. If here one has appeared a strong man, there he becomes stronger; they will go from virtue to virtue. Therefore unless we have had virtue here, we cannot have greater virtue there. For he did not say, They will go from weakness to virtue, but, They will go from virtue to virtue. Do you wish to be strong there? First be strong here. Do you wish to be crowned there? Fight here. They will go from virtue to virtue. We can also say otherwise: Christ, the virtue of God and the wisdom of God (1 Cor. 1). Whoever has had virtue here will also have that very virtue there. They will go from virtue to virtue. What profit will they have when they have gone from virtue to virtue? What reward will they have? The God of gods will be seen in Zion. Blessed are the clean of heart, for they shall see God (Matt. 5). It is enough for the victors, it is enough for those who have fought, to see the face of Christ. To see God is an infinite crown. The God of gods will be seen in Zion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":624,"ref":"p624","source":"Quanta faetitia est, quanta felicitate ire de virtute in virtutem, et hoc ipsum habere praemium, ut Christum videre mereamur!\n\nProtector noster aspice, Deus, et respice in faciem Christi tui. Videte quid dicat: Et respice in faciem Christi tui. Et deprecatur homo, ut pater aspiciat in faciem filii. Sed vide quid dicat. Quoniam dixit Apostolus: An experimentum quaeritis ejus qui in me loquitur Christus (II Cor. xiii)? Et rursum ipse Salvator dixit: Qui vos recepit, me recipit (Matth. x)? Ergo hoc est quod dicit: respice in nos. In nobis enim respicis filium tuum, qui habitat in nobis.\n\nQuia melior est dies una in atriis tuis. Videte quid dicat: Dies una. Putat aliquis sic intelligendum: Melius mihi est in regno coelorum parum habere, quam hic totum, hoc est, in isto saeculo. Est quidem et ista intelligenlia non mala. Sed nos dicamus: Si posset fieri, ut aliquis una die esset in regno coelorum, et postea praecipitaretur, recte diceret: Melius est dies una in atriis tuis. Nunc vero quod dicit una dies, hoc est, quod dicit in regno coelorum. Una illa dies non habet noctem et tenebras, sed semper lux est. Qui ergo una die in regno coelorum fuerit, semper ibi est.","english":"How great is the joy, how great the happiness, to go from virtue to virtue, and to have this very thing as our reward—that we may be counted worthy to see Christ!\n\nLook upon us, O God our protector, and look upon the face of your Christ. See what he says: And look upon the face of your Christ. A man pleads that the Father look upon the face of his Son. But see what he says. For the Apostle said: Or do you seek a proof of him who speaks in me, Christ? And again the Savior himself said: Whoever receives you receives me. So this is what he says: look upon us. For in us you look upon your Son, who dwells in us.\n\nBecause one day is better in your courts. See what he says: One day. Someone thinks it should be understood thus: it is better for me to have a little in the kingdom of heaven than everything here, that is, in this world. This understanding is indeed not bad. But let us say: if it could happen that someone were one day in the kingdom of heaven and afterward were cast down, he would rightly say: One day is better in your courts. But as it is, what he says—one day—is what he says—in the kingdom of heaven. That one day has no night and no darkness, but is always light. Therefore whoever has been one day in the kingdom of heaven is there forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":625,"ref":"p625","source":"Elegi abjectus esse in domo Dei mei, magis quam habitare in tabernaculis peccatorum. Hoc est quod etiam Salvator ait de Joanne: Amen, amen dico vobis, quoniam inter natos mulierum non est major Joanne Baptista (Matth. xi). Deinde dixit: quia ipse est angelus. Et deinde dixit: Qui autem minor est in regno coelorum, major est illo. Sensus ibi iste est: Joannes inter omnes homines major est. Et si vultis scire, ipse est angelus. Iste autem qui in terra angelus est, in coelorum regno novissimus est, hoc est, ab angelis minor est. Qui autem minimus est in regno coelorum, hoc est, angelus, major est ab isto, qui in terra omnibus major est. Hoc est ergo quod nunc propheta dicit: Elegi abjectus esse in domo Dei mei, hoc est, minus esse volui in regno c£lorum, quam in isto saecnlo primus. Elegi abjectus esse in domo Dei mei, quam habitare in tabernaculis peccatorum. Tabernacula non habent fundamentum, sed pertranseunt. Tamen qui peccator est, numquam incolit terram, sed inhabitat et possidet.","english":"I chose to be an outcast in the house of my God, rather than to dwell in the tents of sinners. This is what the Savior also says concerning John: Amen, amen I say to you, that among those born of women there is no one greater than John the Baptist (Matt. 11). Then he said: because he is an angel. And then he said: But he who is lesser in the kingdom of heaven is greater than he. The sense there is this: John is the greatest among all men. And if you wish to know, he is an angel. But this one who is an angel on earth is the last in the kingdom of heaven, that is, he is lesser than the angels. But he who is the least in the kingdom of heaven, that is, an angel, is greater than this one, who is the greatest of all on earth. This, then, is what the prophet now says: I chose to be an outcast in the house of my God, that is, I wished to be less in the kingdom of heaven than to be first in this world. I chose to be an outcast in the house of my God, rather than to dwell in the tents of sinners. Tents have no foundation, but they pass away. Yet he who is a sinner never inhabits the earth, but dwells in it and possesses it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":626,"ref":"p626","source":"Quia misericordiam et veritatem diligit Deus. Duo diligit Deus: misericordiam et veritatem. Si tantum misericors esset, omnes nos ad peccata provocaret. Si tantum veritatem diligeret, nemo spem haberet poenitentiae. Propterea duo quaerit, ut ex allero alterum temperet. Si peccator es, audi misericordem Deum, et noli desperare, sed age poenitentiam. Si vero justus es, noli negligens esse, quia Deus clemens est: quoniam Deus et justus est, et veritatem diligit. Gratiam et gloriam dabit Dominus. Non dixit, gloriam et gratiam dabit; sed dixit, gratiam et gloriam dabit Dominus. Primum donat peccata, et postea coronat.\n\nNon privabit bonis eos qui ambulant in innocentia. Melius habet in Hebraeo, in perfection. Innocentia enim non est perfecta virtus; quoniam qui innocens est, nisi habuerit prudentiam, non est perfectae consummataeque virtutis. Propterea dicit etiam in Evangelio: Estote prudentes ut serpentes, et simplices ut columbae (Matth. x). Domine virtutum. Videte quid dicat, Domine virtutum. Ergo quando peccata aliqua habemus in nobis: Deus qui Dominus virtutum est, non est Dominus noster; quia Dominus non est peccatorum, sed justorum. Beatus vir qui sperat in te. Ille sperat in Domino, qui conscientiam non habet peccatorum, qui oculos liberos ad coelum levat. Iste sperat, qui scit non offendisse se Dominum suum; cui est gloria in saecula saeculorum. Amen.","english":"Because God loves mercy and truth. God loves two things: mercy and truth. If He were only merciful, He would provoke us all to sin. If He loved only truth, no one would have hope of repentance. Therefore He seeks the two, so that by the one He may temper the other. If you are a sinner, hear that God is merciful, and do not despair, but do penance. But if you are righteous, do not be negligent, because God is clement: for God is also just, and He loves truth. The Lord will give grace and glory. He did not say, He will give glory and grace; but he said, The Lord will give grace and glory. First He forgives sins, and afterward He crowns.\n\nHe will not deprive of good things those who walk in innocence. The Hebrew has it better: in perfection. For innocence is not a perfect virtue; since one who is innocent, unless he has prudence, is not of perfect and consummate virtue. Therefore it is also said in the Gospel: Be prudent as serpents, and simple as doves (Matt. 10). O Lord of hosts. See what he says: O Lord of hosts. Therefore when we have some sins in us, God, who is the Lord of hosts, is not our Lord; because the Lord is not of sinners, but of the righteous. Blessed is the man who hopes in you. He hopes in the Lord who has no consciousness of sins, who lifts free eyes to heaven. That man hopes who knows that he has not offended his Lord; to whom be glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":627,"ref":"p627","source":"PSALMUS LXXXIV.\n\nIn finem filicrum Core. Psalmus hoc titulo praenotatur. Frequenter dixi, ubicumque titulus est, filiorum Core, nihil triste est, sed semper laetum. Tristitia enim patris, filiorum gaudio consolatur. Denique diligenter psalmos relegite, et ubicumque inveneritis titulum, filiorum Core, nihil triste reperietis. Frequenter dixi Core, quod interpretatur Calvariae locus: necesse est ut laetum aliquid significet. Denique quis est iste Core? Qui de Jericho ascendebat in Belhel. Bethel domus Dei. Diligenter animadvertite. Quicumque in Jericho est, et vult ire ad domum Dei, necesse est ut ascendat. Ergo de Jericbo Core noster, hoc est, Elisaeus, ascendit in domum Dei in Bethel, et egrediuntur de Bethel, hoc est, de domo Dei, hoc est, de synagoga ubi prius fuerat domus Dei, egrediuntur pueri quadraginta duo, et illudunt Elisaeum et Core nostrum, et dicunt: Ascende, Calve; ascende. Calve. Ille venit ad domum suam, et irridetur a parvulis Bethel. Verum Elisaeus ille patientissimus, qui propterea venerat in Bethel ut salvaret, respexit se aliquando: respexit, et jussit de saltu exire duos ursos, et interfecerunt quadraginta duos pueros (IV Reg. ii). Sic et Dominus noster, hoc est, noster Core, cum venisset in Bethel, et vellet ascendere, irrisus a parvulis, jubet exire duos ursos, hoc est, Vespasianum et Titum, et interfecerunt quadragima duos pueros.","english":"PSALM LXXXIV.\n\nUnto the end, for the sons of Korah. A psalm is prefixed with this title. I have often said that wherever the title \"sons of Korah\" appears, nothing is sad, but always joyful. For the father's sorrow is consoled by the sons' joy. In short, read the psalms carefully, and wherever you find the title \"sons of Korah,\" you will find nothing sad. I have often said that Korah is interpreted as the place of the Skull: it must signify something joyful. In short, who is this Korah? He who was going up from Jericho to Bethel. Bethel means the house of God. Pay careful attention. Whoever is in Jericho and wishes to go to the house of God must go up. Therefore our Korah, that is, Elisha, went up from Jericho to the house of God in Bethel, and there came out of Bethel, that is, out of the house of God, that is, out of the synagogue where the house of God had previously been, forty-two boys came out and mocked Elisha, that is, our Korah, and said: \"Go up, baldhead; go up, baldhead.\" He came to his own house and was mocked by the little children of Bethel. But that most patient Elisha, who had come to Bethel precisely in order to save, looked back upon himself at last: he looked back and ordered two bears to come out of the forest, and they killed the forty-two boys (2 Kings 2). So too our Lord, that is, our Korah, when he had come to Bethel and wished to go up, was mocked by the little children, and he ordered two bears to come out, that is, Vespasian and Titus, and they killed the forty-two boys.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":628,"ref":"p628","source":"Qui sunt isti quadraginta et dno pueri? Ab ascensu Christi usque ad subversionem Jerusalem, quadraginta et duo anni sunt. Diligenter aspicite, et sic invenietis. Dedit itaque illis locum poenitentiae quadraginta et duos annos post resurrectionem suam, cum ad Bethel ascenderet. Sed quoniam illi irridebant: Ascende, Calve; ascende, Calve; egressi sunt duo ursi, et intefecerunt illos.\n\nBenedixisti, Domine, terram tuam. De adventu dicitur Salvatoris. Hoc proprie secundum historiam. Caeterum secundum tropologiam, cum dixerimus de historia, postea dicemus. Benedixisti, Domine, terram tuam. Hoc diximus de adventu Salvatoris. Terra quae te offenderat, quae idololatriis fuerat inquinata, te veniente salvata est. Benedixisti, Domine, terram tuam. Loquitur peccator postea veniam consecutus. Benedixisti, Domine, terram tuam. Licet tribulos et spinas attulerit, tamen creatura tua est, et ideo salvata est. Avertisti captivitatem Jacob. Eorum qui in Christo crediderunt. Avertisti captivitatem Jacob. Quicumque in peccatis est, captus tenetur.","english":"Who are these forty-two boys? From the ascension of Christ to the destruction of Jerusalem there are forty-two years. Look carefully, and so you will find it. And so he gave them a place of repentance for forty-two years after his resurrection, when he was going up to Bethel. But because they were mocking: \"Go up, Baldhead; go up, Baldhead,\" two bears came out and killed them.\n\nYou have blessed, O Lord, your land. This is said of the Savior's coming. This is properly according to history. But according to tropology, when we have spoken of the history, we will speak afterward. You have blessed, O Lord, your land. This we have said of the Savior's coming. The land that had offended you, that had been defiled with idolatries, was saved when you came. You have blessed, O Lord, your land. The sinner speaks afterward, having obtained pardon. You have blessed, O Lord, your land. Although it brought forth thorns and briars, nevertheless it is your creature, and therefore it was saved. You have turned away the captivity of Jacob. Of those who believed in Christ. You have turned away the captivity of Jacob. Whoever is in sins is held captive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":629,"ref":"p629","source":"Remisisti iniquitatem plebis tuae. Non propter opera eorum, sed propter miserieordiam tuam sa|vasti populum tuum. Et operuisti omnia peccata eorum. Usque ad finem de adventu Salvatoris psalmus est, sicut dixit, misericordia et veritas. Verumtamen prope timentes cum salutare ipsius, ut inhabitet gloria in terra nostra. Vere enim gloria Dei habitavit iq terra nostra, et deinde justitia de coelo prospexit. Etenim Dominus dabit benignitatem. Quam benignitatem? Terra nostra dedit fructum suum. Maria, terra nostra, caro nostra, dedit fructum suum. Justitia ante eum ambulavit. Justum fructum dedit terra virgo. Hoc inierim diximus secundum historiam: nunc dicamus secundum tropologiam: Remisisti iniquitatem plebis tuae. Nemo dimittit, nisi quod debetur. Operuisti omnia peccata eorum. Virtutibus operuisti, et propterea peccata non parent. Ac si diceret: Iniquitatem operuisti justitia; impudicitiam operuisti castitate; nigredinem operuisti candore.","english":"You forgave the iniquity of your people. Not because of their works, but because of your mercy you saved your people. And you covered all their sins. The psalm speaks to the end concerning the coming of the Savior, as he said, mercy and truth. Nevertheless, his salvation is near to those who fear him, that glory may dwell in our land. For truly the glory of God has dwelt in our land, and thereafter justice looked down from heaven. For the Lord will give kindness. What kindness? Our land has given its fruit. Mary, our land, our flesh, has given her fruit. Justice walked before him. The virgin land gave just fruit. We have indeed said this according to the history; now let us speak according to tropology: You forgave the iniquity of your people. No one forgives except what is owed. You covered all their sins. You covered them with virtues, and therefore their sins do not appear. As if he were saying: You covered iniquity with justice; you covered unchastity with chastity; you covered blackness with whiteness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":630,"ref":"p630","source":"Mitigasti omnem iram tuam: avertisti ab ira indignationis tuae. Converte nos, Deus salutum nostrarum, etc. Videte quid dicat: Tu quod in te fuit, aversus es ab ira propter elementiam turam. Converte nos, Deus. Tu aversus ab ira, nos avertisti a peccatis. Converte nos, Deus salutum nostrarum. Quare non dixit, salutis nostrae, sed salutum nostrarum. Si semel peccaremus, una indigeremus salute. Multa peccavimus: propterea multis indigemus salutibus.\n\nDeus, tu conversus vivificabis nos Quiamdiu. ergo ad nos Dominus non convertitur, mortui sumus.\n\nOstende nobis, Domine, misericordiam tuam, et salutare tuum da nobis. Quod Salvator descendit, misericordia Dei est. Non venisset medicus, nisi aegrotarent plurimi. Quoniam aegrotabant plurimi, propterea venit medicus. Quoniam indigebamus misericordia, propterea venit Salvator.\n\nAudiam quid loquatur in me Dominus Deus. Multi putant quando loquitur Moyses et dicit: haec dicit Dominus, et Isaias, et caeteri, et cum dicitur: Factum est verbum Domini ad Isaiam, sive ad Ezechiel prophetam; quoniam forinsecus sermo fiat, et per istas aures audiat propheta quod loquitur a Domino: Non est ita. Denique et porninus noster quid loquitur ad Pharisaeos et Judaeos? qui habet aures audiendi audiat (Luc. viii), Et Isaias ait: Dominus addidit mihi auriculam (Isai. v), Videte quid dicat: Dominus addidit mihi auriculam.","english":"You have mitigated all your anger: you turned away from the anger of your indignation. Convert us, God of our salvations, etc. See what he says: You, as far as was in you, turned away from anger because of your mercy. Convert us, God. You turned away from anger, and you turned us away from sins. Convert us, God of our salvations. Why did he not say, of our salvation, but of our salvations? If we sinned once, we would need one salvation. We have sinned many times: therefore we need many salvations.\n\nGod, you, being turned, will give us life. For as long as the Lord is not turned toward us, we are dead.\n\nShow us, Lord, your mercy, and grant us your salvation. That the Savior descended is the mercy of God. The physician would not have come, unless many were sick. Because many were sick, therefore the physician came. Because we needed mercy, therefore the Savior came.\n\nI will hear what the Lord God speaks in me. Many think that when Moses speaks and says: thus says the Lord, and Isaiah, and the others, and when it is said: The word of the Lord came to Isaiah, or to Ezekiel the prophet; that the word comes from outside, and the prophet hears through these ears what is spoken by the Lord: it is not so. Finally, what does our Lord say to the Pharisees and Jews? He who has ears to hear, let him hear (Luke 8). And Isaiah says: The Lord has added to me an ear (Isa. 5). See what he says: The Lord has added to me an ear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":631,"ref":"p631","source":"Quoniam non habebam illam auriculam quae in corde est; addidit mihi ut Dei possim audire sermones. Et nunc ergo propheta quodcumque audit, audit in corde. Quando enim clamamus in cordibus nostris, abba pater, et clamor ille silentii est, et silentium auditur a Domino: sic et Dominus loquitur ad cor nostrum, quod clama(??), abba pater. Ideo ergo nunc dicit propheta: Audiam quid loquatur in me Dominus Deus. Tale quid et Abacue propheta dicit: Stabo iu contemplatione, et videam quid respondeat mihi Dominus, et quid respondeam ad eum (Abac. ii). Et audiam quid loquatur in me Dominus Deus. Ergn et hoc quod dicit: Audiam quid loquatur in me Dominus Deus: loquitur in corde, loquitur in sensu. Vultis scire qualis sit clamor cordis? Vultis scire qiuniam clamor apud Deum non vocis, sed lacrymarum est? Dicitur in Lamentationibus Jeremiae: Non tacuit pupilla oculi mei (Thren. ii). Quoniam loquetur pacem in plebem suam. Proprie dicitur hoc de populo Judaeorum, qui in Christum credituri sunt. Hoc est de adventu Christi. Dicitur de fide populi Judaici, hoc est, de apostolis, et quicumque apostolis crediderunt. Quoniam loquetur pacem in plebem suam. Pax non dicitur, nisi quando bellum non est.","english":"Because I did not have that ear which is in the heart, he added it to me so that I might be able to hear the words of God. And now therefore whatever the prophet hears, he hears in the heart. For when we cry out in our hearts, Abba, Father, that cry is one of silence, and the silence is heard by the Lord; so too the Lord speaks to our heart, which cries out, Abba, Father. Therefore the prophet now says: I will hear what the Lord God speaks in me. The prophet Habakkuk says something similar: I will stand upon my watch, and I will see what the Lord will answer me, and what I should answer him (Hab. 2). And I will hear what the Lord God speaks in me. Therefore also in this that he says: I will hear what the Lord God speaks in me: he speaks in the heart, he speaks in the mind. Do you wish to know what kind of cry the heart's cry is? Do you wish to know that the cry before God is not of the voice, but of tears? It is said in the Lamentations of Jeremiah: My eye's pupil did not keep silent (Lam. 2). For he will speak peace to his people. This is said properly of the people of the Jews, who are to believe in Christ. This concerns the coming of Christ. It is said concerning the faith of the Jewish people, that is, concerning the apostles, and whoever believed the apostles. For he will speak peace to his people. Peace is not spoken of except when there is no war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":632,"ref":"p632","source":"Et super sanctos suos et in eos qui convertuntur ad Cor. Hoc est, qui primum sequebantur carnem, et postea convertuntur ad cor. Ut sciatis quia pro Judaeis dicitur iste versiculus, hoc est, de his qui crediderunt in Salvatorem: videte exempla quae diximus. Fac mihi Judaeum legere Leviticum, et omnia illa sacramenta quae scripta sunt, et quomodo leprosus ingreditur in synagogam, quomodo galtina tollitur et obtorquetur illi collum. Deinde dicitur de sanguine quomodo aspergatur: dicitur de aqua: dicitur de hyssopo: dicitur etiam quomodo scindantur illi vestimenta, et sic ingreditur in synagogam ille qui leprosus fuerat. Si secundum litteram legamus, quid nobis prodest quod legimus? Si vero conversi fuerimus ad cor, spiritualiter intellexerimus: videbimus quoniam leprosus non potest intrare ad populum Dei, nisi scindantur vestimenta ejus, nisi quodcumque clausum fuerit reveletur. Denique videte, quoniam iste leprosus nisi per sanguinem et aquam, et hyssopum, non ingreditur synagogam. Ergo et tu qui usque hodie leprosus fuisti, non apparebat lepra tua antequam venires ad sacerdotem. Sed qupniam venisti sacerdotem, dissuit sacerdos vestimenta tua, et quod tectum videbatur et sanum esse, ostendit leprosum. Omnia peccata tua et lepram tuam posuit ante oculos tuos, et ideo te reducit in synagogam Dei per sanguinem et aquam.","english":"And upon his holy ones, and upon those who are converted to the heart. That is, those who at first followed the flesh, and afterward are converted to the heart. So that you may know that this verse is spoken on behalf of the Jews, that is, concerning those who believed in the Savior: see the examples we have given. Make a Jew read Leviticus to me, and all those sacraments which are written, and how the leper enters the synagogue, how the little bird is taken and its neck twisted. Then it is said of the blood how it is sprinkled; it is said of the water; it is said of the hyssop; it is said also how his garments are torn, and so that man who had been a leper enters the synagogue. If we read according to the letter, what does it profit us to have read? But if we have been converted to the heart, we shall understand spiritually: we shall see that the leper cannot enter among the people of God unless his garments are torn, unless whatever was closed is revealed. Finally, see that this leper does not enter the synagogue except through blood and water and hyssop. Therefore you also, who have been a leper until today—your leprosy did not appear before you came to the priest. But because you have come to the priest, the priest has torn your garments, and what seemed covered and sound he has shown to be leprous. All your sins and your leprosy he has set before your eyes, and therefore he leads you back into the synagogue of God through blood and water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":633,"ref":"p633","source":"Per sanguinem, per passionem Christi, et per aquam, per baptismum. Ergo post lepram sanari non poteris, nisi per passionem Christi et per baptismum. Et cum hoc feceris, drcilur et illud: Asperges me hyssopo et mundabor: lavabis me, et super nivem dealbabor (Psal. l). Usque hodie in AEgypto es: quamdiu non veneris ad sanguinem et ad aquam, salvari non poteris. Vis ut exterminator qui interfecit AEgyptum, non te interficiat? Tolle hyssopum, intinge in sanguine, asperge postes tuos. Exterminator cum viderit sanguinem in fronte tua, accedere non poterit. Hoc totum quare dixi? Quia scriptum est: Et in eos qui convertuntur ad cor. Ergo non poterit Deus loqui pacem plebi suae, nisi eis qui convertuntur ad cor.\n\nVerumtamen prope timentes eum salutare ipsius. Ostendo viam salutis, do misericordiam, licet necdum conversus es ad cor: tamen exspecto, do locum poenitentiae. Et hoc totum quid est. Ut inhabitet gloria in terra nostra. Propterea te ad poenitentiam vocat: ut qui leprosus eras, habeas hospitem Christum.","english":"Through the blood, through the passion of Christ, and through the water, through baptism. Therefore after leprosy you cannot be healed, except through the passion of Christ and through baptism. And when you have done this, that also is said: You shall sprinkle me with hyssop and I shall be cleansed: you shall wash me, and I shall be made whiter than snow (Ps. 50). Even today you are in Egypt: as long as you have not come to the blood and to the water, you cannot be saved. Do you wish that the destroyer who killed Egypt not kill you? Take hyssop, dip it in the blood, sprinkle your doorposts. When the destroyer sees the blood on your forehead, he will not be able to approach. Why have I said all this? Because it is written: And upon those who are converted to the heart. Therefore God will not be able to speak peace to his people, except to those who are converted to the heart.\n\nYet his salvation is near to those who fear him. I show the way of salvation, I give mercy, although you have not yet been converted to the heart: nevertheless I wait, I give room for repentance. And all this, what is it for? That glory may dwell in our land. For this reason he calls you to repentance: so that you who were a leper may have Christ as your guest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":634,"ref":"p634","source":"Misericordia et veritas obviaverunt sibi, justitia et pax osculatae sunt. O quam praeclara amicitia! Misericordia et veritas obviaverunt sibi. Peccator es: audi quid dicat, misericordia. Sanctus es: audi quid dicat, et veritas. Nec si peccator es, desperes: nec si justus es, superbias. Dicamus aliter: Duo sunt credentes populi: unus de gentium populo, et alius de Judaeeorum. Judaeis repromissum est quod veniret Salvator: nobis autem qui extranei eramus a lege Dei, non est repromissum. Misericordia igitur est in populo gentilium, veritas in populo Judaeorum: quia quod repromissum est, venit, hoc est, quod repromissum est, patribus, hoc completur in filiis. Justitia et pax osculataesunt. Videte quid dicat: Justitia et pax osculatae sunt. Ipsum est quod supra dixit: Misericordia et veritas. Misericordia ipsum est quod et pax: veritas autem ipsum est quod et justitia. Si quid enim ad pacem pertinet, hoc et ad misericordiam, et si quid ad veritatem, hoc ad juslitiam. Videte ergo quid dicat: Justitia et pax deosculatae sunt, hoc est, misericordia et veritas amicitiam fecerunt, hoc est, et gentilium populus et Judaeorum sub uno pastore Christo est.","english":"Mercy and truth have met each other; justice and peace have kissed. O what splendid friendship! Mercy and truth have met each other. You are a sinner: hear what mercy says. You are holy: hear what truth says. Do not despair, then, if you are a sinner; do not be proud if you are righteous. Let us put it another way: there are two peoples of believers, one from the people of the Gentiles and the other from the people of the Jews. To the Jews it was promised that the Savior would come; but to us, who were strangers to the law of God, it was not promised. Mercy, then, is in the people of the Gentiles, truth in the people of the Jews: because what was promised has come, that is, what was promised to the fathers is fulfilled in the children. Justice and peace have kissed. See what he says: Justice and peace have kissed. This is the same as what he said above: Mercy and truth. Mercy is the same as peace; truth is the same as justice. For whatever belongs to peace belongs also to mercy, and whatever belongs to truth belongs to justice. See, then, what he says: Justice and peace have kissed, that is, mercy and truth have made friendship, that is, both the people of the Gentiles and the people of the Jews are under one shepherd, Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":635,"ref":"p635","source":"Veritas de terra orta est. Ego sum via, et vita, et veritas (Joan. xiv). Ille qui dicit, ego sum veritas, de terra ortus est. Quae est ista veritas quae de terra orta est. Exiet virga de radice Jesse, et flos de radice ejus exiet (Isai. xi). Et in alio loco: Quoniam Deus operatus est salutem in medio terae (Psal. lxxiii). Quid dicis, Manichaee, qui negas carnem habuisse Salvatorem? Ecce veritas, id est, Salvator de terra, hoc est, de Maria ortus est. Et justitia de coelo prospexit. Justum enim erat, ut Salvator misereretur populo suo. Videte quid dicat: O justa judicia Dei et ininvestigabiles viae ejus! Veritas de terra orta est, hoc est, Salvator. Et rursum: Et justitia de coelo prospexit. Justitia ipse Salvator est. Quomodo de terra orta est? Quomodo de coelo prospexit? De terra orta est, quod homo natus est; de coelo Prospexit, quoniam Deus semper in coelis est, hoc est, natus quidem est de terra: sed ille qui de terra natus est, semper in coelo est, hoc est, sic apparebat in terris, ut coelum non derelinqueret. Deus enim ubique prospexit: quoniam donec peccabamus, avertebat oculos suos a nobis. Quod dicit, hoc est: Justum est ut figulus misereatur operibus suis, ut pastor misereatur gregi suo. Nos populus ejus sumus, nos creatura ejus sumus. Propterea ergo de terra ortus est, et de coelo prospexit, ut impleat justitiam suam, et misereatur operi suo.","english":"Truth has sprung from the earth. I am the way, and the life, and the truth (John 14). He who says, I am the truth, has sprung from the earth. What is this truth that has sprung from the earth? There shall come forth a rod from the root of Jesse, and a flower shall come forth from his root (Isaiah 11). And in another place: For God has wrought salvation in the midst of the earth (Psalm 74). What do you say, Manichaean, who deny that the Savior had flesh? Behold, the truth, that is, the Savior, has sprung from the earth, that is, from Mary. And justice has looked down from heaven. For it was just that the Savior should have mercy on his people. See what he says: O just judgments of God, and his ways past finding out! Truth has sprung from the earth, that is, the Savior. And again: And justice has looked down from heaven. Justice is the Savior himself. How has he sprung from the earth? How has he looked down from heaven? He has sprung from the earth, in that he was born as a man; he has looked down from heaven, because God is always in the heavens, that is, he was indeed born from the earth, but he who was born from the earth is always in heaven, that is, he so appeared on earth as not to leave heaven. For God has looked down everywhere, since while we were sinning he turned his eyes away from us. What he says is this: It is just that the potter should have mercy on his works, that the shepherd should have mercy on his flock. We are his people, we are his creature. Therefore he has sprung from the earth and has looked down from heaven, that he may fulfill his justice and have mercy on his work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":636,"ref":"p636","source":"Denique ut sciatis quoniam justitia non crudelitatem sonat, sed misericordiam, videte quid dicat:\n\nEtenim Dominus dabit benignitatem. Propterea prospexit de coelo, ut misereatur operibus suis. Et terra nostra dabit fructum suum. Veritas quidem de terra orta est. Hoc de praeterito. Nunc de futuro dicitur: Et terra nostra dabit fructum suum. Nolite desperare: quod semel natum est ex Maria, quotidie et in nobis nascitur. Et terra nostra dabit fructum suum. Et nos possumus parere Christum, si volumus. Et terra nostra dabit fructum suum, de quo fiat coelestis panis, de quo dicitur: Ego sum panis, quide coelo descendi (Joan. vi). Haec quidem omnia diximus de misericordia Domini, quoniam propterea venit ut salvaret humanum genus. Verumtamen scire debemus, quoniam ipse judicaturus est vivos et mortuos, ipse veniet ad judicium.\n\nJustitia ante eum ambulabit, et ponet in via gressus Suos. Nolite negligentes esse. Justitia ante eum ambulabit, et ponet in via gressus suos. Videte quid dicat, gressus suos: ubi non sunt lapides, ubi non sunt spinae et tribuli, ubi aequalis est via, ubi ambulare potest, ubi non potest impingere. Et nos ergp faciamus in corde nostro viam Domino; de qua via laborabat et Joannes, et clamabat in eremo, ut faceremus viam Domino (Matt. iii). Ergo et nunc dicitur: Et ponet in via gressus suos. Ubi invenit viam, ambulat.","english":"Finally, so that you may know that justice does not mean cruelty but mercy, see what he says:\n\nFor the Lord will give goodness. For this reason he looked down from heaven, that he might have mercy on the works of his hands. And our earth will give its fruit. Truth has indeed sprung from the earth. This is said of the past. Now it is said of the future: And our earth will give its fruit. Do not despair: what was once born of Mary is born daily also in us. And our earth will give its fruit. We too can give birth to Christ, if we are willing. And our earth will give its fruit, from which heavenly bread is made, of which it is said: I am the bread that came down from heaven (John 6). All these things we have indeed said about the Lord's mercy, because for this reason he came, that he might save the human race. Nevertheless we must know that he himself will judge the living and the dead; he himself will come to judgment.\n\nJustice will walk before him, and he will set his steps in the way. Do not be negligent. Justice will walk before him, and he will set his steps in the way. See what he says: his steps—where there are no stones, where there are no thorns and briers, where the way is level, where he can walk, where he cannot stumble. And so let us also make in our heart a way for the Lord; it was of this way that John labored and cried out in the wilderness, that we should make a way for the Lord (Matthew 3). Therefore even now it is said: And he will set his steps in the way. Where he finds a way, he walks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":637,"ref":"p637","source":"Licet ante habebamus spinas et tribulos, licet et lapides, dicitur nobis in Isaia: Et lapides de via projicite (Isa. lvii). Hoc autem propterea dicit: ne cum voluerit deambulare in via nostra, impingat pedem suum. Lapides qui in via sunt, et projici jubentur, peccata nostra sunt. Non ambulat in corde nostro Christus, si peccatum aliquod fuerit, statim impingit in lapides. Et ponet in via gressus suos. Faciamus viam, et ponet in via gressus suos Jesus, cui sit gloria et honor in saecula saeculorum. Amen.\n\nPSALMUS LXXXV.\n\nOratio David. Iste psalmus vocem continet nostri Mediatoris venientis ad passionem. In fine vero ipsius prophetae tenet orationem.\n\nInclina, Domine, aurem tuam, et exaudi me: quoniam sanctus sum. Juxta fragilitatem assumpti corporis ad Patrem fundit orationem. Secundum deitatem vero sanctum se dicit, sicut quondam dixerat ad Moysen: Sancti estote, quoniam ego sanctus sum (Lev. xix et xx). Salvum fac servum tuum, Deus meus, sperantem in te. Miserere mei, Domine, quoniam ad te clamavi tota die. Formam servi suscepit, quam in omni tempore praesentis vitae salvari precatur. Scit enim quia et si spiritus promptus est, caro autem infirma est.","english":"Although we previously had thorns and thistles, although we also had stones, it is said to us in Isaiah: And cast the stones out of the way (Isa. 57). But he says this for this reason: lest, when he wishes to walk in our way, he strike his foot. The stones that are in the way, and are commanded to be cast out, are our sins. Christ does not walk in our heart; if any sin is there, he immediately strikes against the stones. And he will place his steps in the way. Let us make a way, and Jesus will place his steps in the way, to whom be glory and honor forever and ever. Amen.\n\nPSALM 85.\n\nA prayer of David. This psalm contains the voice of our Mediator coming to his passion. But at the end it holds the prayer of the prophet himself.\n\nIncline, O Lord, your ear, and hear me: for I am holy. According to the frailty of the body he assumed, he pours out prayer to the Father. But according to his divinity he calls himself holy, as he had once said to Moses: Be holy, for I am holy (Lev. 19 and 20). Save your servant, my God, who hopes in you. Have mercy on me, O Lord, for I have cried to you all day. He took the form of a servant, which he prays may be saved at all times in this present life. For he knows that even if the spirit is willing, the flesh is weak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":638,"ref":"p638","source":"Laetifica animam servi tui. A tribulationibus praesentibus moestam. Quia ad te, Domine, animam meam levavi: Ad te eam resuscitari credens.\n\nQuia tu, Domine, suavis et mitis, et multae misericordiae omnibus invocantibus te. Ilis qui te de puro corde invocant, mitem te praebes, et copiosam misericordiam eis indulges.\n\nAuribus percipe, Domine, orationem meam, etc. Quoniam justa peto.\n\nIn die tribulationis meae. Hoc est, in die passionis. Clamavi ad te. De cruce. Quia exaudisti me. Ut commendatum tibi restitueres spiritum meum.\n\nNon est similis tui in diis, Domine, et non est secundum opera tua. Non reperitnr in simulacris gentium, qui sic possit ut tu operari.\n\nOmnes gentes quascumque fecisti, venient et adorabunt coram te, Domine, etc. Per passionem enim meam cognoscent magnitudinem virtutis tuae. Hinc propheta loquitur.\n\nDeduc me, Domine, in via tua, et ingrediar in veritate tua. Si enim me ad Christum tuum, qui est via, deducas, nulla me fallacia retinebit. Laetetur cor meum ut timeat nomen tuum. Cum a moerore facinorum erutus fuero, tunc in te laetitia spirituali gaudebo.","english":"Make glad the soul of your servant, sorrowful because of present tribulations. For to you, Lord, I have lifted up my soul: believing it will be raised up to you.\n\nFor you, Lord, are sweet and gentle, and of great mercy to all who call upon you. To those who call upon you with a pure heart, you show yourself gentle, and you grant them abundant mercy.\n\nGive ear, Lord, to my prayer, etc. For I ask for just things.\n\nIn the day of my tribulation. That is, in the day of my passion. I cried to you. From the cross. For you heard me. So that you would restore to yourself the spirit entrusted to you.\n\nThere is none like you among the gods, Lord, and there are no works like yours. There is not found among the idols of the nations one who can work as you do.\n\nAll the nations, as many as you have made, will come and adore before you, Lord, etc. For through my passion they will know the greatness of your power. Hence the prophet speaks.\n\nLead me, Lord, in your way, and I will walk in your truth. For if you lead me to your Christ, who is the way, no deceit will hold me back. Let my heart rejoice that it may fear your name. When I have been snatched from the sorrow of my sins, then I will rejoice in you with spiritual gladness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":639,"ref":"p639","source":"Confitebor tibi, Domine Deus meus, in toto corde meo: et glorificabo nomen tuum in aeternum, etc. Cur confiteatur nomini Domini, aut honoret eum, versiculus sequens exponit, dicens:\n\nEripuisti animam meam ex inferno inferiori. Non quod duo inferna sint, sed iste superiorem infernum, peccatum dixit: inferiorem vero, qui est verus infernus, in quo peccatores damnantur. Laudat ergo ob hoc misericordiam Domini, quod sit erutus a supplicio inferioris inferni.\n\nDeus, iniqui insurrexerunt adversus me: et synagoga potentium quaesierunt animam meam. Vitiorum, seu daemoniorum. Non ex persona Christi haec propheta loquitur, sed inlelligitur de Judaeis. Non proposuerunt Deum ante conspectum suum. Obcaecaverat eos malitia eorum.\n\nEt tu, Domine Deus, miserator et misericors: patiens et multae misericordiae et verax. Misericors, cum remittis: patieńs, cum peccatorem, ut convertatur, exspectas: verax, cum promissa restitues.","english":"I will confess to you, Lord my God, with my whole heart, and I will glorify your name forever, etc. Why he confesses to the name of the Lord, or honors him, the following verse explains, saying:\n\nYou have snatched my soul from the lower hell. Not that there are two hells, but he called the upper hell sin; the lower, however, which is the true hell, is where sinners are damned. He praises the Lord's mercy, therefore, for this reason: that he has been rescued from the punishment of the lower hell.\n\nO God, the wicked have risen up against me, and the synagogue of the powerful have sought my soul. Of vices, or of demons. The prophet does not speak these things in the person of Christ, but it is understood concerning the Jews. They did not set God before their sight. Their wickedness had blinded them.\n\nAnd you, Lord God, merciful and compassionate, patient and of great mercy and true. Merciful, when you forgive; patient, when you wait for the sinner to be converted; true, when you restore what was promised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":640,"ref":"p640","source":"Respice in me, et miserere mei: da imperium tuum puero tuo. Ad repugnandum potestatibus adversis. Et salvum fac filium ancillae tuae. Ecclesiae, in qua sum renatus.\n\nFac mecum signum in bonum, ut videant qui me oderunt et confundantur: quoniam tu, Domine, adjuvisti me, et consolatus es me. Muniar crucis tuae signo, quod videntes, potestates adversae fugiant confusae, et discedant a me. Haec enim pro nostro populo propheta rogat. Sed et nos precamnr, Domine, ut crucis tuae signo tutati, atque ejus praesidio custoditi, mereamur ab omnibus diaboli insidiis liberari: quia tibi est honor et gloria cum aeterno Patre et Spiritu sancto in saecula saeculorum. Amen.\n\nPSALMUS LXXXVI.\n\nPsalmus Cantici filiis Core. Inter psalmum et canticum quid interest, frequenter dixi: Psalmus ex Psalterio dicitur: Canticum vero ex voce profertur. Psalmus refertur ad manus, hoc est, ad opera: canticum ad theoriam.","english":"Look upon me and have mercy on me: give your authority to your servant. To struggle against the hostile powers. And save the son of your handmaid. The Church, in which I have been reborn.\n\nMake a sign with me for good, that those who hate me may see and be confounded: for you, Lord, have helped me and consoled me. May I be fortified by the sign of your cross, which when the hostile powers see, may they flee confounded and depart from me. For the prophet asks this on behalf of our people. But we also pray, Lord, that, protected by the sign of your cross and guarded by its protection, we may be found worthy to be freed from all the snares of the devil: for to you is honor and glory with the eternal Father and the Holy Spirit forever and ever. Amen.\n\nPSALM 86.\n\nA Psalm of a Song for the sons of Korah. What the difference is between a psalm and a song, I have often said: a psalm is spoken from the Psaltery; a song, however, is brought forth by the voice. A psalm refers to the hands, that is, to works; a song to contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":641,"ref":"p641","source":"Fundamenta ejus in montibus sanctis. Non praedixit cujus; et dixit: Fundamenta ejus in montibus sanctis. Qui loquitur, propheta est. Filii sunt Core. Core quid interpretatur, frequenter dixi: Calva- Ria, hoc est filii resurrectionis. Fundamenta ejus, sive Dei, sive certe Ecclesiae. Quie sunt autem fundamenta, nisi Pater, et Filius, et Spiritus sanctus? Haec ergo fundamenta non sunt in vallibus, sed sunt in montibus, et non in montibus quibuscumque, sed in montibus sanctis. Loquitur Paulus: Quasi sapiens architectus fundamentum posui (I Cor. iii), hoc est fidem Trinitatis. Denique dicit, et in alio loco: Exspectabant enim civitatem habentem fundamenta: cujus artifex et conditor Deus (Hebr. xi): Fundamenta ejus in montibus sanctis. Ideo dixit in montibus sanctis: quia sunt et alii montes non sancti. Denique dicitur in Isaia: Super montem tenebrosum levate signum (Isai. xiii). Et in alio loco dicitur: Quis es tu, mons corrupte (Zach. iv)? Dicitur et in Jeremia: Dicat Domino Deo vestro gloriam, antequam offendant pedes vestri ad montes tenebrosos (Jerem. xiii). Videtis ergo quia sunt et montes tenebrosi, et dicitur nobis a Jeremia, ut demus gloriam Deo, antequam offendant pedes nostri ad montes tenebrosos. Si enim pedes nostri impegerint ad illos montes, gloriam Domino dare non possumus. Fundamenta ejus in montibus sanctis. Quos nos possumus dicere fundamenta? Apostolos.","english":"His foundations are in the holy mountains. He did not say beforehand whose; and he said: His foundations are in the holy mountains. The one who speaks is the prophet. They are the sons of Korah. What Korah means I have often said: Calvary, that is, the sons of the resurrection. His foundations, whether of God, or certainly of the Church. But what are the foundations, except the Father, and the Son, and the Holy Spirit? These foundations, therefore, are not in the valleys, but are in the mountains, and not in any mountains whatsoever, but in the holy mountains. Paul speaks: As a wise master builder I laid the foundation (1 Cor. 3), that is, the faith of the Trinity. Finally he says, and in another place: For they were waiting for a city having foundations: whose architect and builder is God (Heb. 11): His foundations are in the holy mountains. Therefore he said in the holy mountains: because there are also other mountains that are not holy. Finally it is said in Isaiah: Raise a sign upon a dark mountain (Isa. 13). And in another place it is said: Who are you, corrupt mountain (Zech. 4)? It is said also in Jeremiah: Give glory to the Lord your God, before your feet stumble upon the dark mountains (Jer. 13). You see, therefore, that there are also dark mountains, and it is said to us by Jeremiah, that we should give glory to God, before our feet stumble upon the dark mountains. For if our feet have struck against those mountains, we cannot give glory to the Lord. His foundations are in the holy mountains. Whom can we call the foundations? The apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":642,"ref":"p642","source":"In illis erant fundamenta: ibi primum posita est fides Ecclesiae, et ibi fundamenta sunt posita. Et quia unusquisque superaedificat fundamento: alius aurum, alius argentum, alius lapides pretiosos: diligit Dominus portas Sion super omnia tabernacula Jacob. Lias portas diligit, quas videmus corruisse. Islas portas diligit, et istam Sion diligit, quae arata est sicut ager. Et videte quid dicat: Diligit Dominus portas Sion, super omnia tabernacula Jacob. Videte quid dicat: Super omnes civitates Jacob, hoc est, Judae: istam tantum diligit civitatem. Et quomodo videmus alias ex parte stare, et istam penitus corruisse? Legamus Apocalypsim Joannis (Cap. xxi): legamus et Isaiam (Cap. lxii). Ubi aedificatur civitas Jerusalem, et duodecim portae ipsius dicuntur esse de lapidibus pretiosis constructae, et ipsa civitas de coelo descendit, et dicuntur muri ejus aurei, et dicuntur plateae ejus stratae esse smaragdo, et dicuntur singulae portae ex singulis lapidibus pretiosis (Ezech. xxviii). Hae sunt lotae Domini divitae, et hoc diligit Dominus quod et homines? Prohibet nos ab avaritia, et ipse de avaritia exstruit civitatem? Ergo, diligit Dominus portas Sion. Illas portas duodecim Sion, manifestum est quod de apostolis scripsit. Super omnia tabernacula Jacob, super omnes veteres sanctos. Hoc interim diximus secundum unum tropum. Dicamus autem et aliter: Diligit Dominus portas Sion.","english":"In them were the foundations: there the faith of the Church was first laid, and there the foundations were laid. And because each one builds upon the foundation—one gold, another silver, another precious stones—the Lord loves the gates of Zion above all the tabernacles of Jacob. He loves those gates which we see have fallen. He loves those gates, and he loves that Zion which has been plowed like a field. And see what he says: The Lord loves the gates of Zion above all the tabernacles of Jacob. See what he says: above all the cities of Jacob, that is, of Judah—only that city does he love. And how is it that we see the others standing in part, and that one utterly fallen? Let us read the Apocalypse of John, let us read Isaiah as well. Where the city of Jerusalem is built, and its twelve gates are said to be constructed of precious stones, and the city itself comes down from heaven, and its walls are said to be golden, and its streets are said to be paved with emerald, and the individual gates are said to be made each of a single precious stone. These are the riches of the Lord's gates, and does the Lord love what men also love? He forbids us from greed, and does he himself build a city out of greed? Therefore, the Lord loves the gates of Zion. Those twelve gates of Zion—it is manifest that he wrote of the apostles. Above all the tabernacles of Jacob, above all the ancient saints. This we have said for now according to one figure. But let us speak also in another way: The Lord loves the gates of Zion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":643,"ref":"p643","source":"Mihi videntur portae Sion esse virtutes. Sicut enim portae mortis sunt vitia atque peccata: ita portae Sion videntur mihi esse virtutes. Denique dicit in alio loco: qui exaltas me dc portis mortis (Psalm. ix). Si autem portae mortis peccata sunt: ergo portae Jerusalem virtutes sunt. Super omnia tabernacula Jacob. Videte quomodo Jacob, hoc est, vetus populus, non habet fundamentum, nec domum fundamentis positam, sed tabernacula quae cito pertranseunt.\n\nGloriosa dicta sunt de te, civitas Dei. Ergo hoc quod dictum est, fundamenta ejus in montibus sanctis, possumus et de Deo dicere. Possumus autem et hoc dicere: Gloriosa dicta sunt de te, civitas Dei. Quae est ista civitas ubi dicta sunt gloriosa! In omnibus prophetis dictum est de hac civitate. Isaias dicit: Exsurge, exsurge, Jerusalein, induere fortitudinem brachii tui (Isai. lii). Iterum ipse Isaias: Ego civitas firma, civitas quae non oppugnatur. Dicit et David: Fluminis impetus laetificat civitatem Dei (Psal. xlv). Et in alio loco: Domine, in civitate tua imagines eorum dissipabis (Psal. lxxii). Et Salvator gloriosa locutus est de hac civitate. Non potest abscondi civitas super monlem posita (Matt. v).","english":"The gates of Zion seem to me to be the virtues. For just as the gates of death are vices and sins, so the gates of Zion seem to me to be the virtues. Finally he says in another place: \"You who exalt me from the gates of death\" (Psalm 9). But if the gates of death are sins, then the gates of Jerusalem are virtues. \"Above all the tabernacles of Jacob.\" See how Jacob, that is, the old people, has no foundation, nor a house set upon foundations, but tabernacles that quickly pass away.\n\n\"Glorious things are spoken of you, city of God.\" Therefore what was said, \"Her foundations are in the holy mountains,\" we can also say concerning God. But we can also say this: \"Glorious things are spoken of you, city of God.\" What is this city of which glorious things are spoken? In all the prophets it was spoken of this city. Isaiah says: \"Arise, arise, Jerusalem, put on the strength of your arm\" (Isaiah 52). Again the same Isaiah: \"I am a strong city, a city that is not attacked.\" David also says: \"The rush of the river gladdens the city of God\" (Psalm 46). And in another place: \"Lord, in your city you will destroy their images\" (Psalm 73). And the Savior spoke glorious things of this city. \"A city set on a mountain cannot be hidden\" (Matthew 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":644,"ref":"p644","source":"Memor ero Raab, et Babylonis, scientium me. Quoniam dixit: gloriosa dicta sunt de te, civitas Dei, et tamen ipsam civitatem Ecclesiam intelligimus de gentibus congregatam, propterca nunc de vocatione gentium dicitur: Memor ero Raab, et Babylonis sdentium me. Quicumque peccator est, securus sit. Dominus memor fuit Raab. Securum dixi, si revertatur ad Dominum. Caeterum securitas sine lacrymis, non habet remedium. Memor ero Raab. Raab illius meretricis quae suscepit exploratores Jesu: quae erat in Jericho, quo venerat Jesus, et misit duos exploratores Jericho (Josue ii). Mundus iste, qui in septem diebus subvertitur, vult interficere exploratores. Et cum ille cupiat interficere exploratores, sola meretrix Raab suscepit. Et suscepit eos non in inferiori loco, sed in coenaculo. Dicamus ergo primum secundum quod vulgo dicitur: neque enim debemus et illam interpretationem dimittere. Et suscepit eos non in inferiori loco, sed in coenaculo. In domate, hoc est, in sublimitate fidei suae, et abscondit eos in lino, hoc est, in stupa lini. Hoc interim diximus secundum historiam, et videtis quomodo de ipsa historia paulatim ad mystica ascendimus sacramenta. Jesus dux, qui populum eduxerat de AEgypto: Jesus dux, qui interpretatur Salvator, Mose mortuo, et sepulto in terra Moab, in terra Arabiae, hoc est, Lege mortua, in Evangelium cupit inducere populum suum.","english":"I will remember Rahab and Babylon, those who know me. For since he said, \"Glorious things are spoken of you, city of God,\" and yet we understand that city itself to be the Church gathered from the nations, therefore now it is said concerning the calling of the nations: I will remember Rahab and Babylon, those who know me. Whoever is a sinner, let him be secure. The Lord remembered Rahab. I said \"secure\" if he returns to the Lord. Otherwise, security without tears has no remedy. I will remember Rahab—that harlot who received the spies of Joshua, who was in Jericho, where Joshua had come, and he sent two spies to Jericho (Joshua 2). This world, which is overthrown in seven days, wants to kill the spies. And though it desires to kill the spies, the harlot Rahab alone received them. And she received them not in a lower place, but in an upper room. Let us therefore speak first according to what is commonly said—for we ought not to omit that interpretation either. And she received them not in a lower place, but in an upper room. In the house, that is, in the height of her faith, and she hid them in flax, that is, in the tow of flax. For the present we have said this according to the history, and you see how from that history itself we gradually ascend to the mystical sacraments. Joshua the leader, who led the people out of Egypt; Joshua the leader, which is interpreted \"Savior,\" after Moses had died and been buried in the land of Moab, in the land of Arabia—that is, with the Law dead—desires to lead his people into the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":645,"ref":"p645","source":"Emittit duos exploratores Jericho. Duos exploratores, unum in circumcisionem, alium in gentibus, Petrum et Paulum. Jericho quierit cos occidere: illa eos suscepit meretrix, Ecclesia de gentibus congregata. Credit in Jesum, et quos volebat Jericbo interficere, ipsa salvat in domate suo. Et ponit eos in domate suo, in excelsa fide sua, et abscondit eos in lini calamo. Licet meretrix sit, tamen ponit eos in lino. Linum multo labore, et diligentia in candorem venit. Scitis ipsi, quoniam linum de terra nascitur, et cum in terra natum fuerit, nigrum est: nullam speciem habet, nullum usum. Primum ergo tollitur de terra, frangitur, deinde torquetur, postea lavatur, deinde tunditur, deinde plectitur, et multa cura et labore vix venit ad candorem. Ergo hoc dicitur, quod ista quidem meretrix suscepit exploratores in lino suo, ut illi exploratores linum ipsius verterent in candorem. Quid igitur? Dat illis consilium, et sic dicit: Exspectate bis tribus diebus. Non erat una dies, non duo, nisi tres dies. Videte quid dicat. Exspectate tribus diebus. Non nominat tres noctes, sed tres dies: quia illuminatum habebat cor. Et deinde dicit post tres dies. Et quid dicit: Nolite, inquit, ire per campestria, sed in montana conscendite. Ecclesiae enim fides non est in vallibus, sed in momibus constituta. Jericho ergo postea subvertitur ab Jesu, et ista sola meretrix reservatur incolumis.","english":"He sends two spies to Jericho. Two spies: one for the circumcision, the other for the Gentiles—Peter and Paul. Jericho wanted to kill them; that harlot received them, the Church gathered from the Gentiles. She believes in Jesus, and those whom Jericho wished to kill, she herself saves in her house. And she places them in her house, in her exalted faith, and hides them in the stalk of flax. Although she is a harlot, nevertheless she places them in flax. Flax comes to whiteness through much labor and diligence. You yourselves know that flax is born from the earth, and when it has been born in the earth it is black: it has no beauty, no use. First, then, it is taken from the earth, it is broken, then it is twisted, afterward it is washed, then it is beaten, then it is woven, and with much care and labor it scarcely comes to whiteness. So this is what is said: that this harlot indeed received the spies in her flax, so that those spies might turn her flax into whiteness. What then? She gives them counsel, and thus says: Wait for three days. It was not one day, not two, but three days. See what she says: Wait for three days. She does not name three nights, but three days, because she had an enlightened heart. And then she says after three days. And what does she say? Do not, she says, go through the plains, but go up into the mountains. For the faith of the Church is not set in the valleys, but on the mountains. Jericho, therefore, is afterward overthrown by Jesus, and that harlot alone is preserved unharmed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":646,"ref":"p646","source":"Ergo hoc dicitur: Memor ero Raab, hoc est, quae suscepit exploratores meos, et ego in die judicii memor ero ejus. Memor ero Raab. Raab quid interpretatur? diximus secundum historiam: dicamus et secundum nominis interpretationem. Juxta anagogen Raab dupliciter interpretatur. Aut interpretatur latitudo: aut certe interpretatur superbia. Ergo videte quid dicat. Illa quae quondam ambulabat in lata et spatiosa via quae ducit ad mortem (Math. vii): illa quae superba erat, et habebat impetum ad ruinam, postea conversa est in humilitatem. Memor ero Raab, et Babylonis. Babylon interpretatur confusion. Videte quid dicat: Non solum Raab memor ero, sed etiam Babylonis: quaaecumque anima a vitiis peccatisque confusa est. Et Babylonis scientium me. Videte quid dicat: Licet aliquis Raab fuerit, licet Babylon fuerit: tamen memor ero quicumque me scierit. Ergo si fuerimus Raab, et Babylon, eliam debemus esse securi, et dicere: Deus dixit: memor ero Raab, et Babylonis Sed videte quid sequitur: Scientium me. Fuerunt Raab et Babylon, sed postea conversi sunt ad me. Memor ero Raab et Babylonis scientium me. Illa quae quondam erat in latitudine peccatorum, ascendit postea ad memoriam Dei. Hucusque quasi per aenigma locutus est: nunc vero apertius loquitur ad vocationem gentium. Videte enim quid dicat:","english":"Therefore this is what is said: I will remember Rahab, that is, her who received my spies, and I will remember her on the day of judgment. I will remember Rahab. What does Rahab mean? We have spoken according to history; let us also speak according to the interpretation of the name. According to the anagogical sense, Rahab is interpreted in two ways. Either it is interpreted as breadth, or certainly it is interpreted as pride. Therefore see what he says. She who once walked on the broad and spacious way that leads to death (Matt. 7); she who was proud and had an impulse toward ruin, afterward was turned to humility. I will remember Rahab, and of Babylon. Babylon is interpreted as confusion. See what he says: Not only will I remember Rahab, but also Babylon: every soul that is confused by vices and sins. And of Babylon of those who know me. See what he says: Although someone has been a Rahab, although he has been a Babylon, nevertheless I will remember whoever has known me. Therefore if we have been Rahab and Babylon, we ought also to be secure and to say: God has said: I will remember Rahab and Babylon. But see what follows: Of those who know me. They were Rahab and Babylon, but afterward they were converted to me. I will remember Rahab and Babylon of those who know me. She who was once in the breadth of sins afterward ascended to the memory of God. Up to this point he has spoken as if through a riddle; but now he speaks more openly concerning the calling of the Gentiles. For see what he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":647,"ref":"p647","source":"Ecce alienigenae et Tyrus, et populus AEthiopum, hi fuerunt illic. Alienigenas vocat ad distinctionem Israel. Nos enim sumus alienigenae, et Tyrus. Tyrus interpretatur tribulation, hoc est, sor: et populus AEthiopum niger, et in peccatorum sordibus involutus. Et populus AEthiopum. Hoc est, quod dicitur: AEthiopia praeveniet manus ejus Deo (Psal. lxvii). Ecce alienigenae, et Tyrus, et populus AEthiopum. Quod dicitur, hoc est: Illi qui ante alieni erant, illi erant in tribulatione: qui erant positi io corde maris. Dicitur enim de Tyro: Tyrus posita in corde maris. Illi igitur qui prius erant in mari, et fluctibus tundebantur, postea inventi sunt in Ecclesia. Et populus AEthiopum. Nos quondam AEthiopes fuimus, AEihiopes vitiis atque peccatis: quoniam peccata nos nigros fecerant, sed postea audivimus: Lavamini, mundi estote (Isai. i). Et diximus: Lavabis me, et super nivem dealbabor (Psal. l). Nos ergo AEthiopes versi sumus in candorem. Ecce alienigenae, et Tyrus, et populus AEthiopum, hi fuerunt illic. Ubi fueruni? Ubi gloriosa dicta sunt de te, civitas Dei.","english":"Behold, the foreigners and Tyre, and the people of the Ethiopians, these were there. He calls them foreigners to distinguish them from Israel. For we are foreigners, and Tyre. Tyre is interpreted as tribulation, that is, sorrow; and the people of the Ethiopians are black, and wrapped up in the filth of sins. And the people of the Ethiopians. This is what is said: Ethiopia shall stretch out her hands to God. Behold, the foreigners, and Tyre, and the people of the Ethiopians. What is said is this: those who were formerly strangers, they were in tribulation, who were placed in the heart of the sea. For it is said of Tyre: Tyre is placed in the heart of the sea. Those, therefore, who were formerly in the sea and were beaten by the waves, were afterward found in the Church. And the people of the Ethiopians. We were once Ethiopians, Ethiopians in vices and sins, since sins had made us black, but afterward we heard: Wash yourselves, be clean. And we said: You shall wash me, and I shall be made whiter than snow. We, therefore, Ethiopians have been turned to whiteness. Behold, the foreigners, and Tyre, and the people of the Ethiopians, these were there. Where were they? Where glorious things are spoken of you, city of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":648,"ref":"p648","source":"Numquid Sion dicet homo, et homo natus est in ea? Septuaginta interpretes ita transtulerunt: Numquid Sion dicet homo? Spreverunt ergo multi, nec intellexerunt, quid est, et addiderunt et legunt. Et hoc propteret dicunt: quoniam sequitur: et homo natus est in ea. Speraverunt etiam ita debere dici: mater Sion dicet homo, quoniam fiiius natus dicitur: propterea errant in matris vocabulo. Dicamus ergo primum secundum quod vulgo dicitur: neque enim debemus et illam interpretationem dimittere. Dicamus ergo et nos:'Mater Sion dicet homo, et bomo natus est in ea. Isti qui nati fuerunt in Ecclesia, alienigenae, Tyrus, et populus AEthiopum: isti sunt qui nascuntur in Ecclesia: credunt in Ecclesiam, et nascuntur in Ecclesia. Nisi enim baptizati fuerint, filii Ecclesiae non crunt. Isti vero qui baptizali sunt in Ecclesia, matrem appellant Ecclesiam. Dicamus, et secundum Hebraicam Veritatem: Numquid Sion dicet homo, et homo natus est in ea? Quod dicit, hoc est, quis poterit nuntiare Sion? quis ei poterit nuntiare hominum: quoniam homo nascetur in ea, et ipse salvabit eam? Hoc est, nullus hominum potest ei nuntiare, quia Sion salvetur in homine qui in ea nascitur. Et homo natus est in ea. Quis est iste homo? Et ipse fundavit eam Altissimus. Respondeant Ariani: quoniam dicunt Altissimum solum Patrem esse: ecce hic de Filio dicitur: Et ipse fundavit eam Altissimus.","english":"Will a man say of Sion, and a man is born in her? The Seventy interpreters translated it thus: Will a man say of Sion? Many therefore despised it, nor understood what it is, and added and read otherwise. And they say this for this reason: because it follows: and a man is born in her. They also hoped it ought to be said thus: Mother Sion, a man shall say, since the son is said to be born: therefore they err in the word \"mother.\" Let us therefore say first according to what is commonly said—for we ought not to dismiss that interpretation either. Let us therefore also say: Mother Sion, a man shall say, and a man is born in her. Those who were born in the Church—the foreigners, Tyre, and the people of the Ethiopians—these are they who are born in the Church: they believe in the Church, and are born in the Church. For unless they have been baptized, they will not be sons of the Church. But those who have been baptized in the Church call the Church their mother. Let us also say according to the Hebrew truth: Will a man say of Sion, and a man is born in her? What he says is this: who will be able to announce to Sion? who among men will be able to announce to her that a man shall be born in her, and he himself will save her? That is, no man can announce to her that Sion will be saved in the man who is born in her. And a man is born in her. Who is this man? And the Most High himself founded her. Let the Arians answer, since they say that the Most High is the Father alone: behold, here it is said of the Son: And the Most High himself founded her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":649,"ref":"p649","source":"Non dixit: Filius Dei, qui erat in principio apud Patrem. Sed quid dixit? Homo natus est in ea, et ipse fundavit eam Altissimus. Si autem, Altissimus dicitur, quanto magis verbum Dei!\n\nDominus narrabit in scriptura populorum, et principum horum qui fuerunt in ea. Non dixit, qui sunt in ea, sed qui fuerunt in ea. Dominus narrabit: et quo modo narrabit? Non verbo, sed scriptura. In cujus scriptura? In populorum. Non sufficit in populorum, sed etiam principum dicit. Et quorum principum? Qui sunt in ea. Non dixit hoc, sed qui fuerunt in ea. Videte ergo quomodo Scriptura sancta sacramentis plena est. Legimus apostolum Paulum: legimus Petrum, et legimus illum dicentem: An experimentum ejus quaeritis, qui in me loquitur Christus (II Cor. xiii)? Et quod Paulus loquitur, loquitur Christus. Qui enim vos recipit, me recipit (Matth. x). Dominus ergo noster atque Salvator, narrat nobis et loquitur, in scripturis principum suorum. Dominus narrabit in Scripturis populorum: in Scripturis sanctis. Quae Scriptura populis omnibus legitur, hoc est, ut omnes intelligant. Quod dicit, hoc est: Sicut scripserunt apostoli, sic et ipse Dominus, hoc est, per Evangelia sua locutus est, non ut pauci intelligerent, sed ut omnes. Plato scripsit in scriptura, sed non scripsit populis, sed paucis. Vix enim intclligunt tres homines.","english":"He did not say: The Son of God, who was in the beginning with the Father. But what did he say? A man is born in her, and the Most High himself founded her. If moreover he is called the Most High, how much more the Word of God!\n\nThe Lord will tell in the writing of the peoples, and of their princes who were in her. He did not say, who are in her, but who were in her. The Lord will tell: and how will he tell? Not by a word, but by a writing. In whose writing? In that of the peoples. It is not enough that it be in that of the peoples, but he also says of the princes. And of which princes? Who are in her. He did not say this, but who were in her. See therefore how full of sacraments the holy Scripture is. We read the apostle Paul; we read Peter, and we read him saying: Do you seek a proof of him who speaks in me, Christ? And what Paul speaks, Christ speaks. For he who receives you, receives me. Our Lord therefore and Savior tells us and speaks to us in the writings of his princes. The Lord will tell in the writings of the peoples: in the holy writings. Which writing is read to all peoples, that is, so that all may understand. What he says is this: As the apostles wrote, so also the Lord himself, that is, through his Gospels, spoke, not so that a few might understand, but so that all might. Plato wrote in a writing, but he did not write for the peoples, but for a few. For scarcely three men understand him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":650,"ref":"p650","source":"Isti vero, hoc est, principes Ecclesiae et principes Christi, non scripserunt paucis, sed universo populo· Et principum, hoc est, apostolorum, et evangelistarum, horum qui fuerunt in ea. Videte quid dicat: Qui fuerunt, non qui sunt: ut, exceptis apostolis, quodcumque aliud postea dicetur, abscindatur, non habeat postea auctoritatem. Quamvis ergo sanctus sit aliquis post apostolos: quamvis disertus sit, non habet auctoritatem. Quoniam Dominus narrat in scriptura populorum, et principum horum qui fuerunt in ea.\n\nSicut laetantium omnium, habitatio est in te. Propheta loquitur ad Ecclesiam, et dicit ei: Sicut laetantium omnium habitatio est in te. Quare non dixit: laetantium omnium habitatio est in te: sed dixit, sicut laetantium omnium? Dicitur in alio psalmo: In convertendo Dominus captivitatem Sion, facti sumus sicut consolati (Psal. cxxv), et non dixit, consolati. Sic et in isto loco dicit: Sicut laetantium omnium hubitatio in te. Hoc lotum quare dixit? Quoniam in praesenti saeculo quamvis aliquis sanctus sit, quamvis renuntiet saeculo, non habet perfectam victoriam. Denique dicitur in Evangelio: Beati qui lugent, quoniam ipsi consolabuntur (Matth. v). Si autem dictum est: Beati qui flent, quoniam ipsi ridebunt: manifestum est, quoniam in praesenti saeculo non est certa laetitia: ergo laetitia nostra quasi laetitia est. Habitatio in te.","english":"These indeed, that is, the princes of the Church and the princes of Christ, did not write to a few, but to the whole people; and of the princes, that is, of the apostles and evangelists, of those who were in her. See what he says: who were, not who are—so that, with the apostles excepted, whatever else is said afterward may be cut off and have no authority afterward. Therefore, although someone after the apostles be holy, although he be eloquent, he has no authority. For the Lord recounts in the scripture of the peoples, and of these princes who were in her.\n\nAs of all who rejoice, the dwelling place is in you. The prophet speaks to the Church and says to her: As of all who rejoice, the dwelling place is in you. Why did he not say, The dwelling place of all who rejoice is in you, but said, As of all who rejoice? It is said in another psalm: When the Lord turned back the captivity of Zion, we became like those who are consoled, and he did not say, consoled. So also in this place he says: As of all who rejoice, the dwelling place is in you. Why did he say this whole thing? Because in the present age, however holy someone may be, however much he renounce the world, he does not have perfect victory. Finally it is said in the Gospel: Blessed are those who mourn, for they themselves shall be consoled. But if it was said, Blessed are those who weep, for they themselves shall laugh, it is manifest that in the present age there is no certain joy; therefore our joy is, as it were, joy. The dwelling place is in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":651,"ref":"p651","source":"Videte quid dicat, ut aliquis numquam recedat ab Ecelesia. Scire debemus, quoniam quod interpretati sumus de Ecclesia, potest et intelligi de anima nostra. Si enim Sion interpretatur specula, anima autem nostra, non aliter, nisi semper sublimiora considerat: vera Ecclesia verum templum Christi non est, nisi anima humana. Ecclesia Christi non est alia, nisi anima credentium in Christum. Vos, inquit, estis templum Dei, et spiritus Dei habitat in vobis (I Cor. iii). Fundamenta ejus in montibus sanctis, hoc est, Dei fundamenta non sunt, nisi in montibus sanctis, in dogmatibus animae credentis. Diligit Dominus portas Sion. Habet Sion nostra plurimas portas, quas si aperuimus, ingreditur ad nos sponsus, et dormit nobiscum. Denique ipse dicit: Ecce ego sto ante ostium, et pulso: Si quis mihi aperuerit, intrabo et coenabo cum ipso (Apoc. iii). Gloriosa dicta sunt de te, civitas Dei. Civitas non est unum aedificium, sed in multis aedificiis consistit. Sic et Sion nostra, nisi plures virtutes habuerit, civitas Dei non erit. Memor ero Raab et Babylonis scientium me. Illa quae quondam erat iu latitudine peccatorum, ascendit postea in memoriam Dei. Numquid Sion dicet homo, et homo natus est in ea? Rem vobis miram loquor; sed veram.","english":"See what he says, that no one should ever withdraw from the Church. We must know that what we have interpreted concerning the Church can also be understood of our soul. For if Sion is interpreted as a watchtower, and our soul considers nothing other than things always more sublime, the true Church, the true temple of Christ, is nothing other than the human soul. The Church of Christ is nothing other than the soul of those who believe in Christ. You, he says, are the temple of God, and the Spirit of God dwells in you (1 Cor 3). Her foundations are in the holy mountains, that is, God's foundations are nothing other than in the holy mountains, in the doctrines of the believing soul. The Lord loves the gates of Sion. Our Sion has very many gates; if we open them, the bridegroom enters to us and sleeps with us. Finally he himself says: Behold, I stand at the door and knock; if anyone opens to me, I will enter and dine with him (Rev 3). Glorious things are spoken of you, city of God. A city is not one building, but consists in many buildings. So too our Sion, unless it has many virtues, will not be the city of God. I will remember Rahab and Babylon among those who know me. She who once was in the breadth of sins later ascended into the remembrance of God. Will a man say of Sion, and a man was born in her? I speak to you a wondrous thing, but a true one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":652,"ref":"p652","source":"Sion nostra in qua aliquoliens alienigenae sunt, et Tyrus, et AEthiopes: illa specula: illa meretrix: illa Raab: illa Babylon: illa quae divaricavit pedes suos omni transeunti, secundum Ezechiel (Cap. xvi): illa meretrix si voluerit, virgo repente efficitur. Virgo fit, et concipit Filium Dei, et generat. A timore tuo, Domine, concepimus, et parturimus, spiritum salutis tuae fecimus super terram. Videte ergo, quoniam illa meretrix a Deo concepit et parturivit Salvatorem: Spiritum salutis tuae fecimus super terram. Ergo anima nostra illa Raab, illa meretrix, potest concipere, et parere Salvatorem. Et homo natus est in ea. Si voluimus, quotidie nascitur Christus. Per singulas virtutes nascitur Christus. Si enim Christus Dei virtus, et Dei sapientia est, quicumque virtutem facit, virtutem generat. Et ipse fundavit eam Altissimus. Ipse qui nascitur in te: ipse fundamentum dat Sion tuae. Dominus narrabit in scriptura populorum. Manifestum est, quoniam quod Dominus loquitur in Scriptura, nulli ita loquitur quomodo Sion. Et tamen cum ista omnia fuerint: cum natus fuerit in ea Christus, non est certa et secura victoria, sed semper in periculo sumus. Sicut laetantium omnium habitatio en in te. Qui laetus est, ex ipsa hilaritate securus est. Qui autem securus est, cito decipitur. Qui autem insidias reformidat, cito potest evadere, praestante Domino, cui est gloria in saecula saeculorum.","english":"Our Sion, in which there have sometimes been foreigners, and Tyre, and Ethiopians: that watchtower, that harlot, that Rahab, that Babylon, that woman who spread her feet to every passerby, according to Ezekiel: that harlot, if she wishes, is suddenly made a virgin. She becomes a virgin, and conceives the Son of God, and gives birth. By fear of you, Lord, we have conceived, and we have been in labor, we have brought forth the spirit of your salvation upon the earth. See, therefore, that that harlot has conceived from God and has given birth to the Savior: we have brought forth the spirit of your salvation upon the earth. Therefore our soul, that Rahab, that harlot, can conceive and give birth to the Savior. And a man is born in her. If we will it, Christ is born daily. Through each of the virtues Christ is born. For if Christ is the power of God and the wisdom of God, whoever does a virtue generates virtue. And the Most High himself founded her. He who is born in you: he himself gives a foundation to your Sion. The Lord will tell in the writing of the peoples. It is manifest that what the Lord speaks in Scripture, he speaks to none as he speaks to Sion. And yet when all these things have come to pass, when Christ has been born in her, the victory is not certain and secure, but we are always in danger. As of all who rejoice, their dwelling is in you. He who is glad is, from that very cheerfulness, secure. But he who is secure is quickly deceived. But he who dreads snares can quickly escape, with the Lord providing, to whom be glory for ages of ages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":653,"ref":"p653","source":"Amen.\n\nPSALMUS LXXXVII.\n\nCanticum Psalmi filiis Core: in finem pro Mahalath, ad respondendum intellectus Heman Israelitae. Iste psalmus passionis Dominicae continet sacramenta, ea proferens usque ad consummationem, quae idem Dominus passus pro mundi salute ad Patrem locutus est.\n\nDomine Deus salutis meae, in die clamavi. In illa claritate tecum degens quam semper habui; poenitentiam populis. Et nocte coram te. Inter tenebras Judaeorum.\n\nIntret in conspectu tuo oratio mea: inclina aurem tuam ad precem meam. Quam in hoc corpore positus profundo.\n\nQuia repleta est malis anima mea. Peccatis populi pereuntis. Et via mea in inferno appropinquavit. Cum pro his qui pereunt, trador.\n\nAEstimatus sum cum descendentibus in lacum. Sicut reliquos peccatores me in mortem redigere arbitrati sunt: nec resurgere crediderunt. Factus sum sicut homo sine adjutoria. Cum non est libertati meae socius in inferno: nec adjutor ad liberandum. Inter mortuos liber. Nemo me in inferno vinxit: sed ego vinctorum catenam propria virtute laxavi.","english":"Amen.\n\nPSALM 87.\n\nA Canticle of a Psalm for the sons of Korah: unto the end, for Mahalath, to answer for understanding, of Heman the Israelite. This psalm contains the sacraments of the Lord's passion, bringing forth those things even unto the consummation which the same Lord, having suffered for the salvation of the world, spoke to the Father.\n\nO Lord God of my salvation, I have cried out in the day. Abiding in that brightness with you which I have always had; repentance for the peoples. And in the night before you. Among the darknesses of the Jews.\n\nLet my prayer enter into your sight: incline your ear to my supplication. Which, placed in this body, I pour forth deeply.\n\nBecause my soul is filled with evils. With the sins of a perishing people. And my way has drawn near to hell. When for those who perish, I am handed over.\n\nI am counted with those who go down into the pit. As they have judged me, like the rest of sinners, to be brought to death: nor have they believed that I would rise again. I have become like a man without help. Since there is no companion of my freedom in hell: nor a helper to deliver. Free among the dead. No one bound me in hell: but I, by my own power, have loosed the chain of the bound.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":654,"ref":"p654","source":"Sicut vulnerati dormientes in sepulcris: quorum non es memor amplius. Sicut satiati divitiis saeculi, et in stupris atque obscoenitatibus sepulti, a te, non memorantur, ita et ego a corde raptus sum Judaeorum. Et ipsi de manu tua repulsi eunt. A virtute tua separate.\n\nPosuerunt me in locu inferiori. Cum latronibus et peccatoribus obnoxiis. In tenebris et in umbra mortis. Ad infernales angustias, in quibus mors sola dominabitur.\n\nSuper me confirmatus est furor tuus, et omnes flucius tuos induxisti super me. Iram et procellam macellationis furoris tui, quas in gentibus effusurus eras, super me induxisti, qui peccata eorum suscepi: sicut alibi ait: Propter peccata populi mei percussi eum (Isa. liii).\n\nLonge fecisti notos meos a me. Angelos vel apostolos, ut nullus praeberet auxilium. Nam et ego poteram te rogare, Pater, ut exhiberes mihi plusquam duodecim legiones angelorum (Matt. xxvi), sed silui, ut implerentur Scripturae. Posuerunt me abominationem sibi. Non noti, sed Judaei.","english":"Like the wounded sleeping in tombs, whom you remember no more; like those sated with the riches of the world and buried in debaucheries and obscenities, who are not remembered by you—so I too was torn from the heart of the Jews. And they themselves, driven from your hand, go forth, separated from your power.\n\nThey placed me in the lowest place, with robbers and sinners liable to punishment, in darkness and in the shadow of death, in the straits of hell, in which death alone shall hold sway.\n\nYour fury was confirmed over me, and you brought all your floods upon me—the wrath and the storm of the slaughter of your fury, which you were about to pour out upon the nations, you brought upon me, who took up their sins; as it says elsewhere: For the sins of my people I struck him (Isa. 53).\n\nYou made my acquaintances far from me—angels or apostles—so that no one would offer help. For I too could have asked you, Father, to furnish me with more than twelve legions of angels (Matt. 26), but I was silent, that the Scriptures might be fulfilled. They made me an abomination to themselves—not my acquaintances, but the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":655,"ref":"p655","source":"Traditus sum morti, et non egrediebar. Non sum disjunctus a paterna divinitate: sed nec de sepulcro statim prodii, ut dilatio resurrectionis veritatem ostenderet mortis. Oculi met languerunt proe inopia. Sensus utique tenuitate, cum apostoli, relicto eo, vel fugerunt, vel negaverunt: quia eum resurgere nescierunt, sicut ille dilectus discipulus. Nondum enim sciebat Scripturas, quia oporteret illum a mortuis resurgere.\n\nClamavi ad te, Domine. Dicens: Eli eli lamma azabthani (Matt. xxvii). Tota die expandi manus meas ad te. Extensus in cruce.\n\nNumquid mortuis facies mirabilia? Non illis qui viventes mortui sunt, sed mihi qui in te vivo. Aut medici suscitabunt, et confitebuntur tibi. Non aromata medicorum, sed tu, Pater, me resuscitas. Neque illi, sed ego confitebor tibi in populis.\n\nNumquid narrabit aliquis in sepulcro misericordiam Tuam, et veritatem tuam in perditione? Non te laudabit sepultus in divitiis saeculi, neque habitans in perditione peccati.","english":"I was handed over to death, and I was not going out. I was not separated from the Father's divinity, but neither did I come forth from the tomb at once, so that the delay of the resurrection might prove the reality of death. My eyes grew weak because of want—that is, my senses through their feebleness, when the apostles, leaving him, either fled or denied him, because they did not know that he would rise again, as that beloved disciple did not. For he did not yet know the Scriptures, that he must rise from the dead.\n\nI cried to you, O Lord, saying: Eli eli lamma azabthani. All the day I stretched out my hands to you—stretched out on the cross.\n\nWill you work wonders for the dead? Not for those who are dead while living, but for me who live in you. Or will physicians raise them up, and will they confess to you? Not the physicians' spices, but you, Father, raise me up. And not they, but I will confess to you among the peoples.\n\nWill anyone declare your mercy in the tomb, and your truth in perdition? The one buried in the riches of the world will not praise you, nor will he who dwells in the perdition of sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":656,"ref":"p656","source":"Numquid cognoscentur in tenebris mirabilia tua, et justitia tua in terra oblivionis? Omnis enim qui facit peccatum, odit lucem, et a corpore terrenis oppresso vitiis, justitia tua occultatur.\n\nNam ego ad te, Domine, clamavi. In orationis arcano. Et mane oratio mea proveniet te. Quia matutina me resurrectione clarificabis.\n\nUtquid, Domine, repellis orationem meam: avertis faciem tuam a me? Ut non transeat calix iste.\n\nPauper sum ego, et in laboribus a juventute mea. A tempore carnis assumptae. Exaltatus autem. In cruce. Humiliatus sum. In sepulcro. Et conturbatus. In morte.\n\nIn me transierunt irae tuae. Transierunt, et non perstiterunt. Et terrores tui conturbaverunt me. Ipsos quos superius in gentes me effusurum pronuntiavi.\n\nCircumdederunt me sicut aqua tota die. Judaei in fluctibus persecutionum. Circumdederunt me simul. Pharisaei cum sacerdotibus: Pilatus cum princibus, et pupulis.","english":"Will your wonders be known in the darkness, and your justice in the land of oblivion? For everyone who commits sin hates the light, and from the body weighed down by earthly vices, your justice is hidden.\n\nFor I have cried out to you, Lord. In the secret place of prayer. And in the morning my prayer will come before you. Because you will glorify me in the morning resurrection.\n\nWhy, Lord, do you reject my prayer: do you turn your face away from me? So that this cup may not pass.\n\nI am poor and in labors from my youth. From the time the flesh was assumed. But exalted. On the cross. I was humbled. In the tomb. And troubled. In death.\n\nYour wrath has passed over me. They passed over, and did not persist. And your terrors have troubled me. Those very terrors which I declared above that I would pour out upon the nations.\n\nThey surrounded me like water all day long. The Jews in the waves of persecutions. They surrounded me together. The Pharisees with the priests: Pilate with the princes, and the peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":657,"ref":"p657","source":"Elongasti a me amicum et proximum. Proximus est, qui facit misericordiam: qui mecum non est inventus: Et notos meos a miseria. Prae confusione passionis, etiam ipsi apostoli elongati sunt a me. Hinc jam descendens ad infernum, de manu alligati fortis, spolia reportans, praevenit matutina ejus operatio Patrem: cum mane resurgens apparuit multis. Quem nos supplices.deprecamur, ut plebem sua passione a laqueo inferni liberam, sua fortitudine roborare, ac de secundae mortis nexibus dignetur absolvere: ut expediti ac liberi, regno ejus mereamur adjungi. Ipsi gloria et imperium cum aeterno Patre et Spiritu sancto in cuncta saecula saeculorum. Amen.\n\nPSALMUS LXXXVIII.\n\nIntellectus AEthan Israelitae. Iste psalmus in mullis vocibus continetur. Habet enim vocem Patris ad Filium, Filii ad Patrem: Ecclesiae, ipsiusque prophetae, vel apostolorum. Ex prophetica ergo voco sic inchoat ad Patrem:","english":"You have taken my friend and neighbor far from me. The neighbor is the one who shows mercy, who was not found with me; and my acquaintances, from misery. Because of the confusion of his passion, even the apostles themselves were taken far from me. Hence, now descending to hell, carrying off spoils from the hand of the strong man bound, his work anticipated the Father in the morning: when rising early in the morning he appeared to many. We suppliants beseech him, that he deign to strengthen by his might the people freed from the snare of hell by his passion, and to release them from the bonds of the second death: so that, unencumbered and free, we may deserve to be joined to his kingdom. To him be glory and dominion with the eternal Father and the Holy Spirit throughout all ages of ages. Amen.\n\nPSALM 88.\n\nThe understanding of Ethan the Israelite. This psalm is contained in many voices. For it has the voice of the Father to the Son, of the Son to the Father: of the Church, and of the prophet himself, or of the apostles. From the prophetic voice, therefore, it begins thus to the Father:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":658,"ref":"p658","source":"Misericordias Domini in aeternum cantabo. Illas misericordias, quibus hominem peccato mortuum dignatus es visitare per Filium.\n\nA generatione et generatione. A veteri in novo Testamento. Annuntiabo veritatem tuam. Christum tuum. In ore meo. In quo confessio fit ad salutem.\n\nQuoniam dixisti: in aeternum misericordia aedifica- Bitur. Semper enim miseratio tua sublimatur, et numquam destruitur. In coelis praeparabitur veritas tua. In apostolis praedestinatur. Hinc vox Patris:\n\nDisposui testamentum meum electis meis. Doctoribus Ecclesiarum, ut acquisitos per gratiam populos, vel doceant, vel informant: Juravi Davidservo meo. Dei quippe juratio, promissionis est confirmatio. David servo meo, id est, Christo Domino: qui ex genere David carnem assumpsit. Usque in aeternum praeparabo semen tuum. In credentibus Ecclesiae.\n\nEt aedificabo in generatione, et generationem sedem Tuam. Ipsam Ecclesiam in qua ceu rex sedebis in aeternum. Iterum propheta ait:","english":"I will sing forever of the mercies of the Lord. Those mercies by which you deigned to visit man, dead in sin, through your Son.\n\nFrom generation to generation. From the old to the new Testament. I will proclaim your truth. Your Christ. In my mouth. In which confession is made unto salvation.\n\nFor you have said: Mercy will be built up forever. For your compassion is always exalted, and is never destroyed. Your truth will be prepared in the heavens. It is predestined in the apostles. Hence the voice of the Father:\n\nI have disposed my testament for my chosen ones. For the teachers of the Churches, that the peoples acquired through grace they may either teach or instruct: I have sworn to David my servant. For God's swearing is the confirmation of his promise. To David my servant, that is, to Christ the Lord: who took flesh from the line of David. Forever I will prepare your seed. In those who believe in the Church.\n\nAnd I will build your throne in generation and generation. That is, the Church herself in which, as a king, you will sit forever. Again the prophet says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":659,"ref":"p659","source":"Confitebuntur coeli mirabilia tua, Domine: etenim veritatem tuam in Ecclesia sanctorum. Apostoli enim praedicabunt Je sum Christum, et quae per eum operaris in congregatione sanctorum.\n\nQuoniam quis in nubibus aequabitur Domino? In prophetis utique. Aut quis similis erit Domino in filiis Dei? Multi sunt filii Dei per adoptionem: sed nullus unigenito Filio vero Deo potest assimilari.\n\nDeus, qui glorificatur in consilio sanctorum. Paracletus scilicet, qui in congregatione apostolica adorandus erat, aequalis esse Patri ac Filio praedicatur. Nam et Dominus Jesus Christus cum Patre et Spiritu sancto, una subsistit omnipotentia. Magnus et horrendus super omnes qui in circuitu ejus sunt. Qui ei per innocentiam vitae appropinquare meruerunt.\n\nDomine Deus virtutum, quis similis tibi? Potentia et virtute. Potens es, Domine, et veritas tua in circuitu tuo. Mi de quibus ipse qui es veritas, ais: Pater volo, ut ubi ego sum, et ipsi sint mecum (Joan. xvii).","english":"The heavens will confess your wonders, O Lord: for your truth is in the church of the saints. For the apostles will preach Jesus Christ, and the things you work through him in the congregation of the saints.\n\nFor who in the clouds shall be compared to the Lord? In the prophets, surely. Or who shall be like the Lord among the sons of God? Many are sons of God by adoption: but no one can be likened to the only-begotten Son, true God.\n\nGod, who is glorified in the council of the saints. The Paraclete, that is, who was to be adored in the apostolic congregation, is proclaimed equal to the Father and the Son. For the Lord Jesus Christ also, with the Father and the Holy Spirit, subsists in one omnipotence. Great and terrible above all those who are around him. Who have merited to draw near to him through the innocence of their life.\n\nO Lord God of hosts, who is like you? In power and strength. You are powerful, O Lord, and your truth is around you. My God, of whom you yourself who are the truth say: Father, I will that where I am, they also may be with me (John 17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":660,"ref":"p660","source":"Tu dominaberis potestati maris. Hujus saeculi potestatibus. Motum autem fluctuum ejus tu mitigas. Tentationes quas commovent servis tuis. Tu humiliasti sicut vulneratum superbum. Diabolum, qui clavis crucis tuae sauciatus, humiliatus est in spoliis. Tu in virtute brachii tui dispersisti inimicos tuos. Satellites ejus.\n\nTui sunt coeli, et tua est terra. Apostoli vel reliqui Sancti: qui in terris positi, coelestem vitam agunt. Orbem terrarum et plenitudinem ejus tu fundasti. Haud dubium est hujus mundi plenitudinem a te procreatam. Sed et illam vivorum terram, in qua plenitudo sanctitatis, te introducente, inhabitabit, tu praeparasti electis tuis. Aquilonem et mare tu creasti. Aquilo Antichristus inlelligitur. De quo ait Deus ad Jeremiaram: Ab aquilone pandetur malum super cunctos habitatores terrae (Jerem. i).\n\nThabor, et Hermon in nomine tuo exsultabunt. Her- Mon, inquam, anathema interpretatur: sicut in quadragesimo primo exposuimus psalmo. Thabor vero veniens lumen, vel veniat lux. Igitur iste qui vel optative, vel prophetice advenire pronuntiatur lumen, vetus inlelligitur Testamentum. Ille vero qui anathema, id est, perditionem profert, novum Testamentum ostendit, in quo peccata anathematizari jubentur, dicente Domino: Nisi poenitentiam egeritis, omnes similiter peribitis.","english":"You will rule over the power of the sea: over the powers of this world. But you calm the movement of its waves: the temptations that they stir up against your servants. You have humbled the proud one like one wounded: the devil, who, wounded by the nails of your cross, has been humbled in the spoils. In the strength of your arm you have scattered your enemies: his satellites.\n\nThe heavens are yours, and the earth is yours: the apostles, or the rest of the saints, who, placed on earth, lead a heavenly life. The world and its fullness you have founded. There is no doubt that the fullness of this world was created by you. But also that land of the living, in which is the fullness of holiness, you have prepared for your elect, that they may dwell in it under your guidance. The north and the sea you have created. By the north Antichrist is understood, of whom God says to Jeremiah: From the north evil shall be opened over all the inhabitants of the earth (Jer. 1).\n\nTabor and Hermon will exult in your name. Hermon, I say, is interpreted anathema, as we explained in the forty-first psalm. But Tabor means \"coming light,\" or \"let light come.\" Therefore he who is proclaimed to come either by way of wish or by way of prophecy as light is understood as the Old Testament. But he who brings forth anathema, that is, perdition, shows the New Testament, in which sins are commanded to be anathematized, as the Lord says: Unless you repent, you will all likewise perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":661,"ref":"p661","source":"Exsultent ergo ambo in nomine Domini: cum vel ille lumen mundi venire vaticinatur: vel iste eum in ipso mundo jam lucere, signis virtutibusque demonstrat. Tuum brachium cum potential. Fortitudo tua cum ea qua volueris, efficacia praevalebit.\n\nFirmetur manus tua. Opera quae facis in mundo. Et exaltetur dextera tua. Majestas tua, vel Ecclesia in gentibus acquisita. Justitia et judicium praeparatio sedis tuae. Nisi quis prius justitiam judiciumque fecerit, non potest effici sedes tua.\n\nMisericordia et veritas praecedunt faciem tuam. Ubi enim misericordia ac veritas comitantur, illic et inspectio faciei tuae convertitur. Beatus populus qui scit jubilationem. Spiritualem utique jubilationem, per quam mundi nequitiae collidentur: sicut quondam ad jubilationem Jesu, et sacerdotum, Jericho corruit, mundi figuram tenens (Josue).\n\nDomine, in lumine vultus tui ambulabunt. In illuminatione utique Spiritus sancti. Et in nomine tuo exsultabunt tota die. In nomine illo novo quod benedicitur in terris, id est, Christiano. Et in tua justitia exaltabuntur. Sequentes atque custodientes eam.","english":"Therefore let both rejoice in the name of the Lord: whether he who foretells that the light of the world is coming, or he who shows by signs and wonders that it already shines in the world itself. Your arm with power. Your strength with that efficacy which you will, shall prevail.\n\nLet your hand be strengthened. The works which you do in the world. And let your right hand be exalted. Your majesty, or the Church acquired among the nations. Justice and judgment are the preparation of your throne. Unless one has first done justice and judgment, your throne cannot be established.\n\nMercy and truth go before your face. For where mercy and truth accompany, there also the beholding of your face is turned. Blessed is the people that knows jubilation. Spiritual jubilation, certainly, through which the wickednesses of the world are dashed together: as once at the jubilation of Jesus and the priests, Jericho fell, holding the figure of the world (Joshua).\n\nLord, in the light of your countenance they shall walk. In the illumination, certainly, of the Holy Spirit. And in your name they shall rejoice all the day. In that new name which is blessed on the earth, that is, Christian. And in your justice they shall be exalted. Following and keeping it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":662,"ref":"p662","source":"Quoniam gloria virtutis eorum tu es. In te enim gloriantur, et non in alio. Et in beneplacito tuo exaltabitur cornu nostrum. Sicut enim eis beneplacita fuerunt praecepta tua: ita tibi beneplacitum est, ut in te exaltetur virtus eorum.\n\nQuoniam Domini est assumptio nostra. Carnis utique. Et sancti Israel regis nostri. Ipsius Domini nostri Jesu Christi, qui in Ecclesia regnat. Hinc iterum propheta ad Patrem loquitur:\n\nTunc locutus es in visione sanctis tuis. Prophetis, reliquisque electis. Et dixisti, posui adjutorium. Populo scilicet. In potentem. Id est, super diabolum, qui opprimeret superbiam ejus. Et exaltavi electum de plebe mea. Christum Dominum. Qui propterea electus de populo dicitur: quia carnem assumpsit ex homine.\n\nInveni David servum meum. Invenit eum: elegit utique, ut ex ejus genere assumeret carnem. Quod autem ait, servum, Apostolus explanat: Non rapinam arbitratus est esse se aequalem Deo: sed formam servi accepit (Philipp. ii). Oleo sancio meo unxi eum. Non tristi et corrupto, sed pleno laetitia, et sanctitate.","english":"For you are the glory of their strength. For in you they glory, and not in another. And in your good pleasure our horn shall be exalted. For just as your commandments were pleasing to them, so it is pleasing to you that their strength be exalted in you.\n\nFor our taking up is the Lord's. Of the flesh, surely. And of the Holy One of Israel our king. Of our Lord Jesus Christ himself, who reigns in the Church. Hence again the prophet speaks to the Father:\n\nThen you spoke in vision to your holy ones. To the prophets, and the rest of the elect. And you said, I have set help. For the people, surely. Upon the mighty one. That is, over the devil, who would oppress his pride. And I have exalted the chosen one from my people. Christ the Lord. Who is therefore said to be chosen from the people: because he took flesh from man.\n\nI have found David my servant. He found him: he chose him, surely, so that from his lineage he might take flesh. But that he said servant, the Apostle explains: He did not consider it robbery to be equal with God, but took the form of a servant (Philippians 2). With my holy oil I have anointed him. Not with mournful and corrupt oil, but with one full of gladness and holiness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":663,"ref":"p663","source":"Manus enim mea auxiliabitur ei: et brachium meum confortabit eum. In assumpto corpore.\n\nNihil proficiet inimicus in eo. Diabolus scilicet. Et filius iniquitatis non apponet nocere ei. Judas traditor, qui merito filius iniquitatis, id est diaboli, dicitur: quia diabolus intravit in cor ejus, ut traderet Christum.\n\nEt conscindam a facie ipsius inimicos ejus. Judaeos utique, qui saepe a Domino confusi tamquam conscissi gladiis, discedebant a conspectu ejus. Et audientes eum in fugam convertam. De daemonibus dicit iniquis: qui coram eo saepius fugiebant, clamantes: Quid venisti ante tempus torquere nos? Scimus quia tu es Filius Dei (Matth. viii).\n\nEt veritas mea, et misericordia mea cum ipso. Ve- Ritas, quia ea quae a me audivit, loquitur. Miseri- Cordia, quia sanat infirmos, tam in mente quam in corpore. Et in nomine meo exaltabitur cornu ejus. Fortitudo Ecclesiae sanguine suo redemptae.","english":"For my hand will help him, and my arm will strengthen him—in the body he took up.\n\nThe enemy will gain nothing against him—that is, the devil. And the son of iniquity will not add to harm him—Judas the traitor, who is rightly called the son of iniquity, that is, of the devil, because the devil entered into his heart to betray Christ.\n\nAnd I will cut down his enemies before his face—the Jews, surely, who, often put to confusion by the Lord as if cut down by swords, departed from his sight. And those who hear him I will turn to flight. He speaks of the wicked demons, who fled before him very often, crying out: Why have you come before the time to torment us? We know that you are the Son of God (Matthew 8).\n\nAnd my truth and my mercy are with him. Truth, because what he heard from me he speaks. Mercy, because he heals the sick, both in mind and in body. And in my name his horn will be exalted—the strength of the Church redeemed by his blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":664,"ref":"p664","source":"Et ponam in mari manum ejus. Ostendam opera ejus mundo. El in fluminibus dexteram ejus. Super principatus et potestates mundi.\n\nIpse invocabit me, Pater meus es tu: Deus meus et susceptor salutis meae. Saepius eum invocasse Patrem Deum, in Evangeliis legimus: sicut illud est: Pater, clarifica me apud temetipsum (Joan. xvii). Et iterum: Pater, in manus tuas commendo spiritum meum (Luc. xxiii). Deus meus. Deus autem vocat cum dicit: Deus, Deus meus, utquid me dereliquisti? et multa alia.\n\nEt ego primogenitum ponam illud excelsum prae regibus terrae. Est enim Dominus Jesus primogenitus ex mortuis (Coloss. i): sicut ait Apostolus: Excelsus factus, coelos ascendens: regna mundi cuncta subjiciens.\n\nIn aeternum servabo illi misericordiam meam, et testamentum meum fidele ipsi. In Ecclesia quam per misericordiam, et testamentum praeceptorum suorum redemit, haec in ea perpetualiter conservantur.","english":"And I will place his hand in the sea. I will show his works to the world. And his right hand in the rivers. Over the principalities and powers of the world.\n\nHe himself will call upon me, You are my Father: my God and the sustainer of my salvation. That he quite often called God his Father, we read in the Gospels: as that passage is: Father, glorify me with yourself (John 17). And again: Father, into your hands I commend my spirit (Luke 23). My God. But he calls him God when he says: God, my God, why have you forsaken me? and many other things.\n\nAnd I will make him the firstborn, exalted above the kings of the earth. For the Lord Jesus is the firstborn from the dead (Colossians 1): as the Apostle says: Made exalted, ascending into the heavens: subjecting all the kingdoms of the world.\n\nForever I will keep my mercy for him, and my covenant faithful to him. In the Church, which he redeemed through mercy and the covenant of his commandments, these things are preserved in her perpetually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":665,"ref":"p665","source":"Et ponam in saeculum saeculi semen ejus, et thronum ejus sicut dies coeli. Congregatio enim sanctorum quae in Ecclesia est, in qua Deus tamquam in throno residet, sicut sol fulgebit in regno Patris.\n\nSi autem dereliquerint filii ejus legem meam, etc. Quod derelictores legis, judiciorum oblitores, profanatores justificationum, mandatorumque transgressores, in virga, id est, in disciplina Dei corripiantur, et misericordia divina non auferatur: illud ostenditur, ut nullus sine spe recuperationis ab Ecclesia arceatur: quia sicut severitas divina terret, arguente justitia: ita pietas reparat, moderante clementia.\n\nSemel juravi in sancto meo. In homine illo Dominico. Si David mentiar. Nullo enim mendacio circumscribitur Deus: sicut ait evangelista: Iota unum aut unus apex non praeteribit a lege, donec omnia fiant (Matt. v). Semen ejus in aeternum manebit. Populus acquisitus. Et thronus ejus sicut sol in conspectu meo. Ipsam Ecclesiam in claritate futurae beatitudinis permanere, iterum atque iterum promittit. Et sicut luna perfecta in aeternum. Tota lucida, tota perfecta: nil obscuritatis continens in se. Et testis in coelo fidelis. Ipse Christus Dominus, qui fidele testimonium reddidit de opere Patris in mundo, in coelos est evehendus. Hinc ad Patrem vox apostolica.","english":"And I will establish his seed forever and ever, and his throne as the days of heaven. For the congregation of the saints which is in the Church, in which God sits as on a throne, shall shine like the sun in the kingdom of the Father.\n\nBut if his sons forsake my law, etc. That those who forsake the law, forget judgments, profane justifications, and transgress the commandments are corrected with the rod, that is, with the discipline of God, and that divine mercy is not taken away: this is shown, so that no one may be shut out from the Church without hope of recovery: for just as divine severity terrifies, with justice reproving, so piety restores, with clemency moderating.\n\nOnce I have sworn in my holy one. In that man of the Lord. If David should lie. For God is circumscribed by no lie: as the evangelist says: One iota or one tittle shall not pass from the law until all things be fulfilled (Matt. 5). His seed shall remain forever. The people acquired. And his throne as the sun in my sight. That the Church herself remains in the brightness of future blessedness, he promises again and again. And as the moon perfect forever. Wholly bright, wholly perfect: containing nothing of darkness in herself. And a faithful witness in heaven. Christ the Lord himself, who gave faithful testimony concerning the work of the Father in the world, is to be raised up into the heavens. Hence the apostolic voice to the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":666,"ref":"p666","source":"Tu vero repulisti et despexisti. Quia separamur a rege nostro, dum patitur. Distulisti Christum tuum. Tradendo eum inimicis.\n\nAvertisti testamentum servi tui. Per quod promiserat nos secum regnare. Profanasti in terra sanctuarium ejus. Promiseras enim quod non dares sanctum tuum videre corruptionem, et nunc jam in sepulcro tegitur.\n\nDeduxisti omnes sepes ejus. Verba Legis et prophetarum in quibus retinebatur. Posuisti firmamentum ejus formidinem. Nos qui cum audiebamus cum doceret turbas.\n\nDiripuerunt eum omnes transeuntes viam. Transeunt enim illum qui dixit: Ego sum via, et veritas, et vita (Joan. xiv): cum vel vestimenta ejus dividunt, vel corpus clavis, et mucrone confodiunt. Factus est opprobrium vicinis suis. Judaeis, ac principibus sacerdotum, qui dicebant: Vah! qui destruebas templum Dei, et post triduum reaedificas illud: descende de cruce (Matt. xxvii).","english":"But you have rejected and despised him. Because we are separated from our king while he suffers. You have deferred your Christ, by handing him over to his enemies.\n\nYou have turned away the covenant of your servant, by which he had promised that we would reign with him. You have profaned his sanctuary on the earth. For you had promised that you would not give your holy one to see corruption, and now he is already covered in the tomb.\n\nYou have led away all his hedges—the words of the Law and the Prophets, by which he was held fast. You have set his firmament as a terror—we who were with him when he heard him as he taught the crowds.\n\nAll who pass by on the way have plundered him. For they pass by him who said: I am the way, and the truth, and the life (John 14), when they either divide his garments or pierce his body with nails and the point of a sword. He has become a reproach to his neighbors—to the Jews and the chief priests, who were saying: Ah! you who destroy the temple of God and rebuild it after three days: come down from the cross (Matt 27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":667,"ref":"p667","source":"Exaltasti dexteram deprimentium eum. Cum humilias eum in mortem. Laetificasti omnes inimicos ejus. Pilatum cum gentibus et Judaeis.\n\nAvertisti adjutorium gladii ejus. Cum non profuit Judaeis sermo praedicationis illius. Et non es auxiliatus ei in bello. In conflictu utique passionis.\n\nDestruxisti eum ab emundatione. Si enim alligata fuisset munditia ejus, non utique vestimenta ejus nostra facinora inquinassent: sicut ipse ait: Aspersus est sanguis eorum super vestimenta mea, et omnia indumenta mea inquinavi (Isai. liii). Nam et inter iniquos deputatus, et cum latronibus crucifixus est. Et sedem ejus in terra collisisti. Sanctorum animas super quas quiescebat; quae conturbabantur de obitu ejus.\n\nMinorasti dies temporis ejus. Dies illius sunt diminuti, ut velocius remearet ad Patrem. Per fudisti eum confusion. Confusione utique mortis. Haec dicebant apostoli, ignorantes eum a mortuis debere resurgere. Quod autem hoc nescirent, evangelista commemorat. Nam de dilecto discipulo ait: Nondum enim sciebat Scripturas: quia oporteret illum a mortuis resurgere (Joan. xx). Et Petro quasi deliramenta visa sunt verba resurrectionis hujus. Tbomas autem ait: Nisi videro, non credam (Ibid.). Ideo ergo talia loquebantur apostoli quasi exprobrantes Patri: quia ignorabant euin ab inferno redire. His igitur succedens, Ecclesia dicit:","english":"You have exalted the right hand of those who oppress him, when you bring him low to death. You have made all his enemies glad: Pilate with the Gentiles and the Jews.\n\nYou have turned away the help of his sword, when the word of his preaching did not profit the Jews. And you did not aid him in battle—in the conflict, that is, of his passion.\n\nYou have destroyed him from cleansing. For if his purity had been bound fast, his garments would certainly not have been defiled by our crimes; as he himself says: Their blood is sprinkled upon my garments, and I have defiled all my raiment (Isa. 53). For he was also reckoned among the wicked, and crucified with robbers. And you have dashed his seat to the ground—the souls of the saints upon whom he rested, which were troubled at his death.\n\nYou have shortened the days of his time. His days were diminished, that he might return more swiftly to the Father. You have poured him out in confusion—in the confusion, that is, of death. These things the apostles were saying, not knowing that he must rise again from the dead. And that they did not know this, the evangelist records. For concerning the beloved disciple he says: For he did not yet know the Scriptures, that he must rise again from the dead (John 20). And to Peter the words of this resurrection seemed as if they were ravings. But Thomas said: Unless I see, I will not believe (Ibid.). Therefore the apostles spoke such things as though reproaching the Father, because they did not know that he would return from hell. To these things, then, succeeding, the Church says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":668,"ref":"p668","source":"Usquequo, Deus, irasceris in finem: exardescet sicut igitis ira tua? Quamdiu irasceris, ut eunt a morte non revoces?\n\nMemorare, Domine, quae sit substantia mea. Nulla mihi est vitae substantia, nisi in eum quem praestolor reverti de tartaro. Numquid enim vane constituisti omnes filios hominum. Si enim illos non vane, sed veraciter in spe resurrectionis constituisti, quanto magis Filium tuum debes resuscitare!\n\nQuis est homo qui vivet, et non videbit mortem: aut quis eruet animam suam de manu inferi? Scio quia nullus homo carneus evadit mortem, neque animam suam servabit ab inferis. Sed novi quia Deus sub velamento carnis latebat absconditus, quem mors et infernus non debeant retinere.\n\nUbi sunt misericordiae tuae antiquae, Domine: sicut jurasti David in veritate tua? Si hic non resuscitatur?\n\nMemor esto, Domine, opprobrii servorum tuorum. Qui eum exspectant. Quod continui in sinu meo multarum gentium. Quos congregavi tamquam in sinu, in una domo credulitatis.","english":"How long, O God, will you be angry, even to the end? Will your wrath blaze up like fire? How long will you be angry, so that you do not call back those who depart from death?\n\nRemember, O Lord, what my substance is. I have no substance of life except in him whom I await to return from Tartarus. For have you established all the sons of men in vain? For if you established them not in vain but truly in the hope of resurrection, how much more ought you to raise up your Son!\n\nWho is the man who will live and not see death, or who will deliver his soul from the hand of the underworld? I know that no man of flesh escapes death, nor will he preserve his soul from the underworld. But I know that God lay hidden beneath the veil of flesh, whom death and the underworld ought not to hold.\n\nWhere are your ancient mercies, O Lord, as you swore to David in your truth? If he is not raised up here?\n\nRemember, O Lord, the reproach of your servants, who await him, which I have kept in my bosom concerning many nations, whom I gathered as it were into my bosom, into one house of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":669,"ref":"p669","source":"Quod exprobraverunt inimici tui, Domine. Judaei; Pharisaei, Sadducaeique. Quod exprobraverunt. Quid exprobraverunt? Commutationem Christi tui. Cum se ab his commutans, ad gentes diceret: Ecce relinquetur vobis domus vestra deserta (Luc. xiii). I _\n\nBenedictus Dominus in aeternum, fiat, fiat. Ecce benedictus, ecce gloriosus cum redit ex inferis: cum se praebet discipulis, cum Ecclesiae vota et pia desideria restituit, dicens sanctis: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Matt. ult.). Qui nos a malis actibus commutare dignetur in bonos, ac sua pietate dignos effectos, Spiritu sancto repletos, in regno suo solita miseratione constituat. Quia ipsi est gloria et imperium cum aeterno Patre et Spiritu sancio in saecula saeculorum. Amen.\n\nPSALMUS LXXXIX.\n\nOratio Moysi hominis Dei. a Quatuor sunt psalmi qui oratione praenotantur, sextus decimus et octogesimus quinius, et octogesimus nonus, et centesimus primus. In centesimo primo dicitur: Oratio pauperis cum anxiatus fuerit, et in conspectu Dei fuderit orationem suam. Iste, Oratio Moysi hominis Dei. Legimus canticum Moysi, quod in Exodo eo tempore quando populus mare transivit Rubrum, et demerso Pharaone, el omni ejus exercitu, Maria cecinit et Moyses (Exod. xv). Deinde legimus et in Deuteronomio, quod canticum illud scripserat in Deuteronomio (Cap. xxxii).","english":"What your enemies have reproached, O Lord. The Jews; the Pharisees and Sadducees. What they have reproached. What have they reproached? The changing of your Christ. When he, changing away from them, said to the Gentiles: Behold, your house shall be left to you desolate (Luke 13). I _\n\nBlessed be the Lord forever, amen, amen. Behold the blessed one, behold the glorious one when he returns from the underworld: when he shows himself to his disciples, when he restores to the Church her vows and holy desires, saying to the saints: Behold, I am with you all days even to the consummation of the age (Matthew, last chapter). May he who deigns to change us from evil deeds into good, and having made us worthy by his mercy, filled with the Holy Spirit, establish us in his kingdom by his accustomed compassion. For to him is glory and dominion with the eternal Father and the Holy Spirit for ages of ages. Amen.\n\nPSALM 89.\n\nThe prayer of Moses the man of God. a There are four psalms that are prefaced with the title \"prayer\": the sixteenth, the eighty-fifth, the eighty-ninth, and the hundred-first. In the hundred-first it is said: The prayer of the poor man when he was distressed, and poured out his prayer in the sight of God. This one is, The prayer of Moses the man of God. We read the song of Moses, which in Exodus, at that time when the people crossed the Red Sea, and Pharaoh with all his army was drowned, Mary sang with Moses (Exodus 15). Then we also read in Deuteronomy that he had written that song in Deuteronomy (chapter 32).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":670,"ref":"p670","source":"Si igitur psalmi isti, et cantica ista Moysi sunt, quare in propriis voluminibus non habentur? Diximus ergo quomodo centesimus primus psalmus inscribitur, Oratio pauperis, et alius est qui scripsit de ipso, et ille pauper qui pro nobis deprecatur, Dominus est: qui cum dives esset, pauper factus est propter nos, et caetera (II Cor. viii). Sic et hic Moyses, quoniam a principio generis humani historia ipse scripsit: ipse enim scripsit quomodo coelum et terra facta sint, quomodo et homo factus sit, de conditione hominis. Et iste psalmus de conditione hominis loquitur: quid sit homo, et quare natus sit. Qui ergo in Genesi scripsit de hominum conditione, ipse et nunc inducitur a Spiritu sancto disputare quid sit homo.\n\nDomine, refugium factus es nobis in generalione et generationem. Qui refugium quaerit, aut ab aestu nimio quaerit et calore, aut bestia illum persequitur, aut hostes illum persequuntur, ut interficiant. Et nos igitur in aestu sumus istius saeculi, et nos bestia persequitur, de qua dicimus: Ne tradas bestiis animam confitentem tibi (Ps. lxxiii). Et nos hostes prosequuntur: proplcrea subtus alas tuas refugimus. In generatione, et generationem. Et in praeterito, et in praesenti, et in futuro. Aliter: In generatione, el generationem. Et in veteri populo Judaeorum, et in novo Christianorum.","english":"If, then, these psalms and these canticles are Moses', why are they not contained in their own volumes? We have therefore said how the hundred and first psalm is inscribed, A prayer of the poor man, and that another is he who wrote concerning him, and that poor man who intercedes for us is the Lord, who, though he was rich, became poor for our sake, and the rest (II Cor. viii). So too here Moses, since from the beginning of the human race he himself wrote the history: for he himself wrote how heaven and earth were made, how man too was made, concerning the condition of man. And this psalm speaks of the condition of man: what man is, and why he was born. He therefore who in Genesis wrote of the condition of men is himself also now brought in by the Holy Spirit to dispute what man is.\n\nLord, you have been made a refuge for us in generation and generation. He who seeks a refuge either seeks it from excessive heat and burning, or a beast pursues him, or enemies pursue him to kill him. And so we too are in the heat of this world, and a beast pursues us, of which we say: Do not hand over to beasts the soul that confesses to you (Ps. lxxiii). And enemies pursue us: therefore we have fled for refuge beneath your wings. In generation, and generation. Both in the past, and in the present, and in the future. Otherwise: In generation, and generation. Both in the old people of the Jews, and in the new of the Christians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":671,"ref":"p671","source":"Priusquam montes fierent, et formaretur terra et Orbis. Subrepit ih hoc loco haeresis. Si refugium factus est nohis antequam montes fierent, et formaretur orbis: ergo animae erant antequam fieret orbis. Quid enim dicit Scriptura? Domine refugium factus es nobis, in generatione, inquit, et generationem. A principio mundi: ante principium mundi. Hoc illi dicunt. Et ne putes me, inquit, dicere priusquam montes fierent, et formaretur terra, et orbis, tu, inquit, refugium facitis es nobis. Si autem refugium nostrum fuit antequam orbis fieret: ergo ante animae fuerunt, quam mundus fieret. Male distinguis, haeresis. Quare calumniam facis Spiritui sancto? Sic loquere, quomodo Spiritus sanctus loculus est. Sic ergo legendum est: Domine, refugium factus eś nobis, in generatione et generationem, hucusque distinctio. Rursum aliud principium: Priusquam montes fierent, et formaretur terra, et orbis, a saeculo et usque in saaeculum tu es Deus. Tu es Deus antequam montes fierent: tu es Deus antequam formaretur terra, et orbis. A saeculo et usque in saaeculum tu es Deus. Tu es semper, ti es aeternus.","english":"Before the mountains were made, and the earth and the world were formed. Here heresy creeps in. If he became a refuge for us before the mountains were made and the world was formed, then souls existed before the world was made. For what does Scripture say? Lord, you have become a refuge for us, in generation, it says, and generation. From the beginning of the world: before the beginning of the world. That is what they say. And lest you think that I am saying, before the mountains were made and the earth and the world were formed, you, it says, have become a refuge for us. But if he was our refuge before the world was made, then souls existed before the world was made. You divide wrongly, heresy. Why do you slander the Holy Spirit? Speak as the Holy Spirit has spoken. So then it must be read thus: Lord, you have become a refuge for us, in generation and generation, up to this point the division. Again another beginning: Before the mountains were made, and the earth and the world were formed, from age and even to age you are God. You are God before the mountains were made; you are God before the earth and the world were formed. From age and even to age you are God. You are always, you are eternal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":672,"ref":"p672","source":"Ne avertas hominem in humilitatem, et dixisti, convertimini, filii hominum. O Domine, ut hoc audeamus petere, et dicamus: Ne avertas hominem in humilitatem: tu nobis dedisti fiduciam, dicens: Revertimini ad me, filii, revertentes, et ego sanabo contritiones vestras (Ezech. xviii; Osee, xiv). Et dixisti, convertimini, filii hontinum.\n\nQuoniam mille anni anter oculos tuos, tamquiam dies una quae praeteriil. El custodia in nocte quae pro nihilo habentur eorum anni erunt. Debemus secundum historiam scire, quia nox in quatuor vigilias dividitur. Denique et in Evangelio dicitur: In quarta autem vigilia (Matt. xiv, et Marc. iv). Una ergo vigilia tres horae sunt. Nox ergo dividitur in quatuor vigilias. Denique milites quatuor stationes habent, quando vigilant, et excubant, et serviunt. Videte ergo quid dicat. O brevis nostfa aeternitas! Adam ille propagator noster qui vixit nongentis et triginta annis: etiam ille Mathusalem, qui vixit nongentis, et sexaginta quinque annis (Gen. v); fac, quod vixerit mille, ad comparationem aeternitatis tuae, quod grande fuerit, breve est. Quid enim potest grande esse quod finem habet? Mille anni nostri antequam offenderemus, una dies apud te erat. Quid dico una dies? Una vigilia. Vide quid dicat: Dignatus es pro nostra salute descendere: fudisti pro nobis sanguinem: ne patiaris perire nos, et mori in humilitate.","english":"Do not turn man away into humiliation, and you said, \"Return, you children of men.\" O Lord, that we might dare to ask this and say: Do not turn man away into humiliation—you yourself gave us confidence, saying: \"Return to me, children, you who are returning, and I will heal your contritions\" (Ezekiel 18; Hosea 14). And you said, \"Return, you children of men.\"\n\nFor a thousand years before your eyes are like one day that has passed. And their years will be as a watch in the night, which are reckoned as nothing. According to the historical sense we ought to know that the night is divided into four watches. Hence it is also said in the Gospel: \"And in the fourth watch\" (Matthew 14; Mark 4). One watch, then, is three hours. The night, therefore, is divided into four watches. Finally, soldiers have four stations, when they keep watch and stand guard and serve. See, then, what he says. O our brief eternity! That Adam, our progenitor, who lived nine hundred and thirty years—even that Methuselah, who lived nine hundred and sixty-five years (Genesis 5)—suppose he had lived a thousand; compared with your eternity, however great it was, it is brief. For what can be great that has an end? Our thousand years, before we offended, were one day with you. Why do I say one day? One watch. See what he says: You deigned to descend for our salvation; you poured out your blood for us; do not suffer us to perish and to die in humiliation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":673,"ref":"p673","source":"Ipse dixisti: Cum exaltatus fuero, omnia traham ad me (Joan. xii). Exaltatus es et exaltasti nos: noli derelinquere, ut contrahamur.\n\nMane sicut herba transeat: mane floreat et pertranseat: vespere decidat, induret et arescat. O mysteria Scripturarum! Mane sicut herba transeat. Loquitur Dominus noster atque Salvator in Evangelio de feno quod in una die oritur, et una die arescit (Matt. vi). Quomodo herba quae viret et floret, mane videtur quasi flos esse et virens: caeterum sol cum venerit et texerit illud, ad vesperam quasi demarcescit, et decidit, sic et omnis vita nostra quasi flos videtur esse cum viret et arescit. Vidistis ante decem annos adolescentulum. Nihil illo pulchrius: huc illucque currebat. Si eum nunc aspexeris, videtur in senectute quasi mortuus. Licet vivat senectute, tamen adolescentia perit. Mane sicut herba transeat, hoc est, juvenius nostra: Ipsum est enim mane. Sicut herba transeat: mane floreat, et transeat. Floremus in adolescentia: arescimus in senectute. Vespere decidat, induret et arescat.","english":"You yourself said: \"When I am lifted up, I will draw all things to myself\" (John 12). You have been lifted up and you have lifted us up: do not abandon us, lest we be drawn down.\n\nIn the morning let it pass like grass: in the morning let it flower and pass away: in the evening let it fall, grow hard, and wither. O the mysteries of the Scriptures! In the morning let it pass like grass. Our Lord and Savior speaks in the Gospel of the hay that springs up in one day and withers in one day (Matt. 6). As the grass that is green and flowering is seen in the morning as though it were a flower and green; but when the sun has come and parched it, toward evening it withers away, as it were, and falls—so too all our life is seen to be like a flower, when it is green and when it withers. You saw a young man ten years ago. Nothing was more beautiful than he; he ran hither and thither. If you look at him now, he seems as though dead in old age. Although he lives in old age, nevertheless his youth has perished. In the morning let it pass like grass—that is, our youth; for that very thing is the morning. Let it pass like grass: in the morning let it flower and pass away. We flower in youth; we wither in old age. In the evening let it fall, grow hard, and wither.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":674,"ref":"p674","source":"Quia defecimus in ira tua, et in furore tuo turbati Sumus. Nongentis triginta annis antea vivebamus, usque ad mille fere veneramus. Ecce in brevem vitam vita nostra contracta est.\n\nPosuisti iniquitates nostras in conspectu tuo. Nihil te celat, hoc est, peccata nostra, nec nox celat, nec involutum tenebrae. Omnia apud te lucent. Saeculum nostrum in illumination cultus tui. Melius habetur in Hebraico: Vita nostra in illuminatione vultus tui. Quidquid agimus, quidquid in secreto nos fecere putamus, patet in oculis tuis.\n\nQuoniam omnes dies nostri defecerunt. Cucurrit aetas; et dum ignoramus,'graviter perimus. Et hoc ipsum quod loquimur, de morte est, et non intelligimus.\n\nAnni nostri sicut aranea meditabuntur. Videte quid dicat. Quomodo aranea quasi mittit fila, et huc illucque discurrit, et texit tota die, et labor quidem grandis est, sed effectus nullus est, sic et vita hominum huc illucque discurrit. Possessiones quaerimus, divitias appetimus, procreamus filios, laboramus, in regna sustollimur, et omnia facimus, et non intelligimus, quia araneae telam teximus.","english":"For we have failed in your anger, and in your fury we are troubled. Nine hundred and thirty years ago we were living, and we had come nearly to a thousand. Behold, our life has been contracted into a brief span.\n\nYou have set our iniquities in your sight. Nothing is hidden from you—that is, our sins—neither does night conceal them, nor do darknesses keep them wrapped. All things shine before you. Our age is in the illumination of your worship. It is better rendered in Hebrew: Our life is in the illumination of your face. Whatever we do, whatever we think we have done in secret, lies open in your eyes.\n\nFor all our days have failed. Our age has run its course; and while we do not know it, we perish grievously. And this very thing that we speak is a matter of death, and we do not understand.\n\nOur years shall meditate like a spider. See what he says. Just as a spider, as it were, sends out threads and runs hither and thither, and weaves all day long, and the labor is indeed great, but the result is nothing, so also the life of men runs hither and thither. We seek possessions, we desire riches, we beget children, we labor, we are raised up into kingdoms, and we do all things, and we do not understand that we have woven the web of a spider.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":675,"ref":"p675","source":"Dies annorum nosirorum in ipsis septuaginta annis. Ubi sunt mille anni? In septuaginta annis contracti sumus. Si autem multum, octoginta. Si autem plus vixerimus, jam non est vita, sed mors.\n\nSi autem in potentatibus, octoginta anni. Quem enim invenies octogenarium esse et sanum? Dicit et Graeca sehtentia: senectus ipsa morbus est. Et amplius eorum labor et dolor. Quidquid pius fuerit, non est vita, sed dolor. Hoc interim diximus secundum historiam. Caeterum dicamus secundum anagogen. Et omnis quidem psalmus recipit tropologiam, et poteram nunc per singulos versiculos currere, et spirituam intelligentiam in singulis dicere, sed hora excludimur. Uno tamen versiculo quasi gustum vobis do spiritualis intelligentiae, ut quidquid hic tacuero, putelis liic dictum esse. Dies annorum nosirorum in ipsis septuaginta annis. Septuaginta anni, septem decades sunt, et octoginta anni, octo decades sunt. Videte ergo quomodo septimus, et octavus numerus praedicatur. Et quomodo diximus: tu refugium factus es nobis in generatione et generationem, et in veteri et in novo Testamento: propterea nunc et septimum et octavum numerum ponit. Hoc dicit in Ecclesiaste: Da partem septem, et da panem octo (Eccle. xi).","english":"The days of our years are in those same seventy years. Where are the thousand years? We have been contracted into seventy years. But if much, eighty. But if we have lived longer, it is no longer life, but death.\n\nBut if in strength, eighty years. For whom will you find to be eighty years old and healthy? The Greek sentence also says: old age itself is a disease. And beyond that, their labor and pain. Whatever has been pious is not life, but pain. We have said this for now according to the history. Otherwise let us speak according to the anagogy. And indeed every psalm receives tropology, and I could now run through each little verse and speak the spiritual understanding in each one, but we are excluded by the hour. Nevertheless, from one little verse I give you, as it were, a taste of spiritual understanding, so that whatever I have passed over here, you may consider to have been said there. The days of our years are in those same seventy years. Seventy years are seven decades, and eighty years are eight decades. See therefore how the seventh and eighth number are proclaimed. And how we have said: you have become a refuge for us in generation and generation, both in the old and in the new Testament: for this reason he now sets down both the seventh and the eighth number. This he says in Ecclesiastes: Give a portion to seven, and give bread to eight (Eccles. 11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":676,"ref":"p676","source":"Propterea et quindecim sunt graduum psalmi, hoc est, septem et octo: quindecim pariter nos ducunt ad regna coelorum: Denique postquam septimus graduum psalmus expletus est, quid dicitur in scriptura ipsius psalmi? Psalmus, inquit, Salomonis, qui exstruxerat veterem domum. Et quid dicit: Nisi Dominus aedificaverit domum, in vadum laboraverunt, qui aedificant eam (Psal. cxxvi). Quid ergo dicit ipse Salomon, qui praescribitur in ipso titulo? Ergo aedificavi templum, sed nisi octavus numerus aedificaverit, in vanum est domus aedificata. Legimus et in Evangelio secundum Matthaeum: Beati paupers: Beati mites: Beati esorientes, et sitientes, et caetera, et sunt octo Beatitudines (Matt. v). Ergo Dominus noster octonarto numero conclusit Evangelium. Denique nusquam invenimus octo pariter Beatitudines, nisi in Evangelio. Octonario numero, hoc est, in die resurrectionis. Dies annorum nostrorum in ipsis septuaginta annis. Vultis ostendam vobis inierim quod septimus et octavus numerus continent plurima sacramenta? Legamus Ezechiel, et in una porta dicitur: Et ingrediatur, inquit, per portam orientis in temprum quod aedificatur. In Ezechiel, in extrema patie: Et ascendet, inquit, sacerdos primum, per septem et octo gradus. Et fieri poterat, ut in ea porta, et septem essent gradus et octo. Sed videte quid dicit: Orientalis porta unde lumen venit, Dominus noster atque Salvator.","english":"Therefore there are also fifteen gradual psalms, that is, seven and eight; fifteen alike lead us to the kingdoms of heaven. Finally, after the seventh gradual psalm has been completed, what is said in the scripture of that same psalm? \"A psalm,\" it says, \"of Solomon, who had built the old house.\" And what does it say? \"Unless the Lord builds the house, those who build it have labored in vain\" (Ps. 126). What then does Solomon himself say, who is named in the title itself? \"Therefore I have built the temple, but unless the number eight has built it, the house is built in vain.\" We read also in the Gospel according to Matthew: \"Blessed are the poor; blessed are the meek; blessed are those who hunger and thirst,\" and the rest, and there are eight Beatitudes (Matt. 5). Therefore our Lord concluded the Gospel with the number eight. Finally, nowhere do we find eight Beatitudes together except in the Gospel. By the number eight, that is, on the day of resurrection. \"The days of our years are in those same seventy years.\" Do you wish me to show you that the seventh and eighth numbers contain very many mysteries? Let us read Ezekiel, and in one gate it is said: \"And let him enter,\" it says, \"through the gate of the east into the temple that is being built.\" In Ezekiel, at the very end: \"And the priest shall go up first,\" it says, \"through seven and eight steps.\" And it could have been that in that gate there were both seven steps and eight. But see what it says: the eastern gate, from which the light comes, is our Lord and Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":677,"ref":"p677","source":"Una quidem porta est, et nemo ingreditur in eam nisi sacerdos magnus. Et quid dicitur ibi? Porta haec semper clausa erit. Non autem aperitur nisi sacerdoti (Ezech. xliv). Sic igitur, et novum, et vetus Testamentum semper clausum fuit: non est apertum nisi Salvatori. Iste est enim qui habet clavem, qui aperit, et nemo claudit; qui claudit, et nemo aperit. Una ergo porta habet septem, et octo gradus. Et in veteri quidem Testamento sacramenta sunt Evangelica, et in novo Testamento sacramenta sunt Legis. Audite majora mysteria. Eo tempore quando Salomon, hoc est, pacificus noster (qui dicit (Joan. xiv): Pacem meam do vobis, pacem meam relinquo vobis: ipse est enim pax nostra, et pax quae exsuperat omnem sensum) ipse aedificavit templum Deo. Et vide ibi Scriptura quid dicat. Et erant, inquit, latomorum septuaginta millia, et eorum qui portabant octoginta millia (III Reg. v). Videte numerum. Latomi qui lapides caedunt, qui quasi fundamenta aedificiorum praeparant, qui lapides ad aedificandum in templo Dei de terra tollunt, in septimo numero ponuntur, in prophetis, in patriarchis. Illi enim humanum genus quasi de terra ejicientes, in templum Domini praeparaverunt. Isti vero, hoc est, octoginta millia: Apostolica praedicatio et Evangelica: isti qui cum Deo Salvatore et ipso Salomone gravia gentium peccata portabant. Hucusque videtur finitum esse mysterium. Audite majora mysteria.","english":"There is indeed one gate, and no one enters it except the high priest. And what is said there? This gate shall always be closed. But it is opened only to the priest (Ezek. 44). So therefore both the New and the Old Testament were always closed; it was not opened except to the Savior. For he is the one who has the key, who opens and no one shuts; who shuts and no one opens. One gate therefore has seven and eight steps. And in the Old Testament indeed are the sacraments of the Gospel, and in the New Testament are the sacraments of the Law. Hear greater mysteries. At that time when Solomon, that is, our peaceable one (who says (John 14): My peace I give to you, my peace I leave to you: for he is our peace, and the peace which surpasses all understanding) he himself built a temple to God. And see there what the Scripture says. And there were, it says, seventy thousand stonecutters, and of those who carried, eighty thousand (3 Kings 5). See the number. The stonecutters who cut stones, who prepare, as it were, the foundations of buildings, who lift stones from the earth to be built into the temple of God, are placed in the seventh number, in the prophets, in the patriarchs. For they, casting out the human race as it were from the earth, prepared them for the temple of the Lord. But these, that is, the eighty thousand: the Apostolic and Evangelical preaching: these who with God the Savior and Solomon himself were carrying the heavy sins of the nations. Up to this point the mystery seems to have been finished. Hear greater mysteries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":678,"ref":"p678","source":"Et qui praeerant, inquit, istis operibus et templo, tria millia crant. Non possunt esse majores. Et qui praesunt operibus, nisi illi qui praedicant Trinitatem? Dies annorum nostrorum in ipsis septuaginta annis. Multa sunt quae dicamur, sed hora excludimur.\n\nDexteram tuam sic notam fac, et compeditos corde in sapientia. In quibusdam codicibus dicitur, eruditos: in aliis dicitur, compeditos. Aliud eruditus, aliud compeditus significat. Quid ergo dicit: Dexteram tuam nolam fac. Quid tamdiu dexteram tuam contrahis? Deus quare avertis manum tuam in sinum tuum? in alio psalmo dicitur. Quid dicitur? Hoc est, in aegritudine positi sumus, in peccatis jacemus: mitte dexteram tuam, et eleva nos. Quare tamdiu dexteram tuam habes in sinu tuo? Eructet cor tuum verbum bonum: mille dexteram tuam, et libera nos. Notum nobis fac mysterium, quod absconditum fuit a generationibus. Dexteram tuam nolam fac. Quid subrepis, Ari? Non dixit, dexteram tuam fac. Deus enim sine dextera sua numquam fuit. Sed quid dixit? Dexteram tuam, quae semper fuit, et in sinu tuo fuit, notam fac. Quoniam illum permanentem in deitate sua nosse non possumus: assumat hominem, et sic intelligamus eum. Dexteram tuam sic notam fac, et compeditos corde in sapientia. Eos qui sapientiae habent compedes, hoc est, qui compediti sunt in corde per sapientiam tuam. Non vobis sit molestum, quia obscurus est locus.","english":"And those who were over these works and the temple, he says, were three thousand. They cannot be greater. And who are over the works, except those who preach the Trinity? The days of our years are in those seventy years. There are many things we might say, but we are cut off by the hour.\n\nMake your right hand thus known, and those fettered in heart in wisdom. In some manuscripts it is said, \"the learned\"; in others it is said, \"the fettered.\" \"Learned\" signifies one thing, \"fettered\" another. What then does he say: Make your right hand known. Why do you draw back your right hand so long? God, why do you turn away your hand into your bosom? it is said in another psalm. What is said? That is, we are placed in sickness, we lie in sins: send forth your right hand, and lift us up. Why do you keep your right hand in your bosom so long? Let your heart bring forth a good word: send forth your right hand, and free us. Make known to us the mystery which was hidden from the generations. Make your right hand known. Why do you creep in, Arius? He did not say, \"Make your right hand.\" For God was never without his right hand. But what did he say? Your right hand, which always was, and was in your bosom, make known. Since we cannot know him as he remains in his divinity: let him assume a man, and so let us understand him. Make your right hand thus known, and those fettered in heart in wisdom. Those who have the fetters of wisdom, that is, who are fettered in heart through your wisdom. Let it not be troublesome to you that the passage is obscure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":679,"ref":"p679","source":"Prophetae habebant sapientiam: sed ipsa sapientia compediebat eos, non poterant volare sine Christo. Videte ergo qui dicat: Mitte dexteram tuam, hoc est, Filium tuum. Notum nobis illum fac: ut et prophetae qui quasi prophetaverunt umbram, incipiant Dominum manifestius praedicare.\n\nConvertere, Domine, usquequo. Multum peccavimus, avertis faciem tuam: non sunt digni peccata nostra tuis videri oculis. Propterea deprecamur, convertere, Domine, usquequo. Ecce jam tanta fluxerunt saecula: semper te prophetae venturum praedicaverunt gentibus, et adhuc non venisti. Et dirige filios hominum. Qui pravi sumus, a te dirigamur. Et dirige filios hominum. Propterea eos dirige, quia filii hominum sunt. Si enim essent filii tui, directi essent. Tu enim dixisti: Ego dixi, dii estis, et filii Excelsi omnes (Psal. lxxxi). Vos autem ut homines moriemini, et quasi unus de principibus cadetis. Et in alio loco: Non permanebit spiritus meus in hominibus istis: quia caro sunt (Gen. vi). Quoniam homines sunt, propterea caro sunt. Ergo quia filii hominum, et perdidimus esse filii Dei, et pravi facti sumus: propterea dirige nos, et rursum tui efficiamur filii.","english":"The prophets had wisdom: but that very wisdom held them bound; they could not fly without Christ. See, then, who says: Send forth your right hand, that is, your Son. Make him known to us: so that the prophets too, who prophesied as it were a shadow, may begin to proclaim the Lord more plainly.\n\nTurn, O Lord, how long. We have sinned greatly; you turn away your face: our sins are not worthy to be seen by your eyes. Therefore we beseech you, turn, O Lord, how long. Behold, already so many ages have flowed by: the prophets have always proclaimed to the nations that you would come, and still you have not come. And direct the sons of men. We who are crooked, let us be directed by you. And direct the sons of men. Therefore direct them, because they are sons of men. For if they were your sons, they would have been directed. For you said: I said, you are gods, and all sons of the Most High. But you shall die like men, and fall like one of the princes. And in another place: My spirit shall not remain in these men: because they are flesh. Since they are men, therefore they are flesh. Therefore because they are sons of men, and we have lost being sons of God, and have become crooked: therefore direct us, and let us again be made your sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":680,"ref":"p680","source":"Et sit splendor Domini Dei nostri super nos. Dicit et Apostolus ad Hebraeos: Quoniam Dominus atque Salvator splendor sit gloriae Patris (Hebr. i). Et sit splendor Domini Dei nostri super nos. Hoc est quod dicitur et in alio loco: Signatum est super nos lumen vultus tui, Domine (Psal. iv). Signum crucis, vexillum nostrum est. Haec interim de psalmo diximus, et ut aestimo, diutius quam debueramus, immorati sumus. Intelligimus nos mullo plura dixisse, quam debuimus dicere: sed non possumus Domini nostri verba reticere, non possumus inchoatum psalmum relinquere. Non est mullum, quodcumque prodest animae: nihil satis est, quod bonum est, si tamen bonum. Rogemus igitur Dominum nostrum Salvatorem, ut splendor ejus luceat in cordibus nostris, ut ejiciat a nobis tenebrarum impugnationes, et sordidas cogitationes, et omnia peccata propellat de cordibus nostris, ut illuminet nostras tenebras, ut fugiant tenebrae, et habitet splendor lucis in cordibus nostris. Templum Domini, et tabernaculum, et Sancta sanctorum, semper lucernam habeant ardentem: semper superluceat lucerna in domo Domini. Si enim exstincta fuerit lucerna, Dominus in tenebris non habitat. Dicamus igitur et nos: Lucerna pedibus meis verbum tuum, Domine (Psal. cxviii): cui sit gloria in saecula saeculorum. Amen.","english":"And let the splendor of the Lord our God be upon us. The Apostle also says to the Hebrews: For the Lord and Savior is the splendor of the Father's glory (Hebr. i). And let the splendor of the Lord our God be upon us. This is what is also said in another place: The light of your countenance is sealed upon us, O Lord (Psal. iv). The sign of the cross is our banner. These things we have said for now concerning the psalm, and, as I reckon, we have lingered longer than we ought. We understand that we have said far more than we should have said: but we cannot keep silent the words of our Lord, we cannot leave the psalm once begun. Nothing that profits the soul is much: nothing good is enough, if indeed it is good. Let us therefore ask our Lord and Savior, that his splendor may shine in our hearts, that he may cast out from us the assaults of darkness and filthy thoughts, and drive away all sins from our hearts, that he may enlighten our darkness, that the darkness may flee, and the splendor of light may dwell in our hearts. May the temple of the Lord, and the tabernacle, and the Holy of Holies, always have a burning lamp: may the lamp always shine forth in the house of the Lord. For if the lamp has been extinguished, the Lord does not dwell in darkness. Let us therefore also say: Your word is a lamp to my feet, O Lord (Psal. cxviii): to whom be glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":681,"ref":"p681","source":"PSALMUS XC.\n\nIste psalmus non habet titulum, eo quod de capite, vel membris cantatur. Caput in coelo: membra in terra. Et proprie intelligitur de jejunio, et illa tentalione eremi. Praevidebat propheta, quod venturus erat Christus in carne, ut tentaretur a diabolo (Matt. iv).\n\nQui habitat in adjutorio Altissimi. Adjutorium interpretatur, Ezras. Denique Ezras propheta dicitur. Iste est qui reduxit populum de captivitate Babyloniae, et induxit in terram repromissionis. Qui ergo habitat in Ezras, habitat in Jesu. Interim secundum tropologiam: Qui aedificavit domum sine manibus juxta Apostolum, illam domum quam aedificaverat Dominus etiam obstetricibus in AEgypto (Exod. i). In protectione Dei coeli commorabitur. Dicet Domino: Susceptor meus es tu, et refugium Meum, Deus meus. Multi enim me persequuntur hostes: propterea tu es refugium meum, Deus meus. Sperabo in Domino: quoniam ipse liberabit me de laqueo venantium. Non dixit, spero: sed, sperabo. Quamdiu enim peccamus, non speramus. Si peccare desierimus, speramus. Quoniam ipse liberabit me de laqueo venantium. Multi sunt venatores in isto mundo, qui animam nostram venari conantur. Denique et Nemrod ille gigas, magnus in conspectu Dei venator fuit (Gen. x), et Esau venator erat (Gen. xxvii): a quoniam peccator erat: et penitus non invenimus in Scripturis sanctis, sanctum aliquem venatorem. Piscatores invenimus sanctos.","english":"PSALM XC.\n\nThis psalm has no title, because it is sung concerning the head and the members. The head in heaven, the members on earth. And it is properly understood concerning the fast and that temptation in the wilderness. The prophet foresaw that Christ was to come in the flesh, so as to be tempted by the devil (Matt. 4).\n\nHe who dwells in the help of the Most High. \"Help\" is interpreted as Ezra. Indeed, the prophet is called Ezra. This is he who led the people back from the captivity of Babylon and brought them into the land of promise. Therefore he who dwells in Ezra dwells in Jesus. Meanwhile, according to tropology: He who built the house without hands, according to the Apostle—that house which the Lord had also built for the midwives in Egypt (Exod. 1). He shall abide in the protection of the God of heaven. He shall say to the Lord: You are my sustainer, and my refuge, my God. For many enemies pursue me; therefore you are my refuge, my God. I shall hope in the Lord, for he himself will deliver me from the snare of the hunters. He did not say, \"I hope,\" but, \"I shall hope.\" For as long as we sin, we do not hope. If we cease to sin, we hope. For he himself will deliver me from the snare of the hunters. There are many hunters in this world who try to hunt our soul. Indeed, that giant Nimrod was a great hunter in the sight of God (Gen. 10), and Esau was a hunter (Gen. 27), because he was a sinner; and we find altogether no holy man a hunter in the Holy Scriptures. We find holy fishermen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":682,"ref":"p682","source":"Quoniam ipse liberabit me de laqueo venantium. Anima nostra sicut passer crepta est de laqueo venantium. Laqueus contritus est, et nos liberali sumus (Ps. cxxiii). Quis est iste laqueus qui contritus est? Dominus, inquit, conterat Salanam sub pedibus nostris velociter; et Apostolus dicit: Ut liberemini a laqueo diaboli (Rom. xvi). Vides ergo quoniam iste venator est, qui animas nostras venari cupit ad perditionem? Multos habet diabolus laqueos, et diversos habet laqueos. Avaritia diaboli laqueus est: ira, detractio, etc. Et a verbo aspero. Quamdiu in sanctitate sumus, anima nostra tranquilla est. Quando vero de peccatis cogitare coeperit anima nostra, turbatur, et quasi quibusdam fluctibus concutitur.\n\nScapulis suis obumbrabit tibi. Sed haec secundum illud Deuteronomii: Dominus quasi pullos suos, alis suis protegit nos quasi aquila (Deut. xxxii), Dicitur enim ibi, quasi aquila protegere pullos suos. Licet ergo possimus dicere hoc, quod Deus quasi pater nos protegit, et quasi gallina protegit pullos suos, ne rapiantur ab accipitre (Matth. xxiii). Tamen et aliud possumus dicere: Scapulis suis obumbrabit tibi. Exaltabitur in cruce, extendet manus, et proteget nos. Et sub pennis ejus sperabis. Aspiciens, inquit, manus ejus crucifixas, et si te serpens momorderit, sanabelis (Num. xxi).","english":"Because he himself will deliver me from the snare of the hunters. Our soul like a sparrow has been snatched from the snare of the hunters. The snare has been broken, and we have been set free (Ps. 123). What is this snare that has been broken? The Lord, it says, will crush Satan under our feet quickly; and the Apostle says: That you may be delivered from the snare of the devil (Rom. 16). You see, then, that he is a hunter who desires to hunt our souls to destruction. The devil has many snares, and he has various snares. Avarice is the devil's snare: anger, detraction, etc. And from a harsh word. As long as we are in holiness, our soul is tranquil. But when our soul begins to think about sins, it is disturbed, and as if shaken by certain waves.\n\nWith his shoulders he will overshadow you. But these things are according to that passage of Deuteronomy: The Lord protects us like his chicks with his wings like an eagle (Deut. 32). For it is said there that he protects his chicks like an eagle. Although, then, we can say this, that God protects us like a father, and like a hen protects her chicks, lest they be seized by the hawk (Matt. 23). Nevertheless we can also say something else: With his shoulders he will overshadow you. He will be lifted up on the cross, he will stretch out his hands, and he will protect us. And under his wings you will hope. Looking, it says, at his crucified hands, even if a serpent has bitten you, you will be healed (Num. 21).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":683,"ref":"p683","source":"Licet ambules in deserto istius saeculi: si te percusserit scorpio, si regulus, si aspis, si caetera venenata animalia, securus esto de sanitate: Serpens in eremo suspensus est.\n\nScuto circumdabit te veritas ejus. Scutum nostrum rotundum est, hoc est, ex omni parte nos sepit. Non solum scutum est, sed et murus. Domine, ut scuto bonae voluntatis tuae coronasti nos. Aliquos de scuto coronat. Videte quid dicat: Domine, ut scuto bonae voluntatis tuae coronasti nos (Psal. v). Quid dicit? Proteges nos; et facies viucere, et post victoriam coronabis. Scuto circumdabit te veritas ejus. Quoniam dixerat, a verbo aspero, et verbum asperum, possumus intelligere haereticorum et philosophorum, et Judaeorum, et hoc quasi verbum asperum, non est verum, sed mendax est. Propterea enim turbidum est, quia mendax est. Propterea turbidum est, quia conturbat animas nostras, per mendacium suum. Dominus ergo qui veritas est, et dicit: Ego sum veritas (Joan. xiv), scuto circumdat nos veritas ejus, ne ardentibus saginis diaboli percutiamur. Propterea Christus qui est veritas, supponit scutum suum, ut scuto veritatis superet mendacium. Non timebis a timore nocturne. Diabolus enim semper in tenebris est; ut percutiat, inquit, in occultis innocentem (Ps. ix et lxiii). Vides ergo quod qui simplex est, innocens est, et semper in occultis percutitur. Non timebis a timore nocturne.","english":"Though you walk in the desert of this world, if the scorpion strikes you, if the basilisk, if the asp, if the other venomous creatures, be secure concerning your health: the serpent was lifted up in the wilderness.\n\nHis truth will surround you with a shield. Our shield is round, that is, it encloses us on every side. It is not only a shield, but also a wall. Lord, as with the shield of your good will you have crowned us. Some he crowns with a shield. See what he says: Lord, as with the shield of your good will you have crowned us (Ps. 5). What does he say? You will protect us; and you will make us conquer, and after the victory you will crown us. His truth will surround you with a shield. Since he had said, from a harsh word, and a harsh word, we can understand this of the heretics and the philosophers and the Jews, and this, as it were, harsh word is not true, but is a lie. For it is turbulent for this reason, because it is a lie. It is turbulent for this reason, because it disturbs our souls through its lie. The Lord therefore, who is truth, and says: I am the truth (John 14), surrounds us with the shield of his truth, lest we be struck by the burning arrows of the devil. Therefore Christ, who is truth, puts his shield beneath us, so that by the shield of truth he may overcome the lie. You will not fear the terror of the night. For the devil is always in darkness; that he may strike, he says, the innocent in secret (Ps. 9 and 63). You see therefore that he who is simple is innocent, and is always struck in secret. You will not fear the terror of the night.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":684,"ref":"p684","source":"Quod dicit, hoc est: licet in errore fueris, quae nox est, tamen non timebis, quia habes scutum veritatis.\n\nA sagitta volante in die. Sagitta volans diaboli, videtur mihi sermo esse haereticorum, et philosophorum. Et isti enim lucem scientiae promittunt, et dicunt se habere diem; et non possunt decipere, nisi lucem promiserint. Verum lux ista quam promittunt, de ardentibus sagittis est. Et propterea dicitur: A sagitta volante in die, a negotio perambulante in tenebris. Sagitta quidem volat quasi in die, sed negotium est perambulans in tenebris. Ab incursu et daemonio meridian. Melius est dicere Graece nutem dicitur eventus, hoc est, quando non speramus, et aliquid novi evenerit. Aut dicitur, quando simul multi cadunt. Videte ergo quid dicat: Licet plures indocti fuerunt, tamen tu quisanctuses, non inducaris. Do exemplum, ut simpliciores possint intelligere quid dicitur: Si ieris in civitatem monachus solus, et coeperis deambulare, et audieris clamorem in circo, et aliquis tibi dixerit, veni et specta: circus est; et coeperis ei tu dicere, non licet: non possum ire. Si ille tibi ostenderit infinita hominum millia, et dixerit yibi: ducenta hominum millia ibi sunt: ergo illi omnes perituri sunt; et tu solus salvus eris? Tu debes intelligere, quia symptoma diaboli est, hoc est, scire debes quia plures cadunt. Et daemonio meridian.","english":"What he says is this: even if you have been in error, which is night, nevertheless you will not fear, because you have the shield of truth.\n\nFrom the arrow flying in the day. The flying arrow of the devil seems to me to be the speech of heretics and philosophers. For they too promise the light of knowledge, and claim to have the day; and they cannot deceive unless they promise light. But that light which they promise is from burning arrows. And therefore it is said: From the arrow flying in the day, from the business walking about in the darkness. The arrow indeed flies as if in the day, but the business is what walks about in the darkness. From the incursion and the noonday demon. It is better to say in Greek that \"eventus\" is called a sudden occurrence, that is, when we do not expect it, and something new has happened. Or it is said when many fall at once. See therefore what he says: although many unlearned have been, nevertheless you who are holy, do not be led in. I give an example, so that the simpler sort may understand what is said: If you, a monk, have gone alone into the city, and begun to walk about, and heard a shout in the circus, and someone has said to you, come and watch: it is the circus; and you have begun to say to him, it is not permitted; I cannot go. If he has shown you countless thousands of men, and said to you: two hundred thousand men are there: therefore are all those going to perish; and will you alone be saved? You ought to understand that it is a symptom of the devil, that is, you ought to know that many fall. And from the noonday demon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":685,"ref":"p685","source":"Dicunt quidem multi: quia sunt daemones et meridiani, et hoc vulgo dicitur. Caeterum ego dico simpliciter: quoniam daemonium eo tempore potestatem habet in nos, quando peccamus. Sive mane peccaverimus, daemon ingreditur in nobis, sive vespere sive nocte: quacumque peccaverimus hora, daemou ingreditur in nobis. Videtis ergo quod frivolum est quod vulgo dicitur. Quid ergo dicit, a daemonio meridiano? Quoniam Abraham angelos susceperat in meridie, et Josepb fratres suos ad prandium invitaverat in meridie (Gen. xviii et xliii). Sancti enim erant, et Abraham et Joseph, et propterea convivium eorum in clara luce erat, et sole perfecto. Propterea pascunt in meridie. Et ego, si plenam habuero scientiam Scripturarum, licet hora tertia sit, tamen pasco vos in meridie. Denique et sponsa in Cantico canticorum dicit: Ubi parcis, inquit, ubi cubas? In meridie (Cant. i)? Videtis quoniam sponsus non pascit, non recumbit in bora tertia, sed in meridie. Ubi pascis, ubi cubas, ubi te invenio, ubi deliciis frueris, ubi te possum invenire, o sponse meus? Vis me invenire? In meridie, in scientia perfecta: in bonis operibus: in claro lumine. Quoniam ergo habemus nos meridiem: propterea etiam diabolus transformatur in angelum lucis (II Cor. xi), et ipse simulat habere se lucem, habere se meridiem.","english":"Many indeed say that there are demons and noonday demons, and this is commonly said. But I say simply that a demon has power over us at the time when we sin. Whether we have sinned in the morning, a demon enters into us; whether in the evening or at night, at whatever hour we have sinned, a demon enters into us. You see, therefore, that what is commonly said is frivolous. What then does he mean by \"the noonday demon\"? Because Abraham received angels at midday, and Joseph invited his brothers to a meal at midday (Gen. 18 and 43). For they were holy, both Abraham and Joseph, and therefore their banquet was in clear light and at full sun. Therefore they feed at midday. And I, if I have the full knowledge of the Scriptures, even if it is the third hour, nevertheless I feed you at midday. Finally, the bride also says in the Song of Songs: \"Where you feed, where you lie down? At midday\" (Cant. 1). You see that the bridegroom does not feed, does not recline at the third hour, but at midday. Where you feed, where you lie down, where I find you, where you enjoy delights, where I can find you, O my bridegroom? Do you wish me to find you? At midday, in perfect knowledge, in good works, in clear light. Since, therefore, we have our midday, for this reason the devil also transforms himself into an angel of light (II Cor. 11), and he himself pretends to have light, to have midday.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":686,"ref":"p686","source":"Quando haeretici quasi mysteria aliqua promittunt, quando regna coelorum, quando coutinentiam, quando jejunia, quando sanctitatem, quand renuntiationem saeculi, promittunt meridiem. Sad quoniam non est Christi lumen: non est meridies, sed daemonium meridianum.\n\nCadent a latere tuo mille, et decem millia a dextris Tuis. Singula verba Scripturarum, singula sacramenta sunt. Ista verba, quae rustica putantur a saeculi hominibus, plena sunt sacramentis. Habemus enim thesaurum istum in vasis fictilibus (II Cor. iv). Thesaurum, sensum divinum, habemus in verbis vilissimis. Cadent a latere tuo mille, et decem millia a dextris tuis. Ex latere cujus? Ab ejus cui dictum fuerat: Scuto circumdabit te veritas ejus: non timebis a timore nocturne. Quis est iste? De quo supra dictum est: Qui habitat in adjutorio Allissimi, in protectione Dei coeli commorabitur. Ab eo ergo qui habitat in adjutorio Domini, cadent a latere ejus mille, et decem millia a dextris ejus. Dextera sancti dicitur: sinistra non dicitur, sed latus. Videte enim quid dicitur: Et decem millia a dextris tuis. Et quomodo dixeras: Cadent a latere tuo mille? Quando enim dextera dicitur, et sinistra non nominatur: pro sinistra, latus nominatur. Non enim poterat justum esse, ut justus haberet sinistram. Qui te, inquit, percusserit in dexteram maxillam, praebe ei et alteram.","english":"When heretics promise, as it were, certain mysteries—when they promise the kingdoms of heaven, when continence, when fastings, when holiness, when renunciation of the world—they promise the noonday. But because the light is not Christ's, it is not noonday, but a noonday demon.\n\nA thousand shall fall at your side, and ten thousand at your right hand. Each word of the Scriptures is a mystery. These words, which are thought rustic by the men of the world, are full of mysteries. For we have this treasure in earthen vessels (II Cor. 4). The treasure—the divine meaning—we have in the vilest words. A thousand shall fall at your side, and ten thousand at your right hand. At the side of whom? Of him to whom it had been said: His truth shall surround you with a shield: you shall not be afraid of the terror by night. Who is this? Of whom it was said above: He who dwells in the help of the Most High, in the protection of the God of heaven he shall abide. Therefore by him who dwells in the help of the Lord, a thousand shall fall at his side, and ten thousand at his right hand. The right hand of the saint is spoken of; the left is not spoken of, but the side. For see what is said: And ten thousand at your right hand. And how had you said: A thousand shall fall at your side? For when the right hand is spoken of, and the left is not named, in place of the left, the side is named. For it could not be just that a just man should have a left. Whoever, he says, strikes you on the right cheek, offer him the other also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":687,"ref":"p687","source":"Non dixit, et sinistram: non enim est sinistra quae praebetur, sed dextera altera. Ergo simpliciter dico: quoniam justus duas dexteras habet. Denique et ille Ajoth, qui scribitur in Judicum libro, propterea duas dexteras habere dicitur: quia justus erat, et interfecit illum pinguissimum regem. Cadent a latere tuo mille: et decem millia a dextris tuis. Plures sunt, qui insidiantur dexterae nostrae; et non sunt plures, qui insidiantur sinistrae. Propterea a latere mille cadent, et a dextris decem millia. Ubi enim major pugna, major victoria. Pauci insidiantur lateri: plures insidiantur dexterae.\n\nQuoniam angelis suis mandavit de te, ut custodiant le in omnibus viis tuis, etc. Isium locum diabolus super Domino interpretatus est, eo enim tempore quo tentavit Dominum: Si, inquit, Filius Dei es, mitis te deorsum (Matt. iv). Scriptum est enim de te, Quoniam angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. In manibus portabunt te, ne forte offendas ad lapidem pedem tuum. Diabolus nihil amplius dixit, nisi hoc: Quoniam angelis suis mandavit de te, ut in manibus portent te, ne forte ad lapidem offendas pedem tuum. Mediam partem dimisit. Hic enim dicitur: Quomam angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. Hoc non dixit, ut custodiant te: sciebat enim contra se esse.","english":"He did not say \"and the left hand,\" for it is not the left that is offered, but the other right. Therefore I say plainly: the righteous man has two right hands. Indeed, even that Ajoth who is written of in the book of Judges is said to have two right hands for this reason: because he was righteous, and he killed that exceedingly fat king. A thousand shall fall at your side, and ten thousand at your right hand. There are more who lie in wait for our right hand, and there are not more who lie in wait for the left. Therefore a thousand shall fall at the side, and ten thousand at the right. For where the battle is greater, the victory is greater. Few lie in wait for the side; more lie in wait for the right hand.\n\nFor he has given his angels charge over you, that they may keep you in all your ways, etc. The devil interpreted this passage as applying to the Lord, for at the time when he tempted the Lord he said: If you are the Son of God, cast yourself down (Matt. 4). For it is written of you, He has given his angels charge over you, that they may keep you in all your ways. In their hands they will bear you up, lest perhaps you strike your foot against a stone. The devil said nothing more than this: For he has given his angels charge over you, that they may bear you up in their hands, lest perhaps you strike your foot against a stone. He omitted the middle part. For here it is said: For he has given his angels charge over you, that they may keep you in all your ways. He did not say this, \"that they may keep you,\" for he knew it was against himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":688,"ref":"p688","source":"Poterat enim Dominus ei respondere: Si custodit me Dominus in omnibus viis: ergo et a te custodior. Tacuit ergo quod sciebat contra se esse, et posuit quod pro se erat. Vere diabolus quasi diabolus, interpretatur de Salvatore, quod non est de Salvatore. Si enim de Salvatore est totus psalmus, sicut interpretaris, o diabole, et de ipso est quod dicitur:\n\nProtegam eum, quoniam cognovit nomen meum. Hoc est, ego Pater protegam Filium meum. Si sic interpretatur, diabole, quomodo tu intelligis: videamus si stet sensus: Protegam eum, quia cognovit nomen meum: hoc est, ego Pater Filium meum protegam.\n\nClamavit ad me, et exaudiam eum. Hoc est in die crucis. Cum ipso sum in tribulatione, eripiam eum et glorificabo eum. Hoc est, eum faciam resurgere.\n\nLongitudine dierum replebo eum. Hoc est, in aeternum vivet. Et hoc intelligamus de Filio Dei. Longitudine dierum replebo eum. Hoc quod sequitur, quomodo stat in Salvatore? Et ostendam illi salutare meum. Salutare Dei, Filius Dei est. Si ergo de Filio dicitur, quomodo potest stare: quia salutare Dei, Filius Dei est? Vides ergo quoniam male interpretatus es, o diabole. Sed fac ut sic interpretetur, ut tu dicis. Dixisti: Quoniam angelis suis mandavit de te, ut in manibus portent te, ne forte offendas ad lapidem pedem tuum. Dic quod sequitur. Quid taces?","english":"For the Lord could have answered him: If the Lord guards me in all my ways, then I too am guarded by you. So he was silent about what he knew was against himself, and set down what was in his favor. Truly the devil, as a devil, interprets concerning the Savior what is not concerning the Savior. For if the whole psalm is concerning the Savior, as you interpret it, O devil, and it is concerning him that this is said:\n\nI will protect him, because he has known my name. That is, I the Father will protect my Son. If it is interpreted thus, O devil, as you understand it: let us see whether the sense holds: I will protect him, because he has known my name: that is, I the Father will protect my Son.\n\nHe cried out to me, and I will hear him. That is on the day of the cross. I am with him in tribulation, I will deliver him and glorify him. That is, I will make him rise again.\n\nWith length of days I will fill him. That is, he will live forever. And let us understand this of the Son of God. With length of days I will fill him. How does what follows hold in the Savior? And I will show him my salvation. The salvation of God is the Son of God. If, then, it is said of the Son, how can it hold: that the salvation of God is the Son of God? You see, therefore, that you have interpreted badly, O devil. But suppose it is interpreted as you say. You have said: For he has commanded his angels concerning you, that they may bear you in their hands, lest perhaps you strike your foot against a stone. Say what follows. Why are you silent?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":689,"ref":"p689","source":"Super aspidem, et basiliscum ambulabit, et conculcabit leonem et draconem Christus Dominus noster, qui vivit et regnat in saecula saeculorum. Amen.\n\nPSALMUS XCI.\n\nPsalmus cantici in die sabbati. Iste psalmus hoc titulo praenotatur. Non potest diem sabbati agere, nisi qui sex dies transierit. Sex diebus laboramus, in septima die requiescimus. Ergo Domino cantare non possumus, nisi in die sabbati. Quamdiu opera istius mundi facimus, hoc est, sex diebus. Domino cantare non possumus. Denique dicitur in Levitico: Non facietis in die sabbati omne opus Pervile (Levit. xxiii). Quiecumque ergo in sabbato est, et in requie Domini, opus servile facere non debet hocest, quod ad mundum istum pertinent sed illud debet opus facere, quod ad sabbatum pertinet. Vultis scire quoniam in sabbato operantur sacerdotes in templo Domini? Non licet in sabbato cuicumque ligna caedere (Num. v). Denique unus qui inventus est in eremo, lapidatus est, et occisus. Denique non liret ignem succendere: non licet etiam aliquid operis facere. Videtis autem quoniam omnia haec quae in mundoalicui facere non licet in sabbato, sacerdotibus solis licet. Nam et ligna caedunt, et ignem supponunt, el alia faciunt ministeria, et hostias immolant. Hoc totum quare dixi? Ut ostenderem scriptum esse in lege, debere nos cessare etiam in die sabbati ab operibus mundi, et ea facere quae ad Deum pertinent.","english":"He will walk upon the asp and the basilisk, and he will trample the lion and the dragon: Christ our Lord, who lives and reigns for ever and ever. Amen.\n\nPSALM 91.\n\nA psalm of a song for the day of the sabbath. This psalm is prefaced with this title. No one can keep the day of the sabbath unless he has passed through the six days. For six days we labor, and on the seventh day we rest. Therefore we cannot sing to the Lord unless we are in the day of the sabbath—as long as we do the works of this world, that is, during the six days, we cannot sing to the Lord. Hence it is said in Leviticus: On the day of the sabbath you shall do no work at all (Lev. 23). Whoever, then, is in the sabbath and in the Lord's rest ought not to do servile work—that is, work that belongs to this world—but ought to do the work that belongs to the sabbath. Do you wish to know that on the sabbath the priests work in the temple of the Lord? It is not permitted on the sabbath for just anyone to cut wood (Num. 5). Indeed, the one man who was found doing so in the wilderness was stoned and killed. Indeed, it was not permitted to kindle a fire; it was not permitted even to do any work at all. But you see that all these things which no one in the world is permitted to do on the sabbath are permitted to the priests alone. For they both cut wood and kindle fire and perform other ministries and offer sacrifices. Why have I said all this? To show that it is written in the law that we ought to cease even on the day of the sabbath from the works of the world, and to do those things that pertain to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":690,"ref":"p690","source":"Psalmus igitur cantici est in die sabbati: quando non operamur mundo, et operamur Deo. Videamus quid nobis sit cantandum in sabbato, quando a mundi cessamus operibus.\n\nBonum est confiteri Domino, et psallere: omini tuo, Altissime. Non dixit: bonum est psallere, et postea Confiteri: sed vide ordinem: Bonum est confiteri, et bonum est psallere. Primum age poenitentiam, et lacrymis dele peccata, et postea canta Domino: Bonum est confiteri Domino; non hominibus, sed Deo; illi confitere peccata, qui sanare potest. Et psallere nomini tuo, Altissime.\n\nAd annuntiandum mane misericordiam tuam, et veritatem tuam per noctem. Diligenter intelligite quod dicitur: Ad annuntiandum mane misericordiam tuam, et veritatem tuam per noctem. Singuli versiculi ad singulos referuntur. Bonum est confiteri Domino: ad annuntiandum mane misericordiam tuam. Si confiteris Domino, annuntians mane misericordias Domini. Et psallere nomini tuo, Altissime. Istum versiculum refert ad hunc qui sequitur, et veritatem tuam per noctem. Quando enim confitemur Domino, speramus misericordiam. Quando vero psallimus, operamur virtutes. Ad annuntiandum mane misericordiam tuam. Ubi sunt qui secundum litteram Scripturas iutelligunt? Media die misericordiam Dei annuntiare non possumus? Et certe Christianorum el monachorum est, maxime in noctibus peccata sua confiteri.","english":"The psalm, then, of a song is for the day of the sabbath: when we do not labor for the world, and we labor for God. Let us see what we are to sing on the sabbath, when we cease from the works of the world.\n\nIt is good to confess to the Lord, and to sing to your name, O Most High. He did not say: it is good to sing, and afterward to confess; but see the order: it is good to confess, and it is good to sing. First do penance, and wipe away sins with tears, and afterward sing to the Lord: it is good to confess to the Lord; not to men, but to God; confess your sins to him who can heal. And to sing to your name, O Most High.\n\nTo announce in the morning your mercy, and your truth through the night. Understand diligently what is said: To announce in the morning your mercy, and your truth through the night. The individual verses are referred to individual [clauses]. It is good to confess to the Lord: to announce in the morning your mercy. If you confess to the Lord, you announce in the morning the mercies of the Lord. And to sing to your name, O Most High. He refers this verse to the one that follows, and your truth through the night. For when we confess to the Lord, we hope for mercy. But when we sing, we practice the virtues. To announce in the morning your mercy. Where are those who understand the Scriptures according to the letter? Can we not announce the mercy of God at midday? And certainly it is the mark of Christians and monks, especially in the nights, to confess their sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":691,"ref":"p691","source":"El quomodo nunc dicit: Ad annuntiandum mane misericordiam tuam? Quod dicit, hoc est: Non possumus confiteri Domino, et misericordiam ejus consequi, nisi coeperit in corde nostro clarum lumen lucere. Nisi praecesserint tenebrae, et inane factum fuerit, misericordiam Domini consequi non possumus. Tunc autem annuntias mane misericordiam Domini, cum sol justitiae ortus in corde tuo fuerit. Et peritatem tuam per noctem. Veritas Domini non annuntiatur, nisi ad noctem: in die non potest annuntiari. Non enim possunt imbecilles ferre quae magna sunt: neque possunt ea sustinere quae pretiosa sunt. Unde dicitur et in alio loco de Deo: Posui(??)tenebras latibulum suum (Psal. xvii), hoc est, Dominus posuit tenebras latibulum suum. Et veritas ergo Domini annuntiatur in nocte: quasi quibusdam verborum tenebris obvolvitur. In aenigmate dicitur, et in parabolis: ut videntes non vi deant, et audientes non intelligant (Marc. iv). Legimus in Osee, et dicitur ad prophetam: Tu vade, et accipe tibi uxorem, uxorem fonrcariam (Osee i): Judaei et gentiles rident. Quare rident? Quoniam veritas in nocte posita est, non in die. Vultis scire quoniam veritas Dei in nocte est, et quasi in tenebris, et in parabolis posita est? Moyses ascendit in montem Sina, el ingressus est, inquit, in turbinem, et caliginem, el in tenebras, et ibi locutus est cum Domino (Exod.","english":"And how does he now say: To announce your mercy in the morning? What he says is this: We cannot confess the Lord and attain his mercy unless a clear light has begun to shine in our heart. Unless darkness has come first and emptiness has been made, we cannot attain the Lord's mercy. But then you announce the Lord's mercy in the morning, when the sun of righteousness has risen in your heart. And your truth through the night. The Lord's truth is not announced except at night; in the day it cannot be announced. For the weak cannot bear great things, nor can they sustain precious things. Hence it is also said in another place concerning God: I have placed darkness as his hiding place, that is, the Lord has placed darkness as his hiding place. And so the Lord's truth is announced in the night: it is, as it were, wrapped in a kind of darkness of words. It is spoken in an enigma and in parables, so that seeing they may not see, and hearing they may not understand. We read in Hosea, and it is said to the prophet: Go, and take for yourself a wife, a wife of fornication: Jews and gentiles laugh. Why do they laugh? Because the truth has been placed in the night, not in the day. Do you wish to know that God's truth is in the night, and is placed as it were in darkness and in parables? Moses went up onto Mount Sinai, and he entered, it says, into the whirlwind, and the mist, and the darkness, and there he spoke with the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":692,"ref":"p692","source":"xxiv) Neque enim poterat Israel populus videre mysteria Dei: quia in caliginem Dei non intraverat.\n\nIndecachordo psalterio, cum cantico et cithara. Simpliciter dico, quotiescumque levamus manus sine cogitationibus et disceptationibus, in decachordo psallimus Domino. In decachordo psalterio, cum cantico in cithara. In cithara nostra, et corpus, et anima, et spiritus, omnibus chordis composita sunt.\n\nQuia delectasti me, Domine, in factura tua, ei in operibus manuum tuarum exsultabo. Christianus quodcumque viderit, semper aedificatur, rfonachum nihil destruet, nisi peccatum. Quodcumque aspexeris, aedificium tuum est. Vides coelum, videssolem, vides stellas, vides lunam, hoc aedificat te. Debes enim cogitare et dicere: Si sol, et luna, et coelum, et stellae Deo serviunt: quare ego non serviam? Vides terram, vides animalia, et omnia quae in terris sunt, et hoc confer cum animo tuo, et aedificat te, et dic animo tuo: Omnia in suo tempore currunt. Siquidem ver et aestas, autumnus et hyems, numquam mutantur haec tempora, sed secundum dispositionem Domini omnia serviunt. Coelum servit, et terra servit, et infelix ego homo non servio. Veniamus ad minuta Animalia: dimitto nunc de elephantis, dimitto de leonibus dimitto de diversis animalibus, venio ad minuta animalia. Respice apem, respice formicam: vide corpus, et inquire sapientiam (Prov. vi et xxx).","english":"For the people of Israel could not see the mysteries of God, because they had not entered into the darkness of God.\n\nWith the ten-stringed psaltery, with song and lyre. I say simply: whenever we lift up our hands without thoughts and disputings, we sing psalms to the Lord on the ten-stringed instrument. With the ten-stringed psaltery, with song on the lyre. On our lyre, both body and soul and spirit are composed with all their strings.\n\nBecause you have delighted me, Lord, in your work, and in the works of your hands I will exult. Whatever a Christian sees, he is always edified; nothing destroys a monk except sin. Whatever you have looked upon is your building. You see heaven, you see the sun, you see the stars, you see the moon—this edifies you. For you ought to think and say: If the sun and the moon and the heaven and the stars serve God, why do I not serve? You see the earth, you see the animals, and all things that are on the earth, and compare this with your soul, and it edifies you, and say to your soul: All things run in their own time. Indeed spring and summer, autumn and winter, these seasons never change, but according to the Lord's arrangement all things serve. Heaven serves, and earth serves, and I, wretched man, do not serve. Let us come to the tiny animals: I now set aside the elephants, I set aside the lions, I set aside the various beasts, I come to the tiny animals. Look at the bee, look at the ant: see the body, and inquire into the wisdom (Prov. 6 and 30).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":693,"ref":"p693","source":"Major sapientia, quam corporis magnitudo. Apes et formicae cogitant esse venturam; et monachus et Christianus non cogitant judicium esse venturum, Illae cogitant quoniam fame periclitari possum, si non laboraverint in aestate unde vivam in hyeme: nos non cogitamus, quia sine opere torquebimur in gehenna. Hoc totum quare dixi? Quoniam nunc scriptum est: Quia delectasti me, Domine, in factura tua. Quodcumque aspexero, delectat me. Inlelligo enim factorem, et benedico Deum. Et in operibus manuum tuarum exsultabo. Video arborem, et considero quomodo cortex arboris est quasi tunica, qua vestitur. et quasi germen viret. Et deinde video quomodo flos fit: quomodo flos cadat, ipse et flos vertatur in pomum. Video paulatim per singulos dies, in singula tempora mihi naturam operari, et in meos cibos crescere. Video quomodo Deus in omnibus mibi laborat, ut mihi nihil desit. Propterea exsulto in te, Domine.","english":"Greater is wisdom than bodily size. The bees and the ants think that what is to come will come; and the monk and the Christian do not think that judgment is to come. They think, because I may be endangered by hunger if they have not labored in summer for that by which I may live in winter; we do not think, because without work we shall be tormented in hell. Why have I said all this? Because it is now written: For you have delighted me, Lord, in your making. Whatever I have looked upon delights me. For I understand the maker, and I bless God. And in the works of your hands I will exult. I see a tree, and I consider how the bark of the tree is like a tunic with which it is clothed, and like a bud it grows green. And then I see how the flower is made: how the flower falls, and the flower itself is turned into fruit. I see little by little, through individual days, through individual seasons, nature working for me, and growing into my food. I see how God labors for me in all things, so that nothing may be lacking to me. Therefore I exult in you, Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":694,"ref":"p694","source":"Quam magnificato sunt opera tua, Domine!? In hoc loco Marcion et Manichaeos erumpunt. Quid enim dicunt? Si omnia Deus fecit, et inutilitatem hominum fecit: quid neccsse fuit cimicem facere et pulicem? Ego tibi breviter respondeo: ut ostenderetur, o homo, fragilitas tua. Qui enim cogitationem tuam in coelum ponis, respice, morderis a cimice, et contremiscis. Quid erigeris in coelum, et cogitatio tua transcendit in coelum? Ecce a pulice vulneraris. Quam maqnificata sunt opera tua, Domine! Parva quidem corpora, sed magna ralio. Singula habent utilitates suas. Ego sic miror Dominum in elephantis, quomodo et in formica: sic illum praedico in camelo, quomodo et in culice. Vide culicem quomodo quasi punctum cu- Jusdam corpusculi est, et tamen vide in ipso puncto corpusculi, omnia esse membra divisa. Habet sex pedes, habet duos oculos, habet os, habet et ventrem, habet et tubam vocis, habet et alas. Si consideraveris membra, corpus non invenis, et tamen magnificatur Deus, quia sine corpore membra sunt omnia. Nimis profunda factae sunt cogitationes tuae. Quodcumque cogitavero, invenire non possum. Abyssus judicia tua. O profundum divitiarum sapientiae et scientiae Dei. Dicam et ego cum Ecclesiaste: Dixi, sapiens elficiar, et ipsa longius facta est a me: longius mulio quam erat. Et profunda quis invenire potest (Eccles. vii)?","english":"How magnificent are your works, O Lord! At this passage Marcion and the Manichaeans burst forth. For what do they say? If God made all things, and made the uselessness of men, what need was there to make the bug and the flea? I answer you briefly: so that your frailty, O man, might be shown. For you who set your thought in heaven, look: you are bitten by a bug and you tremble. Why are you lifted up to heaven, and your thought passes beyond into heaven? Behold, you are wounded by a flea. How magnificent are your works, O Lord! Small indeed in body, but great in reason. Each one has its own uses. I marvel at the Lord in elephants in the same way as in the ant; I proclaim him in the camel in the same way as in the gnat. See the gnat, how it is, as it were, the point of some tiny body, and yet see in that very point of a tiny body that all the members are separately formed. It has six feet, it has two eyes, it has a mouth, it has a belly, it has also the trumpet of its voice, it has also wings. If you consider the members, you do not find the body, and yet God is magnified, because all the members exist without a body. Your thoughts have been made exceedingly deep. Whatever I have thought, I cannot find it out. Your judgments are a deep abyss. O the depth of the riches of the wisdom and knowledge of God. I too will say with Ecclesiastes: I said, I will become wise, and it was made farther from me: much farther than it was. And who can find out deep things (Eccles. vii)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":695,"ref":"p695","source":"Ecclesiastes quod dicit, hoc est: Antequam cogitationem meam in opere ponerem, non videbam magnificentiam Dei. Dixi, sapiens efficiar, hoc est, dixi, debeo quarere rationes singularum causarum, et ipsa longe facta est a me, longius multo quam erat, hoc est, sapientiam quam ante non inquirens, ignorabam: postea quaereve coepi, quam invenire non poteram.\n\nVir insipiens non cognoscit, et stultus non intelligit Haec. Quicumque non est Christianus, et in operibus non intelligit Creatorem, iste insipiens est.\n\nCum exorti fuerint peccatores sicut fenum. Vidisti imperatores: vidisti praefectos: vidisti exercitus: vidisti victorias et triumphos. Heri fuit, et hodie non est. Et apparuerint omnes qui operantur iniquitatem, ut intereant in saeculum saeculi. Heri apparuit quasi flos: hodie flos ipse non comparet. Heri virebat herba: hodie siccata est. Ubi est illa pulchritudo? Nihil bonum est, nisi quod aeternum est. Nihil bonum est, nisi quod perpetuum est. Quodcumque finem habet, nec inter bona numerandum est. Quid enim mihi prodest, si heri praefectus fui, et hodie fame morior? Quid enim mihi prodest, si anteriori die rex fui, et hodie in carcere morior? Omne quod praeteritum esi, et finem habet, nihil est. Unusquisque nostrum de saeculo venit ad hanc vitam. Alius matrem reliquit, alius filios, alius uxorem, alius parentes.","english":"What Ecclesiastes says is this: Before I put my thought into action, I did not see the magnificence of God. I said, I will become wise—that is, I said, I ought to seek the reasons for each individual cause—and it was made far from me, much farther off than it was, that is, the wisdom which I did not seek before, I did not know; afterward I began to seek it, and I could not find it.\n\nThe foolish man does not know, and the stupid man does not understand these things. Whoever is not a Christian, and does not understand the Creator in his works, that man is foolish.\n\nWhen sinners have sprung up like grass. You have seen emperors; you have seen prefects; you have seen armies; you have seen victories and triumphs. Yesterday he was, and today he is not. And all who work iniquity have appeared, that they may perish for ever and ever. Yesterday he appeared like a flower; today the flower itself does not appear. Yesterday the grass was green; today it is dried up. Where is that beauty? Nothing is good except what is eternal. Nothing is good except what is everlasting. Whatever has an end is not even to be counted among good things. For what does it profit me if yesterday I was a prefect and today I die of hunger? For what does it profit me if the day before I was a king and today I die in prison? Everything that is past, and has an end, is nothing. Each one of us has come from the world into this life. One has left his mother, another his children, another his wife, another his parents.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":696,"ref":"p696","source":"Recordemur infantiae nostrae: recordemur adolescentiae: recordemur quod aliquando habuerimus divitias, et unusquisque pro viribus suis habuit quod potuit. Ecce transivimus ad hanc vitam. Ubi sunt illa omnia? Cogitata magis dolorem faciunt, quam voluptatem. Nihil est itaque bonum, nisi quod perpetuum est.\n\nTu autem Altissimus in aeternunt, Domine, quoniam ecce inimici tui, Domine: quoniam ecce inimici tui peribunt, et dispergentur omnes qui operantur iniquitatem. Si peribunt, quomodo dispergentur? Qui enim semel perierit, dispergi non potest. Debuit dicere: Ecce dispergentur et peribunt. Quod ergo dicit, hoc est: inimici tui, Domine, peribunt, cum omnia tibi subjecta fuerint: omnis qui inimicus tuus fuerit, postea efficietur amicus, hoc est, non peribit homo: sed peribit inimicus. Qui inimicus fuit, amicus erit, et sic peribit inimicus. Quoniam ecce inimici tui peribunt, et dispergentur omnes qui operantur iniquitatem. Quomodo si sancti simul sunt, gratiosum est: sic si peccatores simul fuerint, quasi pessima congregatio est (Gen. xviii). Quanio enim plures simul fuerint, tanto pejores sunt. Denique eo tempore quo turris aedificabatur contra Deum, dispergebantur in utilitatem suam. Consensus eorum malus fuit: dispersio vero profuit etiam illis ipsis qui dispersi sunt.","english":"Let us remember our infancy, let us remember our youth, let us remember that we once had riches, and each one had what he could according to his strength. Behold, we have passed into this life. Where are all those things? The thoughts bring more pain than pleasure. Therefore nothing is good except what is everlasting.\n\nBut you, O Most High, endure forever, O Lord, for behold, your enemies, O Lord, for behold, your enemies shall perish, and all who work iniquity shall be scattered. If they perish, how shall they be scattered? For one who has once perished cannot be scattered. He ought to have said: Behold, they shall be scattered and shall perish. What he says, then, is this: your enemies, O Lord, shall perish, when all things have been made subject to you; everyone who has been your enemy will afterward become your friend—that is, the man will not perish, but the enemy will perish. He who was an enemy will be a friend, and thus the enemy will perish. For behold, your enemies shall perish, and all who work iniquity shall be scattered. Just as when the saints are together it is pleasing, so when sinners are together it is, as it were, a most wicked gathering (Gen. 18). For the more there are together, the worse they are. Finally, at the time when the tower was being built against God, they were scattered for their own benefit. Their agreement was evil, but the scattering profited even those very ones who were scattered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":697,"ref":"p697","source":"Exaltabitur sicut unicornis cornu meum. Semper cornu in regno ponitur. In te inimicos nostros ventilabimus cornu (Psal. xliii). Denique nullum animal in templo immolatur Domino nisi quod cornu habet. Tria immolabantur Domino in templo, immolabatur taurus, immolabatur aries, immolabatur hircus. Tria immolabantur, et universa cornuta sunt. Nisi enim aliquis habuerit cornu in quo inimicos ventilet, non est dignus immolari Deo. Propterea et Dominus cornu dicitur, his qui credunt in eum: Et in cornibus crucis suae ventilavit inimicos. Ibi confudit diabolum, el omnem ejus exercitum: Christus quidem crucifixus erat in corpore: sed vere crucifigebat ibi daemones. Non fuit crux: sed triumphus fuit, sed vexillum fuit. Propterea conscendit crucem, ut nos de terra in altum tolleret. Et puto crucem Salvatoris istam esse scatam quam vidit Jacob. In ista scala descendebant angeli, et conscendebant (Gen. lxxxii). In ista scala, hoc est, cruce, descendunt Judaei, et conscendunt gentiles. Et exaltabitur sicut unicornis cornu meum. Alii habeant plura cornua: ego unum solum cornu habeo. Mihi autem absit gloriari nisi in cruce Domini: per quem mihi mundus crucifixus est, et ego mundo (Gal. vi).","english":"My horn shall be exalted like the horn of a unicorn. A horn is always placed in a kingdom. In you we shall scatter our enemies with a horn (Ps 43). Finally, no animal is sacrificed to the Lord in the temple unless it has a horn. Three were sacrificed to the Lord in the temple: a bull was sacrificed, a ram was sacrificed, a goat was sacrificed. Three were sacrificed, and all are horned. For unless someone has a horn with which to scatter enemies, he is not worthy to be sacrificed to God. Therefore the Lord is also called a horn to those who believe in him: and in the horns of his cross he scattered the enemies. There he confounded the devil and all his army: Christ was indeed crucified in the body, but truly he was crucifying the demons there. It was not a cross but a triumph, but a standard. Therefore he ascended the cross, that he might lift us from the earth on high. And I think that this cross of the Savior is that ladder which Jacob saw. On that ladder angels were descending and ascending (Gen 32). On that ladder, that is, the cross, Jews descend and gentiles ascend. And my horn shall be exalted like the horn of a unicorn. Let others have many horns: I have only one horn. But far be it from me to glory except in the cross of the Lord, through whom the world has been crucified to me, and I to the world (Gal 6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":698,"ref":"p698","source":"Et senectus mea in misericordia uberi. Senectus nostra oleo Dei indiget. Quomodo enim corpora nostra quando laboramus (loquor simplicius propter simpliciores fratres, qui non possunt intelligere sublimius) quomodo corpora nostra, quando laborant, non reficiuntur, nisi unctione olei: quomodo lumen quod in lucerna est, nisi oleum miseris, exstinguitur: sic et lumen senectutis meae, oleo et misericordia Dei indiget ut crescat. Denique et apostoli ascendunt in montem Oliveti, ut quoniam lassi erant, et indigebant lucernae ipsorum oleo Domini, de oleo Domini illuminentur. Unde dicit et justus: Ego autem sicut oliva fructifera in domo Domini (Psal. li). Et in alio loco dicitur: Filii tui sicut novellae olivarum in circuitu meusae tuae (Psal. ccxviii). Nullus alius mons erat, de quo ascendit Dominus regna coelorum, nisi mons Oliveti? Numquid non erat mons sublimior in Galilae, Thabor? Quid necesse fuit ut Dominus de monte Oliveti conscenderet in regnum coelorum? Sed vide quid te Scriptura doceat: Nisi tibi et lampadibus tuis oleum miseris, non poteris ascendere in regna coelorum. Debes esse in monte Oliveti, et non in valle Olivarum, sed in monte Oliveti. Dicat aliquis: Quae est ista vallis Olivarum? Habet diabolus olivas suas: habet philosophos: habet haereticos: habent et ipsi oleum.","english":"And my old age in abundant mercy. Our old age needs the oil of God. For just as our bodies, when we labor (I speak more simply for the sake of the simpler brothers, who cannot understand more sublime things)—just as our bodies, when they labor, are not refreshed except by the anointing of oil; just as the light that is in a lamp, unless you supply oil, is extinguished: so too the light of my old age needs the oil and mercy of God, that it may grow. Finally, the apostles also go up to the Mount of Olives, so that, since they were weary and needed the oil of the Lord for their lamps, they might be enlightened by the oil of the Lord. Hence the righteous man also says: But I am like a fruitful olive tree in the house of the Lord (Ps 51). And in another place it is said: Your children are like shoots of olive trees around your table (Ps 127). Was there any other mountain from which the Lord ascended to the kingdoms of heaven, except the Mount of Olives? Was there not a higher mountain in Galilee, Tabor? Why was it necessary for the Lord to ascend to the kingdom of heaven from the Mount of Olives? But see what Scripture teaches you: unless you supply oil for yourself and your lamps, you cannot ascend into the kingdoms of heaven. You must be on the Mount of Olives, and not in the valley of olives, but on the Mount of Olives. Let someone say: What is this valley of olives? The devil has his own olives: he has his philosophers; he has his heretics; they too have oil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":699,"ref":"p699","source":"Et ipsi lumen scientiae promittunt, sed illa oliveta in perditionem deducunt: Oleum autem peccatoris non impinguet caput meum (Psal. cxl). Nos ergo rogemus Dominum, ut senectus nostra, et omnis noster labor, et omnes tenebrae nostrae, oleo Domini illuminentur. Diligenter attendo in Scripturis, ubi primum legerim sonectutem. Adam nongentis triginta annis vixit, et tamen senex non dicitur: Mathusalem nongentis sexaginta novem annis vixit, et senex non dicitur. Venio usque ad diluvium, et post diluvium per annos ferme tria millia, et nullum invenio qui dictus est senex. Primus Abrabam senex dicitur: et certe multo minoris aetatis fuit quam Mathusalem. Sed propterea dicitur senex, quoniam senectus ipsius inuncta fuit oleo uberi. Denique scriptum est ibi: Et mortuus est Abrabam, nutritus in senectute bona: plenus, inquit, dierum (Gen. xxv). Propterea in senectute bona, quoniam plenus dierum. Omne enim tempus vitae ipsius, dies fuerunt, et non nox. Hoc ipsum quod dictum est de Abrabam, dictum est de Isaac et de Jacob. Qui enim simul servierunt Domino, recte simul senes Domini nuncupantur. Ut cedrus Libani multiplicabitur: lignum bene olens, lignum unde templi tecta contecta sunt. Ut cedrus Libani multiplicabitur: lignum imputribile.","english":"And they themselves promise the light of knowledge, but those olive groves they lead to perdition: But the oil of the sinner shall not fatten my head (Ps. 140). Let us therefore ask the Lord that our old age, and all our labor, and all our darkness may be illuminated by the oil of the Lord. I attend diligently in the Scriptures, where I first read of old age. Adam lived nine hundred and thirty years, and yet he is not called old: Methuselah lived nine hundred and sixty-nine years, and he is not called old. I come down to the flood, and after the flood for nearly three thousand years, and I find no one who is called old. Abraham is the first to be called old: and certainly he was of much lesser age than Methuselah. But for this reason he is called old, because his old age was anointed with abundant oil. Finally it is written there: And Abraham died, nourished in good old age: full, it says, of days (Gen. 25). Therefore in good old age, because full of days. For every time of his life was days, and not night. This very thing that was said of Abraham was said of Isaac and of Jacob. For those who served the Lord together are rightly together called old men of the Lord. As the cedar of Lebanon shall be multiplied: a wood of good fragrance, the wood with which the roofs of the temple were covered. As the cedar of Lebanon shall be multiplied: an imperishable wood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":700,"ref":"p700","source":"Plantati in domo Domini: in atriis Dei nostri flore- Bunt. Alibi plantamur, in regno coelorum florebimus. Ego vero plantavi: Appollo rigavit, sed Dominus incrementum dedit (I Cor. iii). Plantatus in domo Domini, hoc est, in Ecclesia: non muris, sed in dogmatibus. Regnum enim Dei, inquit, intra vos est (Luc. xvii). Quicumque plantatus fuerit in domo Domini, si hic radices miserit, ibi flores affert. Plantati in domo Domini: in atriis Dei nostri flore- Bunt. Ista sunt aeterna tabernacula. Quae sunt ista atria? Diversae in coelo mansiones. Simul videte quid dicat: Plantati in domo Domini: in atriis Dei nostri florebunt. Hic domus est: ibi atrium est. Debuit utique primum dicere secundum ordinem, atrium: et sic domum. Sed videte quid dicat. Hic licet videamur in domo esse: cura migraverimus ad regna coelorum, ad comparationem angelorum, et virtutum caeterarum, non sumus in domo, sed in atrio sumus: in initio sumus, non in perfectione. Non enim erimus angeli, sed quasi angeli (Matt. xxii). Non tibi quasi parum videatur homo, si sicut angelus fueris.","english":"Planted in the house of the Lord: in the courts of our God they shall flourish. Elsewhere we are planted; in the kingdom of heaven we shall flourish. I indeed planted, Apollos watered, but the Lord gave the increase (1 Cor. 3). Planted in the house of the Lord, that is, in the Church: not in walls, but in doctrines. For the kingdom of God, he says, is within you (Luke 17). Whoever has been planted in the house of the Lord, if he has cast roots here, bears flowers there. Planted in the house of the Lord: in the courts of our God they shall flourish. These are the eternal tabernacles. What are these courts? The various mansions in heaven. At the same time see what he says: Planted in the house of the Lord: in the courts of our God they shall flourish. Here is the house; there is the court. Surely he ought first to have spoken according to order, the court, and so the house. But see what he says. Here, although we seem to be in the house, when we have passed over to the kingdoms of heaven, in comparison with the angels and the other powers, we are not in the house but in the court; we are at the beginning, not in perfection. For we shall not be angels, but as angels (Matt. 22). Let it not seem to you as a small thing for a man, if you have been as an angel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":701,"ref":"p701","source":"Adhuc multiplicabuntur in senecta uberi. Felix ille qui crescit quotidie, qui senescit aetate, senescit et virtutibus. Haec interim de Psalterio diximus: locuti sumus et de Evangelio pauca, diximus quoque et de Apostolo. Oremus Dominum, ut omne quod diximus nos, et quae audistis, opere compleamus, et verba vertamus in opera: utqui hic plantati sumus in domo Domini, in atrio Christi floreamus: cui sit gloria in saecula saeculorum. Amen.\n\nPSALMUS XCII.\n\nLaus cantici ipsi David in die ante sabbatum, quando fundata est terra. Isle psalmus vocem continet prophetae, virtutem atque magnificentiam Domini decantantis.\n\nDominus regnavit, decorem induit. Cum resurgens a mortuis, sanctorum sibi chorum adjunxit: Induit Dominus fortitudinem. Quia diabolum oppressit. Et praecinxit se virtute. Quando multitudine angelica circumdatus, remeavit ad Patrem.","english":"Even in ripe old age they shall be multiplied. Happy is he who grows daily, who grows old in years and grows old in virtues. These things we have said for now concerning the Psalter; we have spoken also a few things from the Gospel, and we have spoken also from the Apostle. Let us pray to the Lord that all that we have said, and what you have heard, we may fulfill in deed, and turn words into works: so that we who have been planted here in the house of the Lord may flourish in the court of Christ: to whom be glory for ages of ages. Amen.\n\nPSALM XCII.\n\nA song of praise for David himself, on the day before the sabbath, when the earth was founded. This psalm contains the voice of the prophet, singing of the power and majesty of the Lord.\n\nThe Lord has reigned, he has put on beauty. When, rising from the dead, he joined to himself the choir of the saints: The Lord has put on strength. Because he crushed the devil. And he has girded himself with power. When, surrounded by the multitude of angels, he returned to the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":702,"ref":"p702","source":"Etenim firmavit orbem terrae, qui non commovebitur. Instabilis enim, et mobilis esset adhuc nisi sua fuisset resurrectione firmatus.\n\nParata sedes tua. In animabus sanctis.. Tu enim praelegisti cas ante constitutionem mundi, ut essent genus electum. Et tunc a saeculo tu es. Et ante resurrectionem mundi.\n\nElevaverunt flumina, Domine: elevaverunt flumina vocem suam. Apostoli: quorum fluenia praedicationum, ariditates gentium irrigaverunt. A vocibus aquarum multarum. Detrahentium populorum.\n\nMirabiles elationes maris. In saeculi hujus fluctibus. Mirabilis in altis Dominus. Gloriosus residens ad dexteram Patris.\n\nTestimonia tua, Domine, credibilia facta sunt nimis. Per apostolos tuos. Domum tuam decet sanctitudo, Domine, in longitudine dierum. Ecclesiam tuam quam exhibuisti tibi non habentem maculam aut rugam in qua nos digneris mundos ac splendidos custodire (Ephes. v); nec polluere baptismi gratiam, per quod in te renati sumus ad vitam: quia tibi est cum aeterno Patre et Spiritu sancto, honor et gloria in saecula saeculorum. Amen.","english":"For he has established the earth, which shall not be moved. For it would still be unstable and movable unless it had been established by his resurrection.\n\nYour throne is prepared. In holy souls. For you chose them before the foundation of the world, that they might be a chosen race. And then you are from eternity. And before the resurrection of the world.\n\nThe rivers have lifted up, O Lord: the rivers have lifted up their voice. The apostles: whose streams of preaching irrigated the dry places of the nations. At the voices of many waters. Of the peoples speaking against them.\n\nWonderful are the swellings of the sea. In the waves of this world. The Lord is wonderful in the heights. Glorious, seated at the right hand of the Father.\n\nYour testimonies, O Lord, have become exceedingly credible. Through your apostles. Holiness befits your house, O Lord, for length of days. Your Church, which you presented to yourself without spot or wrinkle, in which you deign to keep us clean and radiant (Eph. 5); and not to pollute the grace of baptism, through which we have been reborn in you unto life: for to you is with the eternal Father and the Holy Spirit honor and glory forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":703,"ref":"p703","source":"PSALMUS XCIII.\n\nPsalmus Dnvid quarta sabbati. Semper dc titulo disputamus, ut ex titulo intelligatur et psalmus. Psalmus David quarta sabbati. Quarta sabbati, in medio sabbati est: quasi in corde sabbati, hoc est, in medio hebdomadis. Dies enim quarta est, et quarta dies habet ex utroque latere aequales dies. Habet enim ex uno latere diem primum, secundum, tertium: et ex alio latere habet diem quintum, sextum, septimum. Videtis igitur quoniam dies quarta, hoc est, quarta sabbati, ex utroque latere duplici trinitate firmatur. Simulque considerandum: quia quartus numerus, virtute decimus est. Quomodo? si enim computes, et ordinem facias: unum, duo, ires, quatnor, decimus numerus efficitur. Vidistis igitur quoniam quartus numerus efficit decimum, et considerate ex hoc: quia qnatuor Evangelia in decalogo computantur, ut quodcumque dicebatur in decalogo hoc compleatur in quatuor Evangeliis, ut non dissentiat lex vetus ab evangelica dignitate. Hoc interim diximus de titulo, nunc veniamus ad psalmum.","english":"PSALM 93.\n\nA Psalm of David for the fourth day of the week. We are always disputing about the title, so that from the title the psalm too may be understood. A Psalm of David for the fourth day of the week. The fourth day of the week is in the middle of the week, as it were in the heart of the week, that is, in the middle of the week. For it is the fourth day, and the fourth day has equal days on each side. For on one side it has the first, second, and third day, and on the other side it has the fifth, sixth, and seventh day. You see, then, that the fourth day, that is, the fourth day of the week, is strengthened on each side by a double trinity. And at the same time we must consider that the number four is in virtue the tenth. How? For if you count and make a series: one, two, three, four, the number ten is produced. You have seen, then, that the number four produces the tenth; and consider from this that the four Gospels are reckoned within the Decalogue, so that whatever was said in the Decalogue is fulfilled in the four Gospels, so that the old law does not disagree with the dignity of the Gospel. We have said this for now concerning the title; now let us come to the psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":704,"ref":"p704","source":"Deus ultionum Dominus, Deus ultionum libere Egit. Qui tanto tempore latuit, et non apparebat in populo: postea libere egit. Quia antea ignorabatur, postea triumphavit in cruce. Deus ultionum Dominus. Si Deus ultionum Dominus est, mihi vindictam et ego retribuam, dicit Dominus, quid te cupis vindicare, homo? Habes nitorem Deum. Dicit hoc et Apostolus: Si esurierit inimicus tuus, ciba illum. Si sitit, da illi potum. Haec enim faciens, carbones ignis congregabis super caput ejus (Deut. xxxii; Rom. xii). Hoc non videtur pietatis esse, sed crudelitatis. Si enim bene illi facio, ut illi malefaciat Deus: non venit hoc de pietate, sed de crudelitate mentis. Quod enim dicit Apostolus: Si esurierit inimicus tuus, ciba illum: si sitit, da illi potum: hucusque videtur misericordia. Hoc vero quod infert: Haec enim faciens, carbones ignis congregabis super caput ejus. Videtis enim propterea panem dare, et aquam dare bibere, ut ille in saeculis torqueatur. Et hoc dicit Apostolus, et misericordiae praedicator crudelitatem docet? Non igitur sic accipiendum, sed alio sensu. Si te percutit inimicus, tu ei praebe et alteram maxillam (Matth. v). Si tibi ille malefacit, tu illi fac bone. Si enim hoc feceris, carbones ignis congregabis super caput ejus. Quod dicit, hoc est, mundabis cum a peccato. Vincitur enim crudelitas illius patientia tua.","english":"God of vengeance is the Lord, the God of vengeance has acted freely. He who for so long lay hidden and did not appear among the people afterward acted freely. Because before he was unknown, afterward he triumphed on the cross. God of vengeance is the Lord. If God is the Lord of vengeance, and \"vengeance is mine, I will repay, says the Lord,\" why do you desire to avenge yourself, O man? You have God as your champion. The Apostle also says this: \"If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing this, you will heap coals of fire upon his head.\" This does not seem to belong to piety but to cruelty. For if I do good to him so that God may do evil to him, this does not come from piety but from a cruel mind. For what the Apostle says—\"If your enemy is hungry, feed him; if he is thirsty, give him a drink\"—up to this point seems to be mercy. But what he adds—\"For in doing this, you will heap coals of fire upon his head\"—you see, then, that you give bread and give water to drink so that he may be tormented for ages. And does the Apostle say this, and does the preacher of mercy teach cruelty? Therefore it must not be taken this way, but in another sense. If your enemy strikes you, offer him the other cheek as well. If he does evil to you, do good to him. For if you do this, you will heap coals of fire upon his head. What he means is this: you will cleanse him from sin. For his cruelty is conquered by your patience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":705,"ref":"p705","source":"Si sagittam dirigas in lapidem, et lapis durus fuerit: non solum non infigitur, sed resilit. Sic inimicus tuus si percusserit, et tepercussus non fuerit, patientia tua superatus, ad meliora convertitur.\n\nUsquequo peccatores, Domine, usquequo peccatores gloriabuntur? Impatientia humana non vult Dei habere patientiam. Miseri nos, qui volumus nobis Deum esse patientem, et inimicis impatientem. Si quando peccamus, patientem cupimus Deum. Si quando ali tuis in nos deliquerit, in ipsum non volumus esse patientem Deum. Usquequo peccatores gloriabuntur? Non eis sufficit peccaro, sed etiam iu peccatis gloriantur. Prima infelicitas est peccare: secunda infelicitas, inimo novissima, non agere (??) oenitentiam. Isti ergo peccatores non solum non flectunt cervicem, sed libere post peccatum snnm gloriantur.\n\nEffabuntur et loquentur iniquitatem. Proprie haec de haeeticis loquitur. Loquentur omnes qui operantur iniquitatem. Videte signum: Qui loquitur, necesse est ut male faciat. Ex abundantia ertim cordis os loquitur (Luc. vi). Ubicumque conscientia vulnerata est, ibi in ore facile peccatur.","english":"If you shoot an arrow at a stone, and the stone is hard, the arrow is not only not fixed in it but rebounds. So too, if your enemy strikes you and is not struck back, he is overcome by your patience and is turned to better things.\n\nHow long, O Lord, will sinners, how long will sinners glory? Human impatience does not wish to have God's patience. Wretched are we, who wish God to be patient with us and impatient with our enemies. When we sin, we desire God to be patient. When another has sinned against us, we do not wish God to be patient with him. How long will sinners glory? It is not enough for them to sin, but they even glory in their sins. The first misfortune is to sin; the second misfortune, indeed the last, is not to do penance. These sinners, then, not only do not bow their neck, but freely glory in their sin after the sin.\n\nThey will speak and utter iniquity. Properly this is said of heretics. All who work iniquity will speak. See the sign: he who speaks must needs do evil. For out of the abundance of the heart the mouth speaks (Luke 6). Wherever the conscience is wounded, there one easily sins with the mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":706,"ref":"p706","source":"Populum tuum, Domine, humiliaverunt. Semper Dei populus humiliatur: Dei populus opprimitur: Populum tuum, Domine, humiliaverunt. Semper populus Dei humiliator, et imitatur Deum qui humilis fuit, et mitis corde.\n\nViduam et advenam interfecerunt, et pupillos occiderunt: et dixerunt, non videbit Dominus. Licet hoc manifestum sit secundum historiam, semper enim qulcumque praesidio indiget, facile opprimitur, et quanto aliquis humilior fuerit, tanto ille magis qui opprimit, offendit Deum: tamen et secundum tropologiam interpretemur: dixeram enim de haeticis hoc dici. Viduam et advenam interfecerunt. Vidua illaquae Deum virum habere desivit, anima est peccatoris. Advena est qui non est habitator, hoc est, qui non Habitat. Illle qui nuper crediderat, repente scandalizatus perit. Et pupillos occiderunt, et dixerunt: non videbit Dominus. Miramur si pupilli dicuntur, ubi vidua est? sicut enim vidua, anima peccatoris est: sic pupillos illos dicit, qui Patrem amiserunt habere Deum.","english":"They have humiliated your people, Lord. Always is God's people humiliated; God's people is oppressed: They have humiliated your people, Lord. Always is God's people the humiliated one, and it imitates God, who was humble and meek of heart.\n\nThey have killed the widow and the stranger, and they have slain the orphans: and they said, the Lord will not see. Although this is manifest according to the history—for always whoever needs protection is easily oppressed, and the more humble someone is, the more the one who oppresses him offends God—nevertheless let us also interpret it according to tropology; for I had said that this is spoken concerning heretics. They have killed the widow and the stranger. The widow, who has ceased to have God as her husband, is the soul of the sinner. The stranger is one who is not a dweller, that is, who does not dwell. He who had recently believed, suddenly scandalized, perishes. And they have slain the orphans, and they said: the Lord will not see. Do we wonder that orphans are mentioned where there is a widow? For just as the widow is the soul of the sinner, so he calls those orphans who have lost having God as Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":707,"ref":"p707","source":"Et dixerunt. Quid dixerunt? Non videbit Dominus: nec intelliget Deus Jacob. Hoc dicit omnis qui opprimit sanctos. Illis hoc dicentibus videte Spiritus sanctus quid respondeat.\n\nIntelligite qui insipientes estis in populo: et stulti aliquando sapite: Qui plautavit aurem, non audiet? aut qui finxit oculum, non considerat? Qui figulus est, ignorat vas suum? Qui alium facit audite, ergo ipse non audiet? Qui mihi dedit oculos, ergo ipse non videt? Qui auctor est intelligentiae meae, ipse non intelligit? a Iste locus adversus eos maxime facit, qui Antropomorphitae sunt, qui dicunt Deum habere membra, quae etiam nos habemus. Verbi causa: Dicatur Deus habere oculos: oculi Domini respiciunt omnia: manus Dei facit omnia. Et audivit, inquit, Adam sonum pedum Domini deambulantis in paradiso (Gen. iii). Haec simpliciter audiunt, et humanas imbecillitates ad Dei magnificentiam referunt. Ego autem dico quod Deus totus oculus est: totus manus est: totus pes est. Totus oculus est: quia omnia videt. Totus manus est: quia omnia operatur. Totus pes est: quia ubique est. Ergo videte quid dicat: Qui plantarit aurenc, non audiet? Non dixit: qui plantavit aurem, ergo ipse aurem non habet. Non dixit: ergo ipse oculos non habet. Sed quid dixit? Qui planiavit aurem, non audiet? et qui finxit oculosi non considerat? Membra tulit: efficientias dedit?","english":"And they said. What did they say? The Lord will not see, nor will the God of Jacob understand. This is said by everyone who oppresses the saints. While they say this, see what the Holy Spirit answers.\n\nUnderstand, you who are foolish among the people: and you fools, at some point be wise: He who planted the ear, will he not hear? Or he who formed the eye, does he not consider? He who is a potter, does he not know his own vessel? He who makes another able to hear, will he himself therefore not hear? He who gave me eyes, does he himself therefore not see? He who is the author of my understanding, does he himself not understand? This passage works most of all against those who are Anthropomorphites, who say that God has members such as we also have. For example: let it be said that God has eyes: the eyes of the Lord look upon all things: the hand of God makes all things. And he heard, it says, Adam the sound of the feet of the Lord walking in paradise (Gen. 3). They hear these things simply, and refer human weaknesses to God's majesty. But I say that God is wholly eye: wholly hand: wholly foot. He is wholly eye: because he sees all things. He is wholly hand: because he works all things. He is wholly foot: because he is everywhere. Therefore see what he says: He who planted the ear, will he not hear? He did not say: he who planted the ear, therefore he himself does not have an ear. He did not say: therefore he himself does not have eyes. But what did he say? He who planted the ear, will he not hear? and he who formed the eye, does he not consider? He took away the members: did he give the effects?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":708,"ref":"p708","source":"Qui corripit gentes, non arguet. Qui alios docet, ergo ipse non novit? Qui docet hominem scientiam. Subauditur, ergo ipse non habet scientiam?\n\nDominus scit cogitationes hominum: quoniam canae Sunt. Legimus in poeta saculari:\n\nO curas hominum! o quantum est in rebus inane! Et gentiles, et philosophi istum versiculum ad coelum levant. Et quid dicunt? Nihil potuit prudentius dici: Ecce rusticanus noster Hebraeus ante tanta saecula hoc locutus est. Et quid dixit? Dominus scit cogitationes hominum: quoniam vanae sunt. Vultis scire quoniam cogitationes hominum vanae sunt? Pater et mater nutriunt filium: promittunt sibi de illo felicitatem: mittunt ad studia, crudiunt: venit usque ad adolescentiam, disponunt ut etiam militet. Cum omnia cogitaverint per annos triginta, una febricula venit, et tollit omnes cogitationes. Inimicum habeo: et dies judicii est ad triginta dies, diebus et noctibus nihil aliud cogito, nisi quod illi respondeam. In lectulo meo sum, et cogitatio mea absenti respondet inimico. Non est tibi inimicus, et verba respondent inimico. Diebus et noctibus in cogitatione sum. Cum autem dies judicit venerit, omnia illa quae cogitaveram, pereunt: et quodcumque Deus dixerit, hoc loquor. Propterea et Dominus in Evangelio ait: Quando stabitis ante judices, non cogitetis quid respondeatis; quia Dominus dabit vobis in ilia hora quid respondeatis (Luc. xii).","english":"He who chastises the nations, will he not rebuke? He who teaches others, does he himself therefore not know? He who teaches man knowledge. It is implied: does he himself therefore not have knowledge?\n\nThe Lord knows the thoughts of men, that they are vain. We read in a secular poet:\n\nO the cares of men! O how much emptiness there is in things! Both the gentiles and the philosophers extol this little verse to heaven. And what do they say? Nothing could have been said more wisely. Behold, our Hebrew rustic spoke this so many ages ago. And what did he say? The Lord knows the thoughts of men, that they are vain. Do you wish to know that the thoughts of men are vain? A father and mother nourish their son; they promise themselves happiness concerning him; they send him to his studies, they instruct him; he comes even to adolescence, they arrange that he even serve as a soldier. When they have thought over all things for thirty years, one little fever comes and takes away all their thoughts. I have an enemy, and the day of judgment is thirty days away; by day and by night I think of nothing else but what I shall answer to him. I am on my bed, and my thought answers an absent enemy. You have no enemy, and your words answer an enemy. By day and by night I am in thought. But when the day of judgment has come, all those things which I had thought perish; and whatever God has said, this I speak. Therefore the Lord also says in the Gospel: When you stand before judges, do not think what you are to answer, because the Lord will give you in that hour what you are to answer (Luke 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":709,"ref":"p709","source":"Dominus scit cogitationes hominum quoniam vanae Sunt. Una cogitatio felix est, cogitare de Domino. Beatus homo quem tu erudieris, Domine. Felix est qui Deo magistro utitur. Et de lege tua docueris eum: ut mitiges ei a diebus malis. Videte quid dicat: Beatus homo quem tu erudieris, Domine, et de lege tua docueris eum: hoc est, Scripturis tuis. Hoc autem quid prodest, ut doceatur ille de lege tua? Ut mitiges ei a diebus malis. Videtis igitur quoniam scientia, et exercitatio, et opera de Scripturis mitigat nobis dies malos? Donec fodiatur peccatori fovea. Quando tu erudieris de lege Domini, unum tibi in duplex dividitur. Tibi enim dies mitigat malos; et peccatori fodit foveam.\n\nQuis consurget mihi adversus malignantes: aut quis stabit mihi adversus eos qui operantur iniquitatem? Obscuri sunt psalmi, et semper personas mutant, et propterea obscuri sunt, et nimiae difficultatis est scire in singulis versiculis quis loquatur. Quis consurget mihi adversus malignantes: aut quis stabit mecum adversus operantes iniquitatem? Hos versiculos Salvator loquitur: Ego sanctus sum, in cruce sublevatus sum: mortuus sum, resurrexi, et ad coelos victor ascendi. Quis est putas de sanctis, qui mecum resurget? Ergo quod dicit, hoc est: Propterea resurrexi, ut et alii mecum resurgerent. Quis resurget mihi? Quando dicit Quis, caeteros provocat ad surgendum.","english":"The Lord knows the thoughts of men, that they are vain. There is one happy thought: to think of the Lord. Blessed is the man whom you have instructed, O Lord. Happy is he who has God as his teacher. And you have taught him from your law: that you may give him relief from evil days. See what he says: Blessed is the man whom you have instructed, O Lord, and have taught from your law: that is, from your Scriptures. But to what end is he taught from your law? That you may give him relief from evil days. Do you see, then, that knowledge, and practice, and works drawn from the Scriptures give us relief from evil days? Until a pit is dug for the sinner. When you have instructed him from the law of the Lord, one thing is divided for you into two. For to you it gives relief from evil days; and for the sinner it digs a pit.\n\nWho will rise up for me against the malignant: or who will stand with me against those who work iniquity? These psalms are obscure, and they constantly change persons, and for that reason they are obscure, and it is a matter of very great difficulty to know who is speaking in each individual verse. Who will rise up for me against the malignant: or who will stand with me against those who work iniquity? The Savior speaks these verses: I am holy, I was lifted up on the cross: I died, I rose again, and as victor I ascended to the heavens. Who, do you suppose, among the saints will rise with me? Therefore what he says is this: For this reason I rose again, that others also might rise with me. Who will rise up for me? When he says Who, he stirs the others to rise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":710,"ref":"p710","source":"Quomodo enim legimus in Iaia: Quem mittam ad populum istum, et quia ibit nobis (Isai. vi)? etc. Sicut Isaias ipse se offert: sic et Dominus provocat nos dicens: Quis resurget mihi adversus malignantes? Qutcumque resurrexerit, mihi resurget: de meo exercitu est. Adversus malignantes, adversus diabolum, et exercitum ejus. Aut quis stabit mecum? Videte ordinem: Non dixit primum, quis stabit, et quis resurget: sed, quis resurget et quis stabit. Primum enim surgimus, deinde stamus. Aut quis stabit mecum adversus operantes iniquitatem? Quasi imperator stetget dicat: Quis venit in exercitu meo?\n\nNisi quia Dominus adjuvit me, paulominus habitavit in inferno anima mea. Propterea, Domine, resurgo, quia tu fuisti ad inferos, et resurrexisti. Detenta fuisset anima mea apud inferos, si non tua anima de inferis resurrexisset.\n\nSi dicebam: motus est pes meus. Considerans fragilitatem meam, et imbecillitatem humanam, non putabam pedem trierim firmo stare gradu: ubicumque ponebam pedem, lapsum timebam. Rursum cogitabam nomen tuum, et firmo stabam pede.","english":"For how do we read in Isaiah: \"Whom shall I send to this people, and who will go for us?\" (Isa. 6)? And so, just as Isaiah offers himself, so too the Lord challenges us, saying: \"Who will rise up for me against the evildoers?\" Whoever rises up, rises up for me; he is of my army—against the evildoers, against the devil and his army. Or \"who will stand with me?\" Note the order: he did not say first \"who will stand\" and then \"who will rise,\" but \"who will rise\" and \"who will stand.\" For first we rise, then we stand. Or \"who will stand with me against those who work iniquity?\" As if a commander should stand and say: \"Who comes into my army?\"\n\nUnless the Lord had helped me, my soul would almost have dwelt in hell. Therefore, O Lord, I rise again, because you went down to hell and rose again. My soul would have been held in hell, if your soul had not risen from hell.\n\nIf I said: \"My foot has slipped.\" Considering my frailty and human weakness, I did not think my foot stood on firm ground; wherever I set my foot, I feared a fall. Again I thought on your name, and I stood with firm foot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":711,"ref":"p711","source":"Secundum multitudinem dolorum meorum in corde meo; consolationes tute laetificaverunt animam meam. Hoc ipsum et Apostolus loquitur: quoniam secundum labores, et miserias quas in isto saeculo patimur, habemus mercedem apud Deum in coelis (I Cor. iii). Magnitudo tribulationum, magnitudo praemiorum est. Quot patimur vulnera, tot meremur el coronas. Hoc est quod dicit: Quotiens egi poenitentiam, totiens me consolatus es. Unam fudi berymam: unam merui consolationem. Decem fudi lacrymas: decem merui consolationes. Quantumcumque fuit pondus poenitentioe, tantus fuit et consolationum numerus.\n\nQui fingit laborem in praecepto. Nemo dormiens coronatur, nemo securus possidet regna coelorum; nemo, referto ventre, potest digne de jejuniis disputare. Vides ergo quid dicat: Qui fingit laborem in praecepto. Omnia praecepta Domini laborem habent. Sine labore non possumus possidere regna coelorum. Vultis scire quia ita est? Si vis, inquit, perfectus esse, vade, vende omnia quae possides, et da pauperibus, et veni sequere me (Matth. xix). Qui vult, inquit, consequi regna coelorum, diebus et noctibus oret, vigilet, jejunet, jaceat in sacco, non in pluma, non in serico. Poenitentia non amat delicias. Quia cinerem, inquit, tamquam panem manducavi: et potum meum cum fletu miscebam (Psal. ci). Qui fingit laborem in praecepto: captabunt in animam justi. Videte quomodo non videtur esse consonans.","english":"According to the multitude of my sorrows in my heart, your consolations have gladdened my soul. The Apostle says this very thing: that according to the labors and miseries which we suffer in this world, we have our reward with God in the heavens (1 Cor. 3). The greatness of tribulations is the greatness of rewards. As many wounds as we suffer, so many crowns do we earn. This is what he says: As often as I have done penance, so often have you consoled me. I poured out one tear: I merited one consolation. I poured out ten tears: I merited ten consolations. However great the weight of penance was, so great also was the number of consolations.\n\nWho frames labor in the commandment. No one is crowned while sleeping; no one possesses the kingdoms of heaven in security; no one, with a full belly, can worthily dispute concerning fasts. You see, then, what he says: Who frames labor in the commandment. All the commandments of the Lord involve labor. Without labor we cannot possess the kingdoms of heaven. Do you wish to know that it is so? If you wish, he says, to be perfect, go, sell all that you possess, and give to the poor, and come, follow me (Matt. 19). Whoever wishes, he says, to attain the kingdoms of heaven, let him pray day and night, keep vigil, fast, lie in sackcloth, not in feathers, not in silk. Penance does not love delicacies. Because, he says, I have eaten ashes as if they were bread, and I mixed my drink with weeping (Ps. 101). Who frames labor in the commandment: they will hunt for the soul of the just man. See how this does not seem to be in harmony.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":712,"ref":"p712","source":"Quae enim est consequentia: Qui fingit laborem in praecepto: captabunt in animam justi? Sed quod auris carnea non inlelligit, auris spiritualis intelliget. Quid ergo dicit? Qui fingit laborem in praecepto. Propterea, inquit, laboramus in praeceptis Domini diebus ac noctibus, vigilamus, oramus jejunamus, quoniam multos habemus adversarios, qui capiant animam justi. Videte, quid dicat: justi captant animam; non injusti. Non enim volunt eos decipere qui decepti sunt, sed justos. Unde dicitur in Abacuc: Escae ejus electae (Abac. i). Et sanguinem innocentem condemnabunt. Solent aliqui dicere: Ille qui occisus est, non occideretur, nisi fornicator esset, aut aliquod peccatum habuisset. Ruina illum non occupasset, nisi fuisset peccator. Naufragium illum non oppressisset, nisi peccator fuisset. Videte ergo quid dicat sancta Scriptura: Et sanguinem innocentem condemnabunt. Quamdiu in isto saeculo sumus, omnia in commune patimur. Justus et peccator aequaliter naufragantur: AEqualem habent carnem, et aequales conditiones carnis. Justus et peccator aequaliter pereunt. Similis exitus, sed diversa praemia justus et peccator habent. Alius ducitur ad gehennam: alius ducitur ad regna coelorum. Et sanguinem innocentem condemnabunt. Sufficit tibi(??) o juste, conscientia tua. Et si condemnatus fueris, sit sanguis tuus innocens, et clamabit ad Dominum.","english":"For what is the connection: \"Who frames labor in the commandment: they will hunt for the soul of the just\"? But what the ear of flesh does not understand, the spiritual ear will understand. What then does it say? \"Who frames labor in the commandment.\" For this reason, it says, we labor in the commandments of the Lord day and night, we keep watch, we pray, we fast, because we have many adversaries who would seize the soul of the just. See what it says: they hunt the soul of the just; not of the unjust. For they do not wish to deceive those who have already been deceived, but the just. Whence it is said in Habakkuk: \"His chosen foods\" (Hab. 1). And they will condemn innocent blood. Some are accustomed to say: That man who was killed would not have been killed unless he were a fornicator, or had some sin. Ruin would not have overtaken him unless he were a sinner. Shipwreck would not have overwhelmed him unless he were a sinner. See therefore what holy Scripture says: \"And they will condemn innocent blood.\" As long as we are in this world, we suffer all things in common. The just and the sinner are shipwrecked equally; they have equal flesh, and equal conditions of the flesh. The just and the sinner perish equally. The outcome is similar, but the just and the sinner have different rewards. One is led to Gehenna: the other is led to the kingdoms of heaven. \"And they will condemn innocent blood.\" Your conscience, O just one, is sufficient for you. And if you have been condemned, let your blood be innocent, and it will cry out to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":713,"ref":"p713","source":"Et factus est mihi Dominus in refugium. Locus iste contra Arianos facit. Quoniam enim contradicunt Domino Salvatori, quod factus dicitur: ecce nos dicimus: Factus est mihi Dominus in refugium. Nulli dubium, quin de Patre hoc interpretemur. Si autem de Patre dicitur: Dominus factus est mihi in refugium, hoc sensu intelligendum est: Dominus qui semper erat, mihi factus est in refugium. Sic et Salvator qui semper erat, mihi Salvator factus est.\n\nPSALMUS XCIV.\n\nLaus cantici ipsi David. Iste psalmus vocem continet prophetae, cohortantis homines ad Deum de toto corde transire.\n\nVenite, exsultemus Domino: jubilemus Deo salutari nostro. Intelligamus quia ipse est Dominus, et ipse morte sua contulit nobis salutem.\n\nPraeoccupemus faciem ejus in confessione. Priusquam nobis aversa facie irascatur, confiteamur peccata nostra. Et in psalmis jubilemus ei. Psallentes in cordibus nostris, Deo gratias agentes.","english":"And the Lord became a refuge for me. This passage is directed against the Arians. For since they contradict the Lord Savior because he is said to have been made, behold, we say: The Lord became a refuge for me. No one doubts that we interpret this of the Father. But if it is said of the Father: The Lord became a refuge for me, it must be understood in this sense: the Lord who always was became a refuge for me. Thus also the Savior who always was became a Savior for me.\n\nPSALM 94.\n\nA song of praise for David himself. This psalm contains the voice of the prophet, exhorting men to turn to God with their whole heart.\n\nCome, let us exult in the Lord: let us shout joyfully to God our Savior. Let us understand that he himself is the Lord, and that he himself by his death conferred salvation upon us.\n\nLet us come before his face in confession. Before he grows angry with us, turning his face away, let us confess our sins. And let us shout joyfully to him in psalms. Singing in our hearts, giving thanks to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":714,"ref":"p714","source":"Quoniam Deus magnus Dominus. Nullus enim aequatur magnitudini, id est potentiae ejus. Et rex magnus super omnes Deos. Ipse enim omnia regit.\n\nQuoniam non repellet Dominus plebem suam; quam proprio cruore redemit.\n\nQuia in manu ejus sunt omnes fines terrae. Pugillo enim id est, potestate, concludit omnem latitudinem terrae. Et altitudines montium ipsius sunt. Praedicationes apostolicae, quas ipse inspirat.\n\nQuoniam ipsius est mare, et ipse fecit illud. Haec et de saeculo intelligenda sunt, et de isto vero mari, ad confutationem eorum qui dicunt aquas a Deo non esse creatas. Nam et Salomon ex persona sapientiae, qui est Christus, ait: Priusquam produceret fontes aquarum, ego eram (Prov. iii). Et siccam manus ejus formaverunt. Sive arva, sive humana corpora.\n\nVenite, adoremus, et procidamus et ploremus coram Domino qui fecit nos: quia ipse est Dominus Deus Noster. Coram illo prosterni, et ipsi peccata cum fletu et lacrymis confiteri, iterum atque iterum propheta hortatur, quem sciunt esse Deum omnium saeculorum. Et nos populus pascuae ejus et oves manus ejus. Cujus sanguine vel redimimur, vel alimur.","english":"For God is a great Lord. For no one is equal to his greatness, that is, to his power. And a great king above all gods. For he himself rules all things.\n\nFor the Lord will not reject his people, whom he redeemed with his own blood.\n\nFor in his hand are all the ends of the earth. For with his fist, that is, with his power, he encloses the whole breadth of the earth. And the heights of the mountains are his. The apostolic preachings, which he himself inspires.\n\nFor the sea is his, and he himself made it. These things are to be understood both of the world and of that true sea, for the refutation of those who say that the waters were not created by God. For Solomon also, in the person of Wisdom, who is Christ, says: Before he brought forth the fountains of waters, I was (Prov. 3). And his hands formed the dry land. Whether fields or human bodies.\n\nCome, let us worship and fall down and weep before the Lord who made us: for he himself is the Lord our God. To prostrate oneself before him, and to confess one's sins to him with weeping and tears, the prophet again and again urges, whom they know to be the God of all ages. And we are his pasture people and the sheep of his hand. By whose blood we are either redeemed or nourished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":715,"ref":"p715","source":"Hodie si vocem ejus audieritis, etc. Evidentissime haec pandit Apostolus ad Hebraeos: nec aliam interponere praesumimus expositionem. Qui ita ait: Quidam enim exacerbaverunt; sed non omnes, qui profecti sunt ex AEgypto per Moysen (Heb. iii). Quibus autem offensus fuit quadraginta annis? nempe illis qui peccaverunt: quorum et corpora prostrata sunt in deserto. Quibus autem juravit non introire in requiem, nisi illis qui increduli fuerunt? Et vidimus quia non potuerunt introire propter incredulitatem. Timeamus ergo: ne forte accepta pollicitatione introeundi in regnum ejus, existimetur aliquis ex nobis deesse. Etenim nobis nuntiatum est, quemadmodum et illis. Igitur exhibeamus nos sanctos, ut introire mereamur per crudelitatem in illam requiem, quam speramus accipere. Per Christum Dominum nostrum: cui est cum aeterno Patre, et Spiritu sancto, honor et gloria in saecula saeculorum. Amen.","english":"Today, if you hear his voice, etc. The Apostle sets this forth most clearly in Hebrews, and we do not presume to interpose any other exposition. For he says thus: For some provoked him, but not all who set out from Egypt through Moses (Heb. 3). And with whom was he displeased for forty years? Surely with those who sinned, whose bodies also were laid low in the desert. And to whom did he swear that they would not enter into his rest, except to those who were unbelieving? And we saw that they could not enter because of unbelief. Let us therefore fear, lest, when the promise of entering into his kingdom has been received, any one of us be reckoned to be lacking. For indeed the good news was announced to us, just as to them. Therefore let us show ourselves holy, that we may deserve to enter through severity into that rest which we hope to receive. Through Christ our Lord: to whom with the eternal Father and the Holy Spirit be honor and glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":716,"ref":"p716","source":"PSALMUS XCV.\n\nQuando domus aedificabatur post captivitatem, cauticum David. Iste psalmus hoc titulo praenotatur. Totum mysterium in titulo est. Totius vitae nostrae sacramentum, et salus in titulo est. Quando domus aedificabatur post captivitatem Canticum David. Judaei locum istum sic intelligunt. Quando post Babyloniae captivitatem, Sub Ezra et Zorohabet et Jesu filio Josedec rursum aedificatum est templum, David in spiritu ante quingentos annos sciebat rursum aedificandum esse templum. Hoc illi dicunt. Si hoc ita est, o Judaee, ut interpretaris, quid sibi vult quod sequitur: Cantate Domino canticum novum: et deinde: Annuntiate inter gentes gloriam ejus? Quod est istud canticum novum: quae sunt iste gentes? Videtis ergo quoniam secundum litteram interficientem penitus stare non potest. Ergo mystice interpretandum est: quando domus aedificabatur post captivitatem. Multi de nobis capti sunt: multi ducti sunt in Babyloniam: multi jugum Nabuchodonosor suis portavere cervicibus: mulli missi sunt in caminum ignis, et arserunt: multi templum perdiderunt, et in illis domus Dei subversa est. Infelix Judas quando apostolus erat, domus Dei erat. Venit diabolus, et accepit buccellam, et statim intravit Satanas in illum (Joan. xiii), et domus ejus subversa est, et non est instaurata: quia non egit poenitentiam.","english":"PSALM 95.\n\nWhen the house was being built after the captivity, a song of David. This psalm is prefaced with this title. The whole mystery is in the title. The sacrament of our whole life, and salvation, is in the title. When the house was being built after the captivity, a song of David. The Jews understand this passage thus: that when, after the Babylonian captivity, the temple was rebuilt under Ezra and Zerubbabel and Jesus the son of Josedek, David knew in the spirit five hundred years beforehand that the temple was to be rebuilt. This is what they say. If this is so, O Jew, as you interpret it, what does what follows mean: Sing to the Lord a new song: and then: Proclaim his glory among the nations? What is this new song: what are these nations? You see, therefore, that according to the letter that kills it cannot stand at all. Therefore it must be interpreted mystically: when the house was being built after the captivity. Many of us have been captured: many have been led into Babylon: many have borne the yoke of Nebuchadnezzar on their necks: many have been sent into the furnace of fire, and have burned: many have lost the temple, and in them the house of God has been overthrown. Wretched Judas, when he was an apostle, was the house of God. The devil came, and took the morsel, and immediately Satan entered into him (John 13), and his house was overthrown, and was not restored: because he did not repent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":717,"ref":"p717","source":"Si quis vero post peccatum agit poenitentiam; istius domus post captivitatem reaedificatur. Oremus ergo et nos Dominum, primum quidem, ut non subvertatur domus nostra, ne veniat Chaldaeus et Assyrius, et templum Christi in nobis subvertat. Si autem subversum faerit quasi naufragio, secundo solatio per tabulam possumus salvari. Quando domus aedificabatur post captivitatem. Quodidie domus ista Christi in poenitentibus instruitur. Denique non dixit: quando domus aedificata est: ne tantum videretur fuisse praeteritum; sed, aedificabatur, ut quotidie hoc fieri demonstret. Hoc interim diximus de anima nostra. Caeterum possumus et aliter dicere: quando Ecclesia Christi instruebatur post ruinam. Videamus ergo post istum titulum quid sequatur.\n\nCantate Domino canticum novum. Felix poenitentia: licet rueris, tamen si egeris poenitentiam nova domus Dei diceris. Cantate Domino canticum novum. Nova domus, novum meretur canticum. Cantate Domino canticum novum. Cui cantata? Cantate Domino, omnis terra. Si de templo Jerosolymae dicitur, o Judaee, quomodo omnis terra provocatur ad laudem? Cantate Domino, omnis terra. Iste locus et Judaeum vincit, et Novatianum. Cantate Domino, omnis terra. Non Jerusalem, sed omnis mundus. Hic Judaeus occiditur. Cantate Domino, omnis terra. Novatianus occiditur. Quomodo? Dicit enim Novatianus: Sunt aliqua peccata, pro quibus debemus agere poenitentiam.","english":"But if anyone does penance after sin, the house of this man is rebuilt after the captivity. Let us therefore also pray to the Lord, first indeed, that our house not be overthrown, lest the Chaldean and the Assyrian come and overthrow the temple of Christ in us. But if it has been overthrown, as if by shipwreck, we can be saved by a plank as a second consolation. When the house was being built after the captivity. Every day this house of Christ is built up in those who do penance. Finally he did not say: when the house was built: lest it seem to have been only a past event; but, it was being built, to show that this happens daily. We have said this for now about our soul. Otherwise we can also say it another way: when the Church of Christ was being built up after the ruin. Let us see therefore what follows after this title.\n\nSing to the Lord a new song. Happy penance: although you have fallen, yet if you have done penance you are called a new house of God. Sing to the Lord a new song. A new house deserves a new song. Sing to the Lord a new song. To whom is it sung? Sing to the Lord, all the earth. If this is said of the temple of Jerusalem, O Jew, how is all the earth provoked to praise? Sing to the Lord, all the earth. This passage conquers both the Jew and the Novatian. Sing to the Lord, all the earth. Not Jerusalem, but the whole world. Here the Jew is slain. Sing to the Lord, all the earth. The Novatian is slain. How? For the Novatian says: There are certain sins for which we ought to do penance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":718,"ref":"p718","source":"Ac si dicat: De mendacio, de perjurio, de furto. Caeterum qui fornicatus fuerit, qui homicidium fecerit: iste agere non potest poenitentiam. Audi quid dicat: Cantate Domino, omnis terra. Omnis autem terra, et adultera est, et homicida, et omnia peccata terrena sunt. Si autem universa peccata terrena sunt: qualiacumque peccata habueris, age poenitentiam et salvus eris.\n\nCantate Domino, et benedicite nomini ejus. Nomen Domini Salvator est, ex co quod in nobis factus est. Cantate Domino. Annuntiate de die in diem salutare ejus. Quid vult dicere: Annuntiate de die in diem lutare ejus? Qui simplex est: sic intelligit: Omnibus diebus laudate Dominum, hoc est, diei succedat dies, hoc est, laudasti hodie, lauda et crastino. Videtur quidem sensus esse simplex: sed mihi videtur aliquid sacramenti latere. Annuntiate de die in diem salutare ejus. Non potest laudari Salvator, nisi in die. Debuerat enim dicere: Laudate Dominum die ac nocte, si de ista die diceretur. Debemus enim dicere hoc, si secundum litteram intelligimus. Si ergo in die laudamus Dominum iterum in nocte laudare non pos umus? Videte ergo quid dicat: Quandocumque laudatis Dominum, semper illum in luce laudate: non in tenebris peccatorum, sed in luce virtutum. Semper in anima tua sol Christi oriatur: ut semper in te nascatur lumen novum. Annuntiate de die in diem salutare ejus.","english":"As if he were saying: concerning lying, concerning perjury, concerning theft. But he who has committed fornication, who has committed homicide—such a man cannot do penance. Hear what he says: Sing to the Lord, all the earth. But all the earth is both adulteress and murderer, and all sins are earthly. If, then, all sins are earthly, whatever sins you may have, do penance and you will be saved.\n\nSing to the Lord, and bless his name. The name of the Lord is Savior, from the fact that he was made so in us. Sing to the Lord. Proclaim his salvation from day to day. What does he mean to say: Proclaim his salvation from day to day? He who is simple understands it thus: Praise the Lord all your days, that is, let day succeed day, that is, you have praised today, praise also tomorrow. The sense seems indeed to be simple, but to me something of a mystery seems to lie hidden. Proclaim his salvation from day to day. The Savior cannot be praised except in the day. For he ought to have said: Praise the Lord day and night, if this were said of that day. For we ought to say this, if we understand it according to the letter. If, then, we praise the Lord in the day, can we not again praise him in the night? See, therefore, what he says: Whenever you praise the Lord, always praise him in the light: not in the darkness of sins, but in the light of virtues. Let the sun of Christ always rise in your soul, so that a new light may always be born in you. Proclaim his salvation from day to day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":719,"ref":"p719","source":"Dicamus et aliter: Duo sunt dies, non tres, non quatuor, non quinque. Duo sunt dies, vetus Testamentum, et novum. Et in illo Christus lucet, et in isto Christus lucet. Nolite eum tantum laudari in veteri Testamento, ne sitis Judaei: nolite cum tantum laudare in novo Testamento, ne sitis Manichaei. Laudate illum de die in diem, hoc est, in veteri et in novo Testamento: quae duo dies unam lucem faciunt. Propterea scribitur et in Levitico: Omne autem animal quod findit ungulam et ruminat, mundum est (Levit. xi). Hocest, si duas ungulas habet, et ruminat, mundum est. Si ergo unam habet ungulam, non est mundum. Judaeus habet unam ungulam, et propterea immundus est. Manichaeus unam habet ungulam, et propterea immundus est. Et quia u(??)nam habet ungulam, non ruminat cibos suos: nec id quod semel in ventrem miserit, rursum educit ad gu(??)tur, et ruminat illud, et tenue facit: ut quod grossum fuerat, rursum tenue mittatur in ventrem: hoc quidem pertinet ad sacramenta divina dicere. Omne animal quod findit ungulam, ruminat, mundum est. Judaeus unam ungulam habet: in unum enim tantum credit Testamentum, et non ruminat. Legit enim tantummodo litteram, et nihil considerat: nihil quaerit intrinsecus. Ecclesiasticus vero ungulas findit et ruminat, hoc est, in utrumque credit Testamentum, et in utroque Testamento saepe requirit. Et quodcumque latet in littera, in spiritu profert.","english":"Let us also say it in another way: there are two days, not three, not four, not five. There are two days: the Old Testament and the New. And in that one Christ shines, and in this one Christ shines. Do not praise him only in the Old Testament, lest you be Jews; do not praise him only in the New Testament, lest you be Manichaeans. Praise him from day to day, that is, in the Old and in the New Testament: these two days make one light. For this reason it is also written in Leviticus: Every animal that divides the hoof and chews the cud is clean. That is, if it has two hooves and chews the cud, it is clean. If therefore it has one hoof, it is not clean. The Jew has one hoof, and therefore he is unclean. The Manichaean has one hoof, and therefore he is unclean. And because he has one hoof, he does not chew his food: nor does he bring back out to the throat what he has once sent into the belly, and chew it and make it fine, so that what was coarse may again be sent fine into the belly: indeed, to speak this pertains to the divine sacraments. Every animal that divides the hoof and chews the cud is clean. The Jew has one hoof: for he believes in only one Testament, and does not chew the cud. For he reads only the letter, and considers nothing: he seeks nothing within. But the ecclesiastical man divides the hooves and chews the cud, that is, he believes in both Testaments, and in each Testament he often seeks. And whatever lies hidden in the letter, he brings forth in the spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":720,"ref":"p720","source":"Hoc totum quare dixi? Quia scriptum est: Annuntiate de die in diem salutare ejus. Propterea el apostoli bini mittuntur: propterea non habemus unum oculum, sed duos. Propterea duas habemus aures, propterea duas nares, propterea duo labia, propterea duas manus, duos pedes. Nihil in nobis unum habemus, nisi quod turpe est. Et corporis nostri membra duorum Testamentorum sacramenta testantur.\n\nAfferte Domino, patriae gentium: afferte Domino gloriam et honorem. Si de templo Jerosolymae dicitur; quid sibi nunc vult, afferte Domino patriae gentium: afferte Domino gloriam et honorem? Gentium multitudo, vocatio gentium, et Ecclesia congregatio est. Afferte Domino gloriam et honorem. Quando honoramus Dominum in corpore nostro, gloriatur Dominus in nobis. Afferte Domino gloriam nomini ejus. Gloria servi, gloria Domini est. Qui vos recipit, me recipit (Matt. x). Felix servus, propter quem Dominus gloriatur.","english":"Why have I said all this? Because it is written: Proclaim his salvation from day to day. For this reason the apostles are sent out two by two; for this reason we have not one eye but two. For this reason we have two ears, for this reason two nostrils, for this reason two lips, for this reason two hands, two feet. We have nothing in us that is one, except what is shameful. And the members of our body bear witness to the sacraments of the two Testaments.\n\nBring to the Lord, you kindreds of the nations: bring to the Lord glory and honor. If this is said of the temple of Jerusalem, what does it now mean, Bring to the Lord, you kindreds of the nations: bring to the Lord glory and honor? The multitude of the nations is the calling of the nations, and the Church is their gathering. Bring to the Lord glory and honor. When we honor the Lord in our body, the Lord is glorified in us. Bring to the Lord glory to his name. The glory of the servant is the glory of the Lord. He who receives you receives me (Matt. 10). Blessed is the servant for whose sake the Lord is glorified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":721,"ref":"p721","source":"Tollite hostias, et introite in atria ejus. Hostiam sanetam, vivam, placentem Deo (Rom. xii, et Philip. iv). Tollite hostias. Vos ipsi afferte hostias. Quas hostias? Vos ipsi estote hostiae Virginitas, holocaustum Christi est. Universa castitas, sive in virginitate, sive in viduitate, sive in continentia, hostia Christi est. Rem novam loquor, hostia castitatis ipsa se portat. Tollite hostias, et introite in atria ejus. Adorate Dominum in atrio sancto ejus. Video plura atria: video unum atrium. Tollite hostias, et introite in atria ejus. Ecce plura atria. Rursum: Adorate Dominum in atrio sancto ejus: ecce unum atrium. Videte ergo quoniam non potest de uno atrio veniri ad plura atria: sed de plurimis atriis venitur ad unum atrium. Vultis scire hoc ipsum mysterium? Ecce in alio loco negotiator ille qui habebat plurimas margaritas: vendidit plures, ut emeret unam (Matt. xiii). Et in Michaea dicitur: State, inquit, in viis Domini, et inquirite, inquit, viam Domini (Mich. iv). Nisi steterimus in viis plurimis, unam viam invenire non possumus. Quae sunt istae margaritae plures? Quae sunt viae plures? Quae sunt ista atria plura: ut inveniamus unam margaritam, et unam viam, et unum atrium? Abraham, Isaac, et Jacob, Moyses, Jesu Nave, Isaac, Jeremias, Ezechiel, duodecim Prophetae, David, Salomon fuerunt atria, hoc est, atria nostra sunt.","english":"Take up sacrifices, and enter into his courts. A holy, living sacrifice, pleasing to God. Take up sacrifices. Offer the sacrifices yourselves. What sacrifices? Be yourselves the sacrifices. Virginity is a holocaust of Christ. All chastity, whether in virginity, or in widowhood, or in continence, is a sacrifice of Christ. I speak of a new thing: the sacrifice of chastity carries itself. Take up sacrifices, and enter into his courts. Adore the Lord in his holy court. I see many courts; I see one court. Take up sacrifices, and enter into his courts. Behold, many courts. Again: Adore the Lord in his holy court: behold, one court. See therefore that one cannot come from one court to many courts, but from many courts one comes to one court. Do you wish to know this very mystery? Behold, in another place, that merchant who had very many pearls: he sold many, in order to buy one. And in Micah it is said: Stand, he says, in the ways of the Lord, and seek, he says, the way of the Lord. Unless we have stood in many ways, we cannot find the one way. What are these many pearls? What are the many ways? What are these many courts, so that we may find the one pearl, and the one way, and the one court? Abraham, Isaac, and Jacob, Moses, Joshua, Isaac, Jeremiah, Ezekiel, the twelve Prophets, David, Solomon were courts, that is, they are our courts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":722,"ref":"p722","source":"Primum in illi intramus, de illis atriis postea venimus ad atrium Evangelii, ubi invenitur Christus.\n\nCommoveatur a facie ejus universa terra. Videte quid dicat: Coelum non movetur a facie Dei: sed quicumque terrenus est, ille respicit Dominum: et commovetur, et tremiscit. Dicite ingentibus quia Dominus regnavit. Nisi terra commota fuerit, et a suo terreno opere recesserit, Dominus non regnabit in gentibus.\n\nEtenim correxit orbem terrae qui non commovebitur. Numquam corrigitur, nisi quod ante recturo fuit, et postea depravatum est. Sic igitur et nos, et omne humanum gentis naturaliter intelligit Deum. Nullae enim gentes sunt, quae naturaliter non intelligant Creatorem suum. Licet enim lapides, et ligna venerentur: tamen intelligunt aliquid majus esse quam ipsi sunt, et in errore suo indicant se habere sapientiam, hoc est, nulla gens est quae naturaliter non intelligat Deum. Denique gentiles idola colunt: hoc est, lapides et ligna venerantur: et si forte rixam fecerint, el si juramentum aliquod inter illos venerit, non dicunt lapides isti vident, ligna vident: sed Deus videt, et Deus audit. Videte ergo quid dicat: Etenim correxit orbem terrae qui non commovebitur. Ideo venit Christus, et correxit genus humanum, quod ante fuerat depravatum, ut in aeternum non moveatur. Crux enim ipsius columna est generis humani. In ipsa columna aedificata est domus ejus.","english":"First we enter into those courts, then from those courts we come to the court of the Gospel, where Christ is found.\n\nLet all the earth be moved at his face. See what he says: Heaven is not moved at the face of God; but whoever is earthly, he looks upon the Lord, and is moved, and trembles. Say to the nations that the Lord has reigned. Unless the earth has been moved, and has withdrawn from its earthly work, the Lord will not reign among the nations.\n\nFor he has corrected the orb of the earth, which shall not be moved. Nothing is ever corrected unless it was first upright and afterwards depraved. So therefore both we and every human race naturally understands God. For there are no nations that do not naturally understand their Creator. For although they worship stones and wood, yet they understand that something is greater than they themselves are, and in their error they show that they have wisdom—that is, there is no nation that does not naturally understand God. Finally the Gentiles worship idols—that is, they venerate stones and wood—and yet if perhaps they have made a quarrel, or if some oath has come up among them, they do not say, These stones see, the wood sees, but God sees, and God hears. See therefore what he says: For he has corrected the orb of the earth, which shall not be moved. Therefore Christ came and corrected the human race, which had before been depraved, so that it may not be moved forever. For his cross is the column of the human race. On that column his house has been built.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":723,"ref":"p723","source":"Ego crucem dico, non lignum, sed passionem. Caeterum crux ista et in Britannia est, et in India est, et in universo orbe terrarum. Denique quid dicit et Dominus in Evangelio? Nisi tuleritis crucem meam, et quotidie secuti fueritis me(Luc. ix). Videte quid dicat: Nisi anima vestra ita ad crucem fuerit praeparata, sicut mea fuit pro vobis, mei discipuli esse non potestis. Felix qui crucem, et resurrectionem, et locum nativitatis Christi, et locum ascensionis portat lit pectore suo. Felix est qui Bethlehem habet in corde suo: in cujus corde Christus quotidie nascitur. Denique quid dicitur Bethlehem? Domus panis. Simus ei nos domus panis ejus, qui de coelo descendit. Quotidie nobis Christus crucifigitur: nos mundo crucifigimur: et Christus in nobis crucifigitur. Felix est, in cujus corde quotidie Christus resurgit: si quotidie pro peccatis suis, etiam levibus, agit poenitentiam. Felix est qui de monte Oliveti ascendit ad regna coelorum: ubi sunt olivae Domini uberes, ubi lumen Christi nascitur: ubi sunt oliveta Domini. Ego enim quasi oliva uberis in domo Domini. Accendamus ergo et nos lucernam nostram de ista oliva, et statim cum Christo ibimus ad regna coelorum. Etenim correxit orbem terrae, qui non commovebitur, qui prius pro peccatis tortuosus erat. Judicabit populos in aequitate. De futuro hoc judicio dixit: in quo iterato adveniet judicare de vivis et mortuis.","english":"I mean the cross, not the wood, but the passion. Otherwise that cross is both in Britain and in India and in the whole world. Finally, what does the Lord also say in the Gospel? Unless you take up my cross and follow me daily (Luke 9). See what he says: Unless your soul has been prepared for the cross just as mine was for you, you cannot be my disciples. Blessed is the one who carries the cross, the resurrection, the place of Christ's birth, and the place of his ascension in his own breast. Blessed is the one who has Bethlehem in his heart: in whose heart Christ is born daily. Finally, what is Bethlehem called? The house of bread. Let us be to him the house of his bread, which came down from heaven. Daily Christ is crucified for us: we are crucified to the world: and Christ is crucified in us. Blessed is the one in whose heart Christ rises daily: if daily for his sins, even light ones, he does penance. Blessed is the one who ascends from the Mount of Olives to the kingdoms of heaven: where are the rich olives of the Lord, where the light of Christ is born: where are the olive groves of the Lord. For I am like a fruitful olive in the house of the Lord. Let us therefore also light our lamp from that olive, and at once with Christ we shall go to the kingdoms of heaven. For he has set right the world, which shall not be moved, which before was twisted for its sins. He will judge the peoples in equity. He spoke of this future judgment: in which he will come again to judge the living and the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":724,"ref":"p724","source":"Latentur coeli. Apostoli, vel reliqui sancti. Exsultet terra. Corpora scilicet coelestia. Moveatur mare, et plenitudo ejus: orbis terrarum, et universi qui habitant in eo. Saeculum utique ut in melius commutetur. Gaudebunt campi, et omnia quae in eis sunt. Animae sanctae, et praesertim virgines, quae diversis florum suavitatibus pollent.\n\nTunc exsultabunt omnia ligna silvarum a facie Do- Mini. Quia non sunt obnoxia combustioni. Quoniam Venit. Primo adventu ad redimendum. Quoniam venit judicare terram. Iterato ad judicandum.\n\nJudicabit orbem terrarum in aequitate, et populos in veritate sua: ut peccatores subdat poenis: justos praemiis muneret aeternis. Qui nobis timorem nominis sui tribuens, praestare dignetur ut in illo tremendo judicii tempore non collocemur in sinistro numero: qui nos redemptos ejus sanguine confitemur ipsi gloria cum aeterno Patre et Spiritu sancto in saecula saeculorum. Amen.","english":"Let the heavens be glad. The apostles, or the rest of the saints. Let the earth rejoice. Namely, the heavenly bodies. Let the sea be moved, and its fullness: the circle of the earth, and all who dwell in it. The age, certainly, that it may be changed for the better. The fields will rejoice, and all things that are in them. Holy souls, and especially virgins, who flourish with the diverse sweetnesses of flowers.\n\nThen all the trees of the forests will exult at the face of the Lord. Because they are not subject to burning. For He has come. In His first coming, to redeem. For He has come to judge the earth. Again, to judge.\n\nHe will judge the circle of the earth in equity, and the peoples in His truth: that He may subject sinners to punishments and crown the just with eternal rewards. May He who grants us fear of His name deign to bring it about that in that dreadful time of judgment we may not be placed in the number on the left: we who confess that we have been redeemed by His blood, to Him be glory with the eternal Father and the Holy Spirit forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":725,"ref":"p725","source":"PSALMUS XCVI.\n\nPsalmus ipsi David quando terra ejus restituta est ei. Legimus in Rerum et Paralipomenon libris, quoniam David bellicosus vir fuit, et universas gentes in circuitu subjecerit, et in suam redegerit potestatem. Hoc interim secundum litteram intelligamus hoc modo: Psalmus David quem cecinit Domino: quando victis adversariis reddidit terrae suae, hoc est, Judaeae pacem. Hoc secundum historiam. Caeterum si David interpretatur fortis manu: fortis autem manu nemo est, nisi ille qui vicit omnes gentes, noster David, ad quem clamabant daemones: Quid venisti torquere nos ante tempus, fili David (Matt viii)? Iste psalmus ab eo compositus est, quando restituta est terra. Et egregie dixit quidam: quoniam terra ista quae restituitur, corpora nostra sunt. Vere enim eo tempore debemus cantare Domino, quando terra nostra composita est. Dicamus autem nos et aliter: Non enim nocet, si eamdem rem duobus, et tribus modis intelligamus. Scriptum est enim in Salomone: Assumes, inquit, ea in tabula cordis tui tripliciter (Prov. iii et vii). Non nocet diversum aliquid dicere, cum uno spiritu dicitur: Quando terra ejus constituta est. Terra ista antequam David noster omnes vinceret, non habebat pacem; sed ubique erat discordia. Alia gens colebat Jovem, alia Mercurium, alia Junonem, et’ omnes gentes diversa idola habebant. Vexillum crucis elevatum est, et omnis terra constituta est.","english":"PSALM 96.\n\nA psalm of David himself, when his land was restored to him. We read in the books of Kings and Chronicles that David was a warlike man, and subdued all the nations round about, and brought them under his power. For now let us understand this according to the letter in this way: a psalm of David which he sang to the Lord when, his adversaries having been conquered, he restored peace to his land, that is, to Judea. This according to history. But if David is interpreted as strong of hand: yet no one is strong of hand except he who conquered all nations, our David, to whom the demons cried out: Why have you come to torment us before the time, son of David (Matt 8)? This psalm was composed by him when the land was restored. And someone has said excellently: that this land which is restored is our bodies. For truly we ought to sing to the Lord at that time when our land has been composed. But let us also say it in another way: for it does no harm if we understand the same thing in two and three ways. For it is written in Solomon: Take, he says, them upon the tablet of your heart threefold (Prov 3 and 7). It does no harm to say something different, when it is said by one spirit: When his land was established. This land, before our David conquered all things, had no peace; but everywhere there was discord. One nation worshiped Jupiter, another Mercury, another Juno, and all the nations had different idols. The banner of the cross was raised up, and all the land was established.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":726,"ref":"p726","source":"Dominus regnavit, exsultet terra. Universa terra, et omnis orbis, qui daemonibus et idolis fuerai ante subjectus, Deo nOstro regnante laetetur. Dominus regnavit. Domnus, Creator qui nos fecit, ipse regnavit. O vos qui anto subjecti eratis sub dominio diaboli, nunc subjecti estis sub Domino creatore. Laetentur insulae multae. Bene dixit de animabus nostris: quae variis cogitationibus, quasi variis hinc inde tunduntur fluctibus. Nos autem dicamus, et insulas Ecclesias. Denique dicitur, et in alio loco: Convertentur ad me insulae multae. Vultis scire quoniam insulae dicantur Ecclesiae? Dictum est in propheta ex persona Domini: Loquere, inquit, habitatoribus insulae hujus. Laetentur insulae multae. Quomodo enim insulae in medio mari positae sunt: sic et Ecclesiae quasi in medio mari saeculi istius positae sunt: et ita persecutionibus, quasi diversis tunduntur fluctibus. Verum istae insulae tundantur quotidie, sed non subruuntur. In mari quidem sunt, sed habent fundamentum Christum qui moveri non potest.","english":"The Lord has reigned, let the earth exult. Let the whole earth, and the entire world that had before been subject to demons and idols, rejoice now that our God reigns. The Lord has reigned. The Lord, the Creator who made us, he himself has reigned. O you who were once subject to the dominion of the devil, now you are subject to the Lord your Creator. Let the many islands rejoice. He has spoken well of our souls, which are battered by various thoughts as by various waves from every side. But let us also call the churches islands. Indeed, it is said elsewhere as well: Many islands will be converted to me. Do you wish to know that the churches are called islands? It was said in the prophet, in the person of the Lord: Speak, he says, to the inhabitants of this island. Let the many islands rejoice. For just as islands are situated in the middle of the sea, so too the churches are situated as it were in the middle of this sea of the world, and are thus battered by persecutions as by various waves. Yet these islands are battered daily, but they are not overthrown. They are indeed in the sea, but they have Christ as their foundation, who cannot be moved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":727,"ref":"p727","source":"Nubes et caligo in circuitu ejus. Ego puto nubem istam esse, de qua dicitur in Evangelio: Et operuit, inquit, eos nubes lucida (Matt. vii). Eo tempore quando transformatus est Dominus, et apostoli ceciderunt, operuit eos nubes lucida. Ego puto istas esse nutas, quibus mandavit Dominus ne pluant super Israel imbrem (Isai. v). Ego puto istas esse nubes, de quibus in alio loco dicitur: Veritas tua usque ad nubes (Ps. xxiv). Veritas Domini illa, quae dicit in Evangelium: Ego sum via, veritas et vita. (Joan. xiv). Veritas Dei, Christus est. Veritas Domini usque ad nubes. Nubes apostoli sunt et prophetae: istis mandatum est, ne pluant super Israel imbrem. Ex quo enim, secundum historiam, quod scripturo est in libro Judicum, vellus illud siccatum est (Judic. vi): pluvia in universo orbe discurrit. Quod dicitur, hoc est, Israel siccatus est, et pluvia super omnem orbem discurrit. Nubes et caligo in circuitu ejus. Dominu venit in AEgyptum super nubem levem (Isai. xix). Videte quid dicat. Dominus venit: Dominus atque Salvator in AEgyptum istam in qua nos sumus: in locum tenebrarum ubi Pharao est, Dominus venit. Non venit, nisi in nube levi. Nubes ista levis, quae est? Videtur mihi sancta Maria nullo humano semine praegravata. Ista nubes levis venit in mundum, et secum portat mundi creatorem. Et quid dicitur ibi in Isaia?","english":"Clouds and darkness are round about him. I think that this cloud is the one of which it is said in the Gospel: And a bright cloud, it says, overshadowed them (Matt. 17). At that time when the Lord was transfigured and the apostles fell down, a bright cloud overshadowed them. I think that these are the clouds to which the Lord commanded that they should not rain rain upon Israel (Isa. 5). I think that these are the clouds of which it is said in another place: Your truth reaches even to the clouds (Ps. 36). That truth of the Lord which he speaks in the Gospel: I am the way, the truth, and the life (John 14). The truth of God is Christ. The truth of the Lord reaches even to the clouds. The clouds are the apostles and the prophets: to these it was commanded that they should not rain rain upon Israel. For from the time when, according to the history which is written in the book of Judges, that fleece was dried (Judg. 6), the rain ran over the whole world. What is said is this: Israel was dried up, and the rain ran over the whole world. Clouds and darkness are round about him. The Lord came into Egypt upon a light cloud (Isa. 19). See what he says. The Lord came: the Lord and Savior came into this Egypt in which we are; into the place of darkness where Pharaoh is, the Lord came. He did not come except upon a light cloud. What is this light cloud? It seems to me to be holy Mary, burdened by no human seed. This light cloud came into the world and carries with it the Creator of the world. And what is said there in Isaiah?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":728,"ref":"p728","source":"Dominus venit in AEgyptum super nubem levem: et confringentur idola AEgypti. Venit Dominus, et idola AEgypti commota sunt, et concussa, atque destructa. Nubes ista destruxit Serapim in Alexandria: non imperator homo mortalis; sed nubes ista quae venit in AEgyptum, Nubes et caligo in circuitu ejus: Diximus de nube: dicamus de caligine. Dominus in caligine est. Dominus aut in lumine est, aut in caligine. In lumine incipientibus est. Incipientibus enim simpliciter loquitur: qui vero perfecti sunt, illis mystice loquitur. Denique apostolis non loquebatur quasi turbis, sed intrinsecus loquebatur: et quid dicit? Qui habet aures audiendi, audiat. Ergo hoc quod dicit? et caligo in circui(??)u ejus. Hoc est, et mysteria in circuitu ejus: Propterea dicitur et in Exodo: Et omnis, inquit, populus stabat deorsum: Moyses autem solus ingressus est in montem Sina in caligine (Exod. xix). Non enim poterat omnis populus Dei scire mysteria, quae solus poterat nosse Moyses. Dicitur de Deo: Posuit tenebras latibulum suum (Ps. xvii). Justitia et judicium correctio sedis ejus. Quid vult dicere, correctio sedis ejus? Debuit dicere stabilitas sedis ejus. Quando ergo dicitur, correctio sedis ejus, ostenditur quodcumque corrigitur, pravum fuisse antequam corrigeretur. Judicium ergo Dei antequam veniat ad judicandum, quasi pravum videtur. Nunc videtur injustum, et pravum esse judicium.","english":"The Lord came into Egypt upon a light cloud, and the idols of Egypt shall be broken. The Lord came, and the idols of Egypt were shaken, and dashed to pieces, and destroyed. That cloud destroyed Serapis in Alexandria—not a mortal emperor, but that cloud which came into Egypt. Clouds and darkness are round about him. We have spoken of the cloud; let us speak of the darkness. The Lord is in darkness. The Lord is either in light or in darkness. He is in light for beginners. For to beginners he speaks plainly; but to those who are perfect he speaks mystically. Finally, he did not speak to the apostles as to crowds, but spoke inwardly; and what does he say? He who has ears to hear, let him hear. Therefore what is this that he says: and darkness round about him? That is, and mysteries round about him. For this reason it is also said in Exodus: And all the people, it says, stood below; but Moses alone entered into Mount Sinai in the darkness. For not all the people of God could know the mysteries, which Moses alone could know. It is said of God: He made darkness his hiding place. Justice and judgment are the correction of his seat. What does he mean to say, the correction of his seat? He ought to have said the stability of his seat. Therefore when it is said, the correction of his seat, it is shown that whatever is corrected was crooked before it was corrected. Therefore the judgment of God, before it comes to judging, seems, as it were, crooked. Now the judgment seems unjust and crooked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":729,"ref":"p729","source":"Quando enim iniqui homines ditantur, et sancti pauperes sunt: nonne videtur judicium Dei esse pravum? Quando autem venerit ad judicandum, ut reddat unicuique secundum opera sua, eo tempore quasi corrigetur sedes ejus. Denique vultis scire quia de die judicii dicitur?\n\nIgnis ante ipsum praecedet: Ignem istum qui sanctus est, timeat: qui peccator est, timeat. Ignis iste sanctos purgat: pecca ores consumit. Ignis ante ipsum praecedet. Qui facit angelos suos spiritus, et ministros suos ignem ardentem (Ps. ciii). Ego puto istos esse ignes, boc est, angelos ejus. Isti ergo angeli, hoc est, ignis ejus, procedent ante cum. Iste ignis quos consumit? Quicumque est lignum, fenum, stipula. Qui autem aurum, argentum est, et lapides pretiosi, mittitur quidem in ignem, sed mundior invenitur.\n\nAlluxerunt fulgura ejus orbi terrae, vidit et commota est terra. Dicunt philosophi, quod fulgura ex nubium collisione generentur. Nisi enim prius sonitus auditus fuerit, fulgura noh prospiciuntur. Hoc dicitur et de lapide ignario: qui, nisi collisus fuerit, medius ignis non egredietur. Hoc dicimus secundum historiam, et parvuli adhuc loquimur. Diximus ergo naturam rerum: ut ex natura rerum spirituale aliquid proferamus. Lapis qui vulgo vocatur ignarius, si solus est, ignem non potest mittere: sin autem cum alio lapide collisus fuerit, medius ignis excutitur.","english":"For when wicked men are enriched and the holy are poor, does it not seem that God's judgment is perverse? But when he comes to judge, to render to each according to his works, at that time his seat will be, as it were, set right. Finally, do you wish to know that this is said of the day of judgment?\n\nFire shall go before him. Let him who is holy fear this fire; let him who is a sinner fear it. This fire purges the holy; it consumes sinners. Fire shall go before him. Who makes his angels spirits, and his ministers a burning fire (Ps. 103). I think that these are the fires, that is, his angels. These angels, then, that is, his fire, shall go before him. Whom does this fire consume? Whoever is wood, hay, stubble. But he who is gold, silver, and precious stones is indeed cast into the fire, but is found the purer.\n\nHis lightnings shone upon the circle of the earth; the earth saw and was moved. The philosophers say that lightnings are generated from the collision of clouds. For unless the sound has first been heard, lightnings are not seen. This is said also of the fire-stone: unless it has been struck, the fire within does not come out. We say this according to the history, and as yet we speak as little children. We have therefore spoken of the nature of things, so that from the nature of things we may bring forth something spiritual. The stone commonly called fire-stone, if it is alone, cannot emit fire; but if it has been struck against another stone, the fire is struck out from within.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":730,"ref":"p730","source":"Fac mihi esse nubem Jeremiam, Isaiam, Eliam: nubem autem, el Paulum et Petrum, et caeteros apostolos. Istae ergo nubes quando collisae fuerint inter se, emittunt medium ignem, et lucet orbi terrae. Alluxerunt fulgura ejus orbi terrae; vidit et commota est terra. Apostolorum fulgura alluxerunt in toto orbe terrarum. Commota est. Illi loquebantur, et toultruum vocis eorum universus mundus audiebat. Duo habebant pariter et grandem vocem, et splendida fulgura. Haee fulgura credentes illuminabant: non credentes comburebant.\n\nMontes sicut cera fluxerunt a facie Domini. Mihi videntur isti montes esse daemonum potestates. Sive certe montes, superbi quique homines. Ignis iste non consumit humiles, sed quicumque montuosi sunt: Denique quando fulgur emittitur, difficile illos percutit, qui in valle sunt; sed semper illos qui in monte sunt.","english":"Make Jeremiah, Isaiah, Elijah to be a cloud for me; but a cloud also Paul and Peter, and the rest of the apostles. These clouds, then, when they have clashed against one another, send forth fire from their midst, and it shines upon the circle of the earth. His lightnings shone upon the circle of the earth; the earth saw and was moved. The lightnings of the apostles shone throughout the whole circle of the earth. It was moved. They were speaking, and the whole world was hearing the thunder of their voice. They had both a great voice and brilliant lightnings. These lightnings enlightened those who believed; they burned those who did not believe.\n\nThe mountains flowed like wax from the face of the Lord. These mountains seem to me to be the powers of demons. Or certainly the mountains are any proud men. That fire does not consume the humble, but whoever are mountain-like: finally, when the lightning is sent forth, it rarely strikes those who are in the valley, but always those who are on the mountain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":731,"ref":"p731","source":"Annuntiaverunt coeli justitiam ejus. Isti sunt coeli, de quibus, et in octavo decimo psalmo dicitur: coeli enarrant gloriam Dei. Coeli annuntiant justitiam ejus: terra non annuntiat. Quicumque coelum est, non timet justum Deum. Quicumque de coelis est, non timet ejus annuntiare justitiam. Quicumque sanctus est et coelum est, iste justum Deum non timet. Peccator autem misericordem quaerit Deum.\n\nAnnuntiaverunt coeli justitiam ejus: evangelistae scilicet. Et viderunt omnes populi gloriam ejus. Quia etiam, quibus non est annuntiatum de co, intellexerunt Deum in carne venisse.\n\nConfundantur omnes qui adorant sculptilia. qui gloriantur in simulacris suis. Ut dum in spe vana confunduntur, ad illam veram valeant pervenire\n\nAdorate eum omnes angeli ejus. Annuntiatores regni illius. Audivit et laetata est Sion. Ecclesia quae gloriam ejus speculabatur.","english":"The heavens have declared his justice. These are the heavens of which it is also said in the eighteenth psalm: The heavens tell forth the glory of God. The heavens declare his justice; the earth does not declare it. Whoever is a heaven does not fear a just God. Whoever is of the heavens does not fear to declare his justice. Whoever is holy and is a heaven, he does not fear a just God. But the sinner seeks a merciful God.\n\nThe heavens have declared his justice—that is, the evangelists. And all the peoples have seen his glory. Because even those to whom nothing was announced concerning him understood that God had come in the flesh.\n\nLet all be confounded who adore graven things, who glory in their idols. So that, while they are confounded in vain hope, they may be able to reach that true hope.\n\nAdore him, all his angels. The heralds of his kingdom. Zion heard and was glad—the Church, which was beholding his glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":732,"ref":"p732","source":"Et exsultaverunt filiae Judae. Animae confessorum. Propter judicia tua, Domine. Quia custodierunt ea.\n\nQuoniam tu Dominus Altissimus super omnem terram: nimis superexaltatus es super omnes deos. Et non solum super deos, sed etiam super coelos coelotum.\n\nQui diligitis Dominum, qui solus est bonus; odite malum, diabolum. Custodit Dominus animas sanctorum suorum: de manu peccatoris liberabit eas. Ne cis aliquid noceat.\n\nLux orta est justo. Christus refulget in corde ejus. Et rectis corde laetitia. Quia quem exspectabant, cernere meruerunt.\n\nLaetamini justi in Domino, et confitemini memoriae sanctitatis ejus. Qui eum in recti cordis lumine contemplamini, jugiter collaudate, vel sanctitatem ejus: quia vestrum memor fuit, ut sanctificaret: vel pictatem, qua vos in regno suo ascivit. Qui nobis praestare dignetur, ut, ejus lumine nostris cordibus oriente, mereamur ab eo de praesentibus erui: cujus sumus baptismo a noxiis originalibus liberati. Ipsi gloria cum aeterno Patre et Spiritu sancio in saecula saeculorum. Amen.","english":"And the daughters of Judah rejoiced. The souls of the confessors. Because of your judgments, O Lord. For they kept them.\n\nFor you are the Lord Most High over all the earth: you are exceedingly exalted above all gods. And not only above gods, but even above the heavens of heavens.\n\nYou who love the Lord, who alone is good; hate evil, the devil. The Lord guards the souls of his saints: he will deliver them from the hand of the sinner. Lest anything harm them.\n\nLight has risen for the righteous. Christ shines forth in his heart. And joy for the upright in heart. Because they have deserved to behold him whom they were awaiting.\n\nRejoice, you righteous, in the Lord, and give thanks to the memory of his holiness. You who contemplate him in the light of an upright heart, praise him continually, or praise his holiness: because he has remembered you, to sanctify you: or praise his loving-kindness, by which he has taken you into his kingdom. May he deign to grant us that, with his light rising in our hearts, we may deserve to be rescued by him from present things: we who by baptism have been freed from harmful original things. To him be glory with the eternal Father and the Holy Spirit, for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":733,"ref":"p733","source":"PSALMUS XCVII.\n\nPsalmus David. Iste psalmus vocem prophetae continens, potentiam narrat Dominici nominis ac virtutis.\n\nCantate Domino canticum novum. Canticum novum, est Dei Filius crucifixus, quod numquam auditum fuerat. Nova res, novum habet canticum. Cantate Domino canticum novum. Homo quidem est, qui passus est: sed vos cantate Domino. Passus est quidem quasi homo, sed salvavit quasi Deus. Cantate Domino canticum novum. Canticum novum, mereatur nomen novum. Propterea dicitur et alibi: Et vocabitur, inquit, nomen novum (Isai. lxii). Novum nomen, novum meretur canticum. Et in Apocalypsi dicitur: Qui vicerit, inquit, dabo ei calculum, et nomen novum scribam super enm (Apoc. iii). Nomen novum Christianorum est. Cantate Domino. Quare? Quid enim fecit? Quare enim novum mereatur canticum? Quia mirabilia fecit. Signa fecit in Judaeis: paralyticos sanavit: leprosos purgavit: mortuos suscitavit. Hoc et alii fecerunt prophetae. Vertit panes paucos in plures, et pavit infinitum populum. Hoc fecit et Eliseus. Quid ergo fecit novi, ut mereatur novum canticum? Vultis scire quid novum fecerit Deus? Quasi homo mortuus est, ut homines viverent. Filius Dei crucifixus est, ut nos levaret ad coelum. Quoniam mirabilia fecit. Vultis scire quoniam mirabilia fecit? Filius viduae jacebat in coenaculo: venit Eliseus et contraxit se, et os ad os posuit, et manus ad manus, et pedes ad pedes (IV Reg.","english":"PSALM 97.\n\nA psalm of David. This psalm, containing the voice of the prophet, recounts the power of the Lord's name and might.\n\nSing to the Lord a new song. The new song is the Son of God crucified, which had never been heard. A new thing has a new song. Sing to the Lord a new song. It is a man who suffered, but you, sing to the Lord. He suffered indeed as a man, but he saved as God. Sing to the Lord a new song. The new song deserves the new name. Therefore it is said elsewhere also: And he shall be called, it says, by a new name (Isa. 62). A new name deserves a new song. And in the Apocalypse it is said: To him who conquers, it says, I will give a pebble, and I will write a new name upon him (Rev. 3). The new name is that of Christians. Sing to the Lord. Why? For what has he done? Why does he deserve a new song? Because he has done marvelous things. He performed signs among the Jews: he healed the paralyzed, cleansed the lepers, raised the dead. This the other prophets also did. He turned a few loaves into many, and fed an innumerable people. Elisha did this too. What new thing, then, did he do, that he should deserve a new song? Do you wish to know what new thing God has done? As a man he died, that men might live. The Son of God was crucified, that he might lift us up to heaven. Because he has done marvelous things. Do you wish to know that he has done marvelous things? The son of the widow lay in the upper room: Elisha came and stooped over him, and put mouth to mouth, and hands to hands, and feet to feet (4 Kings","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":734,"ref":"p734","source":"iv). Si enim expandisset se, non reversus esset illius viduae. Ideo se contraxit, ut vivificaret. Cum esset in forma Dei: ideo accepit formam hominis (Philip, ii): ideo se contraxit, ut nos faceret altiores.\n\nSalvavit sibi dextera ejus. Quod dicit, hoc est: Salvavit homines, non alienum, sed suum opus, hoc esi, quod fecerit sibi, sibi ipse salvavit. Fecerat hominem in salutem, qui vitio suo perierat. Iste mortuus est, ut salvaret sibi hominem dextera sua. Dextera hic pro virtute ponitur, et brachium pro robore. Et brachium sanctum ejus. Licet et brachium, et dextera Christus dicatur: Dextera Domini fecit virtutem, et brachium Domini cui revelatum est (Psal. cxvii), tamen hic de Christo dicitur.\n\nNotum fecit Dominus salutare suum. Non dixit, ostendit, sed, notum fecit. Quod dicit, hoc est: quod ante noverant Deum, et suo vitio obliti sunt. Ergo Deus veniens, sua gratia hoc quod perdiderant, manifestavit cis. Ergo hoc dicit: Ille quem noverat Adam, quem noverat Seth (Gen. iv): quem noverat Enoch: qui invocavit Dominum, et speravit in eum: et noverat Noe: et postea oblitus fuerat humanum genus, venit iterum in mundum, ut homines qui postea obliti fuerant, iterum cognoscerent. Notum fecit Dominus salutare suum. In Hebraico legitur: Notum fecit Dominus Jesum suum. Ubicumque enim Salvator dicitur, in Hebraico Jesus ponitur. In conspectu gentium revelavit justitiam suam.","english":"iv). For if he had stretched himself out, he would not have been restored to that widow. Therefore he drew himself in, so that he might give life. Since he was in the form of God, therefore he took the form of a man (Phil. 2); therefore he drew himself in, so that he might make us higher.\n\nHis right hand has saved for himself. What he says is this: He has saved men, not another's work but his own, that is, what he made for himself, he himself has saved for himself. He had made man for salvation, who had perished by his own fault. This one died, so that by his right hand he might save man for himself. Here \"right hand\" is put for power, and \"arm\" for strength. And his holy arm. Although both the arm and the right hand are called Christ—The right hand of the Lord has wrought power, and the arm of the Lord, to whom has it been revealed? (Ps. 117)—nevertheless here it is said of Christ.\n\nThe Lord has made known his salvation. He did not say, he showed, but, he made known. What he says is this: that they had formerly known God, and by their own fault had forgotten him. Therefore God, coming, by his grace made manifest to them what they had lost. Therefore he says this: He whom Adam had known, whom Seth had known (Gen. 4), whom Enoch had known, who called upon the Lord and hoped in him, and had known Noah—and afterward the human race had forgotten—came again into the world, so that men who had afterward forgotten might again know him. The Lord has made known his salvation. In the Hebrew it reads: The Lord has made known his Jesus. For wherever \"Savior\" is said, in the Hebrew \"Jesus\" is put. In the sight of the nations he has revealed his righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":735,"ref":"p735","source":"Nequaquam in sola Judaea, sed, in conspectu gentium. Justum enim erat, ut Salvator salvaret creaturam suam. Revelavit justitiam suam, quae incredulitate hominum fuerat obscurata.\n\nRecordatus est misericordiae suae. Conclusit omnia sub peccato, ut omnibus misereatur (Rom. xi). Et veritatis suae domui Israel. Misericordiae recordatur: veritatem implet. Recordatus est misericordiae suae, hoc est, in gentium populo. Et veritatem suam domui Israel. Hoc opere complens, quod patriarchis promiserat.\n\nViderunt omnes fines terrae salutare Dei nostril. Non solus Israel vidit et Juda, sed, omnes fines: simulque secundum mysticum intellectum, fines terrae. Quamdiu in medio terrae sumus, Deum videre non possumus. Quando ergo quasi relinquimus terram, et in summitate sumus, tunc meremur videre Deum. Vultis scire quomodo fines terrae videant Deum? Legimus in Ezechiel: Et rotae, inquit, illae quae volvuntur, dicebatur cis, Gelgel, quod dicitur revolution (Ezech. i). Gel enim volutio: Gelgel, revolution. Rotae ergo illae audiunt, revolutio. Quoniam rota quasi parvo quodam spatio terram tangit, et tota festinat ad coelum. Ideo dicitur et in alio loco: Sancti lapides volvuntur super terram (Zach. ix). Et quid dicitur in Ezechiele? Quocumque, inquit, ibat spiritus, illuc sequebantur et rotae. Et nos sequamur Spiritum sanctum, ut dicamur rotae. Et quid dicitur ibi?","english":"Not in Judaea alone, but in the sight of the nations. For it was just that the Savior should save His own creation. He revealed His righteousness, which had been obscured by the unbelief of men.\n\nHe remembered His mercy. He shut up all things under sin, that He might have mercy on all (Rom. 11). And His truth to the house of Israel. He remembers mercy: He fulfills truth. He remembered His mercy, that is, among the people of the nations. And His truth to the house of Israel. Fulfilling by this work what He had promised to the patriarchs.\n\nAll the ends of the earth have seen the salvation of our God. Not Israel alone saw, and Judah, but all the ends: and at the same time, according to the mystical understanding, the ends of the earth. As long as we are in the midst of the earth, we cannot see God. When, then, we as it were leave the earth and are on the summit, then we deserve to see God. Do you wish to know how the ends of the earth see God? We read in Ezekiel: And those wheels, he says, which are rolled, were called in Hebrew Gelgel, which is translated revolution (Ezek. 1). For gel is rolling: gelgel, revolution. Those wheels, therefore, hear, revolution. Since a wheel touches the earth, as it were, for a little space, and hastens wholly to heaven. Therefore it is said also in another place: Holy stones are rolled upon the earth (Zech. 9). And what is said in Ezekiel? Wherever, he says, the spirit went, there the wheels also followed. And let us follow the Holy Spirit, that we may be called wheels. And what is said there?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":736,"ref":"p736","source":"Et non, inquit, ibant retrorsum, sed semper ibant ante se. Simulque considerate quid dicat: Non, inquit, revertebantur, sed semper ante se ibant. Praeteritorum enim obliviscebantur, et ad priora se extendebant (Philip, iii). Et plena erant, inquit, oculis. Omnia enim rotarum istarum plena erant lumine Dei. Non est istius temporis, ut de rotis, et de Cherubim, et de animalibus Ezechiel disputemus.\n\nJubilate Deo, omnis terra. Non solum Judaea, sed, omnis terra, jubilate Domino. Signa mittite victoris exercitus. Cantate, et exsultate, et psallite. Cantate, cogitatione: psallite, verbo, hoc est, omnibus membris vestris. Psallat manus in eleemosyna: psallat pes vadens in opere bono.\n\nPsallite Domino in cithara. Omnes cordae vestrae vocales sint. Non potest esse cithara, si una corda defuerit. Quid libi prodest si sis castus, si sis largus in eleemosyna, et invidiosus sis? Quid tibi prodest, si sex cordas integras habueris, et unam ruptam? Si una corda defuerit, perfectus citharae sonus esse non poterit. In tubis ductilibus, et voce tubae corneae. Legimus in Numerorum libro, duo genera esse tubarum: unum genus esse tubarum ductile ex argento; aliud esse genus tubarum cornearum (Nim. x). Ergo hic utrumque dicitur: In tubis ductilibus, et voce tubae corneae. Quod dicitur, hoc est?","english":"And, he says, they did not go backward, but always went forward. And at the same time consider what he says: They did not, he says, turn back, but always went forward. For they forgot the things that were past, and stretched themselves out to the things that were before (Philippians 3). And they were, he says, full of eyes. For all these wheels were full of the light of God. It is not for this time that we should dispute about the wheels, and the Cherubim, and the living creatures of Ezekiel.\n\nShout for joy to God, all the earth. Not only Judaea, but all the earth, shout for joy to the Lord. Send forth the signs of the victorious army. Sing, and exult, and make melody. Sing with the mind; make melody with the word, that is, with all your members. Let the hand make melody in almsgiving; let the foot make melody as it walks in good works.\n\nMake melody to the Lord on the harp. Let all your strings be vocal. There cannot be a harp if one string is missing. What does it profit you if you are chaste, if you are generous in almsgiving, and yet you are envious? What does it profit you if you have six strings intact and one broken? If one string is missing, the full sound of the harp cannot exist. On ductile trumpets, and with the voice of the horn trumpet. We read in the book of Numbers that there are two kinds of trumpets: one kind is the ductile trumpet of silver; the other kind is the horn trumpet (Numbers 10). Therefore here both are mentioned: On ductile trumpets, and with the voice of the horn trumpet. What is it that is said, that is?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":737,"ref":"p737","source":"Tuba ductilis ex argento, sermo Dei est, et eloquia Domini, eloquia casta: argentum igne examinatum, purgatum septuplum (Ps. xi et xiv). Rursum, in voce tubae corneae, hic regnans inducitur vir Dei. In Scripturis proprie cornu pro regno dicitur, et pro potentia: sicut ibi scriptum est: Erexit cornu salutis nobis (Luc. i). Et in alio loco scriptum est: In te inimicos nostros ventilabimus cornu (Ps. xliii). Ergo videte hic quid dicat: Duas habetote tubas, et argenteam, et corneam. Argenteam, ut habeatis sermonem: corneam, ut habeatis virtutem. Vultis scire quoniam cornu semper in bonam partem ponitur. Legimus in Levitico: Nullum: animal offeratur, nisi quodcumque cornutum est. Tria genera animalium offeruntur: bos, qui cornu habet, et aries, qui cornu habet, et hircus, qui cornu habet. Sine causa putas dicitur, ut nullum offeratur animal, nisi quod cornutum est? Et nos ergo quamdiu habemus cornu, meremur victima esse Dei. Si autem cornu nostrum fuerit excussum, quasi debiles sumus, et inter sacerdotes Dei venire non possumus. Moveatur mere et plenitudo ejus. Moveatur mare, et amarae aquae mutentur in dulces. Denique et Mara mutata est et facta est in dulcem saporem (Exod. xv). Aquam illam amaram non fecit aliud dulcem, nisi lignum crucis, quod missum erat in eam. Mihi videtur amarum mare, lex esse Moysi. Hoc est quod dicitur mara, hoc est, amara.","english":"The ductile trumpet of silver is the word of God, and the utterances of the Lord are chaste utterances: silver tried by fire, purified sevenfold. Again, in the voice of the trumpet of horn, the man of God is introduced here as reigning. In the Scriptures, \"horn\" is properly used for kingdom and for power, as it is written there: He has raised up a horn of salvation for us. And in another place it is written: In you we shall scatter our enemies with the horn. Therefore see what he says here: Have two trumpets, both the silver one and the horn one. The silver one, that you may have the word; the horn one, that you may have power. Do you wish to know that \"horn\" is always used in a good sense? We read in Leviticus: Let no animal be offered except whatever is horned. Three kinds of animals are offered: the ox, which has a horn, and the ram, which has a horn, and the goat, which has a horn. Do you think it is said without reason that no animal be offered except what is horned? We therefore, as long as we have a horn, deserve to be a victim of God. But if our horn has been struck off, we are as it were weak, and we cannot come among the priests of God. Let the sea also be moved, and its fullness. Let the sea be moved, and let the bitter waters be changed into sweet. Finally, Mara too was changed and made into a sweet taste. Nothing else made that bitter water sweet except the wood of the cross, which was thrown into it. It seems to me that the bitter sea is the law of Moses. This is what is called mara, that is, bitter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":738,"ref":"p738","source":"Haec amara aqua legis veteris, accepit lignum crucis, et effecta est dulcis.\n\nFlumina plaudent manu simul. Interrogemus Judaeos, qui secundum litteram intelligunt: flumina ventrem habent: flumina voces habent: flumina pedes habent: flumina manus habent. Dicat aliquis: Non est scriptum de ventre, de pedibus. Sed dico tibi: ex uno membro intelligimus et caetera. Non enim possumus intelligere manus sine pedibus, sine ventre, sine membris caeteris. Flumina plaudent manu simul. Flumina quae biberunt de fonte Jesu. Me, inquit, dereliquerunt fontem aquae vivae (Je- Rem. ii). Flumina ipsa de fonte Christi currunt. Ille fons est; nos flumina sumus: si tamen meremur esse flumina. Christus, fons est: sancti, flumina sunt. Qui autem inferiores sunt, rivuli sunt. Alii vero torrentes sunt. Qui sunt torrentes? Qui ad horam habent aquas, et, tentatione veniente, siccantur. Flumina plaudent manu simul. Non est unum flumen, plura sunt flumina. Quot sancti sunt, tot et flumina sunt. Sed ista flumina non habent inter se dissensionem. Quoniam sunt flumina Christi, propterea habent inter se concordiam. Flumina plaudent manu simul. Plaudent, quia opera sanctorum, laus Dei est. Christus non voce laudatur, sed opere. Non audit vocem, sed opera. Flumina plaudent manu simul. Propterea dicit et ipse in Evangelio: Qui sitit, veniat et bibat, et fluent, inquit, flumina de ventre ejus (Joan. vii).","english":"This is the bitter water of the old law; it received the wood of the cross and was made sweet.\n\nThe rivers shall clap their hands together. Let us ask the Jews, who understand according to the letter: rivers have a belly; rivers have voices; rivers have feet; rivers have hands. Let someone say: It is not written concerning a belly, concerning feet. But I say to you: from one member we understand the rest as well. For we cannot understand hands without feet, without a belly, without the other members. The rivers shall clap their hands together—the rivers that have drunk from the fountain of Jesus. \"Me,\" he says, \"they have forsaken, the fountain of living water\" (Jeremiah 2). Those very rivers run from the fountain of Christ. He is the fountain; we are the rivers—if indeed we deserve to be rivers. Christ is the fountain; the saints are the rivers. But those who are lower are brooks. Others, however, are torrents. Who are the torrents? Those who have waters for an hour, and when temptation comes, are dried up. The rivers shall clap their hands together. It is not one river; there are many rivers. As many saints as there are, so many rivers are there. But these rivers do not have dissension among themselves. Because they are rivers of Christ, therefore they have concord among themselves. The rivers shall clap their hands together. They shall clap, because the works of the saints are the praise of God. Christ is praised not by voice but by work. He does not hear the voice, but the works. The rivers shall clap their hands together. Therefore he also says in the Gospel: \"If anyone thirsts, let him come and drink, and rivers,\" he says, \"shall flow from his belly\" (John 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":739,"ref":"p739","source":"Montes exsultabunt in conspectu Domini. Quid simile flumina et montes? Sed quoniam de perfectis sanctis dicit, non dixit, rivuli plaudent manu simul: sed, flumina plaudent manu simul. Videte ordinem: Moveatur mare, et lotus orbis. Flumina plaudent manu simul. Montes nihilominus, qui ad summam justitiam pervenerunt. Dicam el aliter: Moveatur mare, quod ante fuerat immotum, moveatur in adventu Christi. Moveatur mare, jam diximus, hoc est, lex Moysi. Flumina plaudent manu simul, hoc est, prophetae. Montes exsultabunt a conspectu Domini, hoc est, apostoli, Quoniam venit judicare terram. Nequaquam venit humitis tantum in carne, sed gloriosus venit in majestate sua. Quoniam venit judicare terram. Non dixit, perdere: sed, judicare. Venit judicare, ut zizaniam separet a frumento (Matth. xv). Venit, ut pisciculos malos separet a bonis.\n\nJudicabit orbem terrarum in justitia, et populos in AEquitate. Justitia ponitur et aequitas. Primum justitia ponitur, et postea aequitas, proprie dicitur, quae pravum rectum facit. Venit ergo judicare in sua justitia, ut quod pravum est, in illo rectum fiat. Cui sit gloria in saecula saeculorum. Amen.","english":"The mountains will exult in the sight of the Lord. Why does he speak of rivers and mountains alike? But because he is speaking of the perfected saints, he did not say, The brooks shall clap their hands together; but, The rivers shall clap their hands together. See the order: Let the sea be moved, and the whole world. The rivers shall clap their hands together. The mountains likewise, which have reached the summit of righteousness. I shall put it another way: let the sea be moved, which before had been unmoved; let it be moved at the coming of Christ. Let the sea be moved—we have already said this means the law of Moses. The rivers shall clap their hands together, that is, the prophets. The mountains will exult in the sight of the Lord, that is, the apostles, For he has come to judge the earth. By no means has he come humble only in the flesh, but he has come glorious in his majesty. For he has come to judge the earth. He did not say, to destroy, but, to judge. He has come to judge, that he may separate the tares from the wheat (Matthew 15). He has come to separate the bad little fishes from the good.\n\nHe will judge the world in righteousness, and the peoples in equity. Righteousness is set down, and equity. First righteousness is set down, and afterwards equity, which is properly so called as that which makes the crooked straight. He has come, then, to judge in his own righteousness, so that what is crooked may be made straight in him. To whom be glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":740,"ref":"p740","source":"PSALMUS XCVIII.\n\nPsalmus David. Iste psalmus vocem continet prophetae sacerdotis Domini, commonentis ad Dei omnipotentis gratiam referendam.\n\nDominus regnavit, irascantur populi. Tres psalmi idem habent principium: nonagesimus secundus, et nonagesimus sextus, et nonagesimus octavus. Sed cum idem habeant principium in versiculo, in fine diversi sunt. Quando enim dicitur in nonagesimo secundo: Dominus regnavit, decorem indutus est; in nonagesimo vero sexton: Dominus regnavit, exsultet terra; in nonagesimo autem octavo: Dominus regnavit, irascantur populi: videtur quasi ordo sibi esse contrarius. Debuit enim primum dicere: Dominus regnavit, irascantur populi; et postea dicere: Dominus regnavit, exsultet terra; et in ultimo: Dominus regnavit, decorem indutus est. Verum diversus ordo dat nobis aliquam intelligentiae suspicionem. Dominus regnavit, decorem indutus est. Dominus regnavit, et indutus est patriarchis, et prophetis, et populo credenti. Decorem indutus est, quia patriarchae et prophetae, quasi Christi vestimentum fuerunt. Illud est perizoma, quod in Jeremia scribitur: i(??)lud est perizoma, quod habuit, circa lumbos suos, Jeremias. Vultis scire quoniam sancti quasi perizoma, vestimentum Dei sunt (Jerem. xiii, 11)? Propterea ipse Deus loquitur ad Jeremiam: Sicut tu, inquit, posuisti lumbare istud ad lumbos tuos: ita et ego applicavi populum meum ad me.","english":"PSALM 98.\n\nA Psalm of David. This psalm contains the voice of the prophet, the priest of the Lord, admonishing us to give thanks for the grace of God Almighty.\n\nThe Lord has reigned; let the peoples be angry. Three psalms have the same beginning: the ninety-second, the ninety-sixth, and the ninety-eighth. But though they have the same beginning in their verse, they are different in their ending. For when it is said in the ninety-second: The Lord has reigned, he is clothed with beauty; but in the ninety-sixth: The Lord has reigned, let the earth exult; and in the ninety-eighth: The Lord has reigned, let the peoples be angry: the order seems, as it were, contrary to itself. For it ought first to say: The Lord has reigned, let the peoples be angry; and afterwards to say: The Lord has reigned, let the earth exult; and lastly: The Lord has reigned, he is clothed with beauty. But the different order gives us some hint of understanding. The Lord has reigned, he is clothed with beauty. The Lord has reigned, and he is clothed with the patriarchs, and the prophets, and the believing people. He is clothed with beauty, because the patriarchs and prophets were, as it were, Christ's garment. That is the loincloth which is written in Jeremiah: that is the loincloth which Jeremiah had about his loins. Do you wish to know that the saints are, as it were, a loincloth, the garment of God (Jeremiah 13:11)? Therefore God himself speaks to Jeremiah: As you, he says, put this loincloth about your loins, so I also have joined my people to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":741,"ref":"p741","source":"Quomodo ergo vestimentum circa hominem: sic populus circa Deum. Verum quia hoc perizoma, verum quia hic decor, quo Dominus fuerat indutus, trans Euphraten expo· situs est in foramine petrae, et ibi computruit, et ab Assyriis ductus est in captivitatem: Dominus quid facit? Non est nudus, non potest esse sine lumbari, et non potest esse sine veste; priore populo perdito, facit sibi vestem dc populo gentilium. Et quid dicitur: Dominus regnavit, exsultet terra. Exsultet terra universa, hoc est, credentium populus. Denique, vultis scire quoniam secundum lumbare de gentium populo dicitur? Dominus, inquit, regnavit, exsultet terra: laetentur insulae multae. Non una insula Judaea, sed insulae multae, hoc est, totus mundus. Dicat mihi aliquis: Da mihi exemplum de Scripturis, ubi Judaea sola insula dicta sit. Omne quod loquimur, debemus affirmare de Scripturis sanctis: In ore enim duorum et trium testium stabit omne verbum (Deut. xvii, 6). Non habet tantam auctoritatem sermo dicentis, quantum Domini praeceptum. Legimus in propheta Ezechiel: Et tu, inquit, fili hominis, loquere ad habitatores insulae hujus (Ezech. xxvii), hoc est, Judaeae. Quoniam ergo una insula dimissa est, nunc dicitur: Laetentur insulae multae. Ergo lumbare dicitur in priori populo: Dominus regnavit, decorem indutus est.","english":"For just as a garment is around a man, so is the people around God. But because this loincloth, because this ornament with which the Lord had been clothed, was set out beyond the Euphrates in a hole of the rock, and there it rotted, and was led into captivity by the Assyrians: what does the Lord do? He is not naked, he cannot be without a loincloth, and he cannot be without a garment; the former people having been lost, he makes for himself a garment from the people of the Gentiles. And what is said: The Lord has reigned, let the earth exult. Let the whole earth exult, that is, the people of believers. Finally, do you wish to know that the second loincloth is spoken of from the people of the Gentiles? The Lord, it says, has reigned, let the earth exult: let many islands be glad. Not one island, Judaea, but many islands, that is, the whole world. Let someone say to me: Give me an example from the Scriptures where Judaea alone is called an island. Everything we say, we ought to affirm from the holy Scriptures: for in the mouth of two and three witnesses every word shall stand (Deut. 17:6). The word of the speaker does not have as much authority as the command of the Lord. We read in the prophet Ezekiel: And you, it says, son of man, speak to the inhabitants of this island (Ezek. 27), that is, of Judaea. Since, therefore, one island has been sent away, now it is said: Let many islands be glad. Therefore the loincloth is spoken of in the former people: The Lord has reigned, he is clothed with beauty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":742,"ref":"p742","source":"In secundo populo de gentibus congregato: Dominus regnavit, exsultet terra; laetentur insulae multae. Nunc in tertio dicitur: Dominus regnavit, irascantur populi. Sive de Gentibus, sive de Judaeis sunt: quicumque non credunt: irascantur. Quare fremuerunt gentes, et populi meditati sunt inania (Psal. ii)? Dominus regnavit, irascantur populi. Dominus passus est: Dominus crucifixus est: Dominus mortuus est: Dominus resurrexit: Dominus ad coelum victor ascendit. Dominus regnavit, irascantur populi. Qui sunt isti populi? Dicamus exemplum de Evangelio: Quidam paterfamilias ivit accipere sibi regnum de longe (Luc. xix). Quid longius, quam coelum a terra? Dereliquit terram: ivit ad coelos, ut acciperet sibi regnum. Et cives, inquit, illi qui oderant eum, miserunt legationem, dicentes: Nolumus eum regnare super nos. Verum ille accepit regnum, ot venit ad cives pessimos. Venit ad illos, qui regem eum nolebant habere. Et nunc dicit Spiritus sanctus ad cives malos: Velitis, nolitis, Dominus regna- Vit, irascantur populi. O clementia Spiritus sancti: non dixit, pereant: sed, irascantur. Vitium voluit significare, non poenas. Illi irascuntur, et Dominus deprecatur. Et quid dicit? Venite ad me, omnes, qui laboratis et onerati estis (Matt. xi). Regnum accepi a Patre, immo homo quem suscepi, do quasi Deus, accipio quasi homo. Qui sedes super Cherubim, moveatur terra.","english":"In the second people gathered from the nations: The Lord has reigned, let the earth exult; let the many islands rejoice. Now in the third it is said: The Lord has reigned, let the peoples be angry. Whether they are from the Gentiles or from the Jews: whoever does not believe, let them be angry. Why have the nations raged, and the peoples meditated empty things? The Lord has reigned, let the peoples be angry. The Lord suffered; the Lord was crucified; the Lord died; the Lord rose again; the Lord ascended to heaven as victor. The Lord has reigned, let the peoples be angry. Who are these peoples? Let us give an example from the Gospel: A certain householder went to receive for himself a kingdom from afar. What is farther than heaven from earth? He left the earth; he went to the heavens, to receive for himself a kingdom. And his citizens, he says, who hated him, sent an embassy, saying: We do not wish him to reign over us. But he received the kingdom, and came to the worst citizens. He came to those who did not wish to have him as king. And now the Holy Spirit says to the wicked citizens: Whether you wish it or not, the Lord has reigned, let the peoples be angry. O clemency of the Holy Spirit: he did not say, let them perish, but, let them be angry. He wished to signify the fault, not the punishments. They are angry, and the Lord pleads. And what does he say? Come to me, all you who labor and are burdened. I have received the kingdom from the Father; indeed, as man whom I took up, I give as God, I receive as man. You who sit above the Cherubim, let the earth be moved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":743,"ref":"p743","source":"Quamdiu terra immobilis est, sanari non potest Non de terrae motu loquitur, quo videmus terras concuti, et omne mortalium timere genus; sed de nostra terra loquitur. Quae quamdiu immota fuerit, sanari non potest. Quando vero mola fuerit, et intremuerit, tunc recipiet sanitatem. Super quem, inquit, requiescam, nisi super humilem et quietum, et trementes sermones meos (Isai. lxvi)? Quoniam terra tremens commota est: propterea ille qui sedet super Cherubini incipit sedere in terra tremente. Felix est qui solium Dei est. Felix est in quo Deus semper sedet. Diversa sunt schemata. Aut euim sedemus, aut stamus, aut ambulamus, aut jacemus. Infelix est ille cui jacet Deus: jacet etenim cum jacente. Quomodo plangit cum plangente, et ridet cum ridente: ita et jacet cum jacente. Quomodo sitit cum sitiente, et esurit cum esuriente, et nudus est cum nudo, sic et jacet cum jacente. Qui ergo vulneratus est, et jacet; et ipse quodammodo jacere dicitur cum eo. Qui autem ambulat, et ille ambulat cum co. Qui ambulat, videtur quidem melior esse ab eo qui jacet, tamen necdum venit ad ejus felicitatem qui stat. Denique et Adam quando se abscondit a facie Dei: ambulabat ei Deus post meridiem (Gen. iii). Dicat aliquis: Si Adam offenderat, et de paradiso fuerat ejectus: ergo imperfecta felicitate est cuicumque ambulat Deus.","english":"As long as the earth is unmoved, it cannot be healed. He is not speaking of the earthquake by which we see lands shaken and every kind of mortal afraid, but of our earth. As long as it has been unmoved, it cannot be healed. But when it has been ground down and has trembled, then it will receive health. \"Upon whom,\" he says, \"shall I rest, unless upon the humble and quiet, and upon those who tremble at my words\" (Isaiah 66)? Because the trembling earth has been shaken, therefore he who sits above the Cherubim begins to sit upon the trembling earth. Blessed is he who is the throne of God. Blessed is he in whom God always sits. The postures are different. For we either sit, or stand, or walk, or lie down. Unhappy is the one for whom God lies down; for he lies down with the one lying down. Just as he mourns with the mourner and laughs with the one laughing, so too he lies down with the one lying down. Just as he thirsts with the one thirsting, and hungers with the one hungering, and is naked with the naked, so too he lies down with the one lying down. Therefore the one who has been wounded and lies down—he too is said in some manner to lie down with him. But the one who walks—he too walks with him. The one who walks seems indeed to be better than the one who lies down, yet he has not yet come to the happiness of the one who stands. Finally, even Adam, when he hid himself from the face of God, God was walking with him in the afternoon (Genesis 3). Let someone say: If Adam had sinned and had been cast out of paradise, then the happiness of anyone with whom God walks is imperfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":744,"ref":"p744","source":"Et ego dico: Si Adam penitus occisus fuisset, et non ei datus fuisset locus poenitentiae, jacuisset ei Deus. Nunc vero quia datur ei locus poenitentiae: propterea ambulat ei Deus.\n\nDominus in Sion magnus, et excelsus super omnes populous. Ascendens ad coelos, excelsior est omnibus factus: unde nos actusque nostros per singulos dies speculatur.\n\nConfiteantur nomini tuo magno: quoniam terribile et sanctum est. Praeparent sc sancti ad confitendum nomini tuo: quod est sanctum, siquidem tu dixisti: Sancti estote: quia ego sanctus sum (Levit. xix et xx). Et honor regis judicium diligit. Debet se prius homo d(??)judicare, et proprio judicio condemnare mala sua, et sic honoret aeternum regem Deum.\n\nTu parasti dilectiones in populis. Sed proprio vitio depravati sunt. Judicium et justitiam in Jacob tu fecisti. Non solum in patriarchis: sed etiam in populo Christiano, qui meruit primogenita senioris.","english":"And I say: If Adam had been utterly slain, and no place of repentance had been given him, God would have lain against him. But now, because a place of repentance is given him, therefore God walks with him.\n\nThe Lord is great in Zion, and exalted above all peoples. Ascending to the heavens, he has become higher than all: whence he watches over us and our deeds each single day.\n\nLet them confess to your great name: for it is terrible and holy. Let the saints prepare themselves to confess to your name, which is holy, since you have said: Be holy, for I am holy (Leviticus 19 and 20). And the honor of the king loves judgment. A man ought first to judge himself, and by his own judgment condemn his evils, and so honor God the eternal king.\n\nYou have prepared loves among the peoples. But by their own fault they have been depraved. Judgment and justice you have done in Jacob. Not only in the patriarchs, but also in the Christian people, who have deserved the firstborn's rights of the elder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":745,"ref":"p745","source":"Exaltate Dominum Deum nostrum. Ut sit excelsus in cordibus vestris. Et adorate scabellum pedum ejus, quoniam sanctum est. Multae de scabello opiniones sunt: sed hic propheta corpus Dominicum dicit, in quo majestas divinitatis tamquam super scabellum stat. Sanctum enim eum dici saepe docuimus. Quod autem adorari debeatur, eo ascendente apostoli docuerunt, cum adorantes regressi sunt in Jerusalem (Act. i). Sed et ad crucem Dominicam, et ad animam sanctam haec referenda sunt.\n\nMoyses et Aaron in sacerdotibus ejus. Quamquam unus legis, alter sacerdotii regulam teneat: tamen uterque adventum Domini sacerdotali praeconio, vel in legalibus tubis, vel in tintinnabulis nuntiavit. Et Samuel inter cos qui invocant nomen ejus. Samuel Levitici ordinis regulam tenet: quod Ephod illud lineum atque candidum figuravit (II Reg. vi): ostendens candidum effici posse, qui per poenitentiam nomen Domini invocans, lacrymis nigredinem peccati diluerit.","english":"Exalt the Lord our God, that he may be exalted in your hearts. And adore the footstool of his feet, for it is holy. There are many opinions concerning the footstool, but here the prophet speaks of the Lord’s body, in which the majesty of the Godhead stands as upon a footstool. For we have often taught that he is called holy. And that he ought to be adored, the apostles taught when, after adoring, they returned to Jerusalem (Acts 1). But these things are also to be referred to the Lord’s cross and to his holy soul.\n\nMoses and Aaron among his priests. Although the one holds the rule of the law and the other of the priesthood, yet each announced the Lord’s coming with a priestly proclamation, whether in the legal trumpets or in the bells. And Samuel among those who call upon his name. Samuel holds the rule of the Levitical order, which that linen and white ephod figured (2 Kings 6), showing that one can become white who, calling upon the Lord’s name through repentance, has washed away the blackness of sin with tears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":746,"ref":"p746","source":"Invocabant Dominum. Apostoli. Et ipse exaudiebat Eos: in columna nubis loquebatur ad eos. Loculus est Dominus de nube filiis Israel (Exod. xvi et xix): sed et deinceps affatus est apostolus de velamento carnis assumptae: in quo divinitas obumbrata latebat.\n\nCustodiebant testamentum ejus: et praeceptum quod dedit illis. Nihil de his ad irritum d(??)d(??)xerunt.\n\nDomine Deus noster, tu exaudiebas eos; Deus, tu propitius fuisti eis, et ulciscens in omnes adinventiones eorum. Omnia enim quae agere studuerunt, ad perfectum deduxisti: quia placita erant tibi.\n\nExaltate Dominum Deum nostrum, et adorate in monte sancto ejus: quoniam sanctus Dominus Deus noster. Sanctos vos exhibete in Ecclesia ejus, sicut ipse eam exhibuit sanctam, non habentem maculam aut rugam (Ephes. v). Qui nobis praestare dignetur, ut modum sacerdotalis ordinis eum sanctitate perfecta tenentes, quae studemus agere de bono, ipse perducere dignetur ad effectum.","english":"They were calling upon the Lord—the apostles—and he himself was hearing them; he spoke to them in a pillar of cloud. The Lord spoke from the cloud to the children of Israel; but afterward he also addressed the apostle from the veil of the flesh he had assumed, in which the veiled divinity lay hidden.\n\nThey were keeping his covenant, and the commandment that he gave them. They brought none of these things to nothing.\n\nLord our God, you were hearing them; God, you were propitious to them, and avenging upon all their devices. For all the things they strove to do, you brought to perfection, because they were pleasing to you.\n\nExalt the Lord our God, and adore on his holy mountain, for holy is the Lord our God. Show yourselves holy in his Church, as he himself showed her holy, not having spot or wrinkle. May he who deigns to grant us this, that we who hold the order of the priesthood with perfect holiness may deign to bring to effect the good things we strive to do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":747,"ref":"p747","source":"PSALMUS XCIX.\n\nPsalmus pro confessione. Iste psalmus vocem prophetae continet, qui fideles provocat in laudibus Dominicis incessabiliter exercere.\n\nJubilate Deo omnis terra, servite Domno in laetitia, Qui, excusso a cervicibus vestris legis jugo, non in moerore veteris servitutis, sed in libertate novi hominis exsultatis.\n\nIntroite in conspectu ejus in exsultatione. Non jocis turpibus dissolvimini: sed omnia quaecumque facitis, in gloriam Dei facite.\n\nScitote quoniam Dominus ipse est Daus: ipse fecit nos, et non ipsi nos. Ab eo enim sumus non solum corporaliter facti, sed etiam in novum hominem recreati. Et hoc non nostro merito, sed suo dono.\n\nNor populus ejus, et oves pascuae ejus. Ipse est pastor bonus, qui animam suam pro ovibus suis posuit (Joan. x). Nos autem sumus oves, qui eum sequimur, et vocem ejus audivimus. Introite portas ejus in confessione. Sicut enim ipse porta est Patris cum dicit: Per me si quis introierit salvabitur (Ibid.), ita et apostoli portae sunt ejus per quas ad eum acceditur: quas nemo potest ingredi, nisi se peccata confitendo purgaverit. Atria ejus in hymnis confitemini illi. Dilatatas ei mentes cum hymnis spiritualibus canticisque deferte.","english":"PSALM 99.\n\nA psalm for confession. This psalm contains the voice of the prophet, who urges the faithful to exercise themselves unceasingly in the praises of the Lord.\n\nShout for joy to God, all the earth; serve the Lord in gladness. For you, having shaken the yoke of the law from your necks, exult not in the sorrow of old servitude but in the freedom of the new man.\n\nEnter into his presence with exultation. Do not dissolve into shameful jests, but whatever you do, do all for the glory of God.\n\nKnow that the Lord himself is God; he made us, and not we ourselves. For we are from him, made not only in the body but also recreated into a new man. And this is not by our merit but by his gift.\n\nAnd we are his people, and the sheep of his pasture. He is the good shepherd who laid down his soul for his sheep (John 10). But we are the sheep who follow him and have heard his voice. Enter his gates in confession. For just as he himself is the gate of the Father when he says, \"If anyone enters through me, he will be saved\" (ibid.), so too the apostles are his gates, through which one comes to him; and no one can enter them unless he has purified himself by confessing his sins. In his courts, confess to him with hymns. Bring to him minds enlarged with spiritual hymns and songs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":748,"ref":"p748","source":"Laudate nomen ejus, quoniam suavis est Dominus. Nihil enim acerbum habet: In aeternum misericordia Ejus. Quia nos redemit, et jugiter salvat. Et usque in generationem, et generationem veritas. Qua populos judicabit. Qui nobis praestare dignetur, ut ab ipso facti, ab ipso redempti, mereamur et in laetitia sempiterna jubilum exsultationis cum gratiarum actione concinere. Ipsi gloria cum aeterno Patre et Spiritu sancto in saecula saeculorum. Amen.\n\nPSALMUS C.\n\nPsalmus ipsi David. Iste psalmus vocem continet prophetae, Dei misericordias enarrantis.\n\nMisericordiam et judicium cantabo tibi, Domine. Misericordiam audiant peccatores qui desperant de sua salute, qui sunt in poenitentia. Judicium audiant contemptores, qui dicunt: Misericors est Dominus: peccemus, indulgebit nobis. Psallam et intelligam in via immaculate. Ut intelligat quis quod psallit, et sensus ipsius contempletur psalmum, ut non vagetur mens ejus foras, et corpore quidem videatur psallere, mens autem sine fructu sit. In via immaculata: ut ambulans in hoc mundo juste agam, et maculam non habeam.","english":"Praise His name, for the Lord is sweet. For He has nothing harsh in Him: His mercy endures forever. Because He has redeemed us and continually saves us. And unto generation and generation His truth. By which He will judge the peoples. May He deign to grant us, who were made by Him and redeemed by Him, that we may merit also to sing together a shout of exultation with thanksgiving in eternal gladness. To Him be glory with the eternal Father and the Holy Spirit forever and ever. Amen.\n\nPSALM 100.\n\nA psalm of David himself. This psalm contains the voice of the prophet declaring the mercies of God.\n\nI will sing of mercy and judgment to You, O Lord. Let sinners who despair of their salvation, who are in penitence, hear of mercy. Let the contemptuous hear of judgment, who say: The Lord is merciful: let us sin, He will pardon us. I will sing and understand in the blameless way. That each one may understand what he sings, and his mind may contemplate the psalm, so that his mind does not wander abroad, and while he seems in body to sing, his mind be without fruit. In the blameless way: that walking in this world I may act justly and have no stain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":749,"ref":"p749","source":"Quando venies ad me. Quando amem intellectum recepero, et juste egero: tunc cum fiducia dico ad Dominum: Quando venies ad me? Venies autem, de secundo ejus adventu accipiendum est.\n\nPerambulabam in innocentia cordis mei: in medio domus meae. Nihil sic placet Deo, ut simplicitas et innocentia. Denique Spiritus sanctus in aliis volatilibus non complacuit nisi in columba, propter simplicitatem, el in quadrupedibus in ove, propter mansuetudinem.\n\nNon proponebam ante oculos meos rem injustam. Non anteponebam aliquid Domino, neque consentiebam iniquitati: sed totus ad Deum eram.\n\nFacientes praevaricationem odivi. Sive pater meus erat, sive mater, sive frater, aut soror, sive amicus, tamen si declinasset a timore Domini: hunc odio habebam, et omnino ad eum non accedebam. Non anteponebam propinquitatem aut amicitiam pietati Domini.\n\nNon adhaesit mihi cor pravum. Non erat in me aliquid difficile, aut perversum aliquid: sed aequitas et justitia. Declinantem a me malignum non cognoscebam. Hoc est, si erat inibi amicus aut proximus, sive episcopus aut presbyter, sive in quacumque dignitate constitus: tamen si pervertebat vias suas, sic eum fugiebam, ut penitus ejus memoriam non facerem.","english":"When will you come to me? When I have received a mind of understanding and have acted justly, then with confidence I say to the Lord: When will you come to me? But \"you will come\" must be understood of His second advent.\n\nI walked in the innocence of my heart, in the midst of my house. Nothing pleases God so much as simplicity and innocence. Indeed, the Holy Spirit was not well pleased with other birds but with the dove, on account of its simplicity, and among four-footed beasts with the sheep, on account of its gentleness.\n\nI did not set an unjust thing before my eyes. I did not set anything before the Lord, nor did I consent to iniquity, but I was wholly toward God.\n\nI hated those who commit transgression. Whether it was my father, or my mother, or my brother, or my sister, or my friend, yet if he had turned aside from the fear of the Lord, I held him in hatred and did not approach him at all. I did not set kinship or friendship before devotion to the Lord.\n\nA perverse heart did not cleave to me. There was nothing difficult in me, nor anything crooked, but equity and justice. The malignant one who turned aside from me I did not know. That is, if there was a friend or neighbor there, or a bishop or a presbyter, or one established in whatever dignity, yet if he was perverting his ways, I fled from him so that I made no memory of him at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":750,"ref":"p750","source":"Detrahentem proximo suo, hunc persequebar. In tantum non oportet consentire detrahenti, ut etiam quantum in nobis est persequamur talem, providentes in utroque utilitatem, ut nec libenter audiamus, nec illum permittamus peccare. Tanta enim distantia est inter fornicantem, et detrahentem: ut ille qui fornicatur, se tautum occidat: ille autem qui detrahit, et se et illum qui audit demergat.\n\nSuperbo oculo, et insatiabili corde, cum hoc non edebam. Si quis erat superbus aut avarus, cum hoc penitus non edebam.\n\nOculi mei super fideles terrae, ut sedeant mecum. Non dixit divites, aut imperatores, aut episcopos, aut presbyteros, aut diaconos: sed fideles: cum istis sedebam. Potest hoc dicere, et episcopus sanctus vir, quoniam non ordinabam presbyterum illum qui mibi obsequebatur, aut propinquum meum, sed eum quem sciebam fidelem. Et iterum idem potest dicere: Quoniam omnes clericos meos, et laicos fideles habebam. Potest ex persona Domini dici iste versiculus: Ambulans in via immaculata, hic mihi ministrabat. Quoniam non ordinabam eos qui mibi propinqui erant, sed justos et fideles.","english":"Him who slandered his neighbor, I persecuted. One ought not to agree with a slanderer to such an extent that, as far as lies in us, we even persecute such a person, providing for the benefit in both respects: that we neither listen willingly nor permit him to sin. For so great is the difference between a fornicator and a slanderer that the one who fornicates kills only himself, whereas the one who slanders plunges both himself and the one who listens into ruin.\n\nWith the proud of eye and the insatiable of heart, with this one I did not eat. If anyone was proud or greedy, with this one I did not eat at all.\n\nMy eyes are upon the faithful of the land, that they may sit with me. He did not say the rich, or emperors, or bishops, or presbyters, or deacons, but the faithful: with these I sat. A holy man, even a bishop, can say this: that I did not ordain that presbyter who was obedient to me, or my relative, but the one whom I knew to be faithful. And again the same man can say: that I held all my clerics and laymen to be faithful. This verse can be spoken in the person of the Lord: He who walks in the blameless way, this one ministered to me. For I did not ordain those who were related to me, but the just and the faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":751,"ref":"p751","source":"Qui loquitur iniqua, non direxit in conspectu oculorum meorum. Intantum enim declinabam ab eo qui detrahebat proximo suo, ut nec illi crederem, nec audirem talem.\n\nIn matutino interficiebam omnes peccatores terrae, bene dixit, peccatores terrae. Peccatores enim terreni sunt. Hoc vult dicere, quod immissiones diaboli quas mihi suggerebat, ejiciebam de corde meo, et non suscipiebam. Cogitationibus enim malis ejectis, daemones occiduntur. Judaei hunc versum audientes, et sequentes litteram occidentem, et desiderantes sanguinem fundere, si quis praevaricatus fuerit de lege, interficiunt cum. Siquidem non sunt contendi occisione prophetarum: sed et ipsum Dominum crucifixerunt. Ut disperderem de civitate Domini omnes qui operantur iniquitatem. Utinam et nos disperdamus de civitate Domini operantes iniquitatem. Civitas Domini est Ecclesia sanctorum, congregatio justorum. Disperdam, hoc est, arguam, increpem eum qui peccat, ut poenitentiam agat, et disperdat iniquitatem de corde suo. Non enim dixit, ut abjiciatur, sed ut salvetur.","english":"He who speaks wicked things has not set them before my eyes. For I turned aside so far from the one who slandered his neighbor that I neither believed him nor listened to such a person.\n\nIn the morning I was killing all the sinners of the earth—he rightly said, the sinners of the earth. For sinners are earthly. This is what he means: that the devil's suggestions which he was putting into me, I was casting out of my heart and not receiving. For when evil thoughts are cast out, demons are killed. The Jews, hearing this verse and following the letter that kills, and desiring to shed blood, kill anyone who has transgressed the law. Indeed, they were not content with the killing of the prophets, but they even crucified the Lord himself. That I might destroy from the city of the Lord all who work iniquity. Would that we too might destroy from the city of the Lord those who work iniquity. The city of the Lord is the Church of the saints, the assembly of the righteous. I destroy—that is, I rebuke, I reprove the one who sins, so that he may repent and destroy iniquity from his heart. For he did not say that he should be cast out, but that he should be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":752,"ref":"p752","source":"PSALMUS CI.\n\nOratio pauperis cum anxiaretur, et in conspectu Domini funderet precem suam. Iste psalmus in principio vocem prophetae continet ex persona peccatoris: dem laus in ea Dominici nominis continetur·\n\nDomine, exaudi orationem meam, etc. Quia de toto corde profertur.\n\nNon avertas faciem tuam a me. Si quis in corde mundo orat, et non arguitur sua conscientia: hoc potest dicere: Peccator enim non audet dicere: Non avertas faciem tuam a me, sed magis dicit: Averte faciem tuam a peccatis meis. In quacumque die tribulor, inclina ad me aurem tuam: In quacumque die invocavero te: velociter exaudi me. Pro praesentibus pressuris orat, ut ab his contemplatione divina eripiatur.\n\nQuia defecerunt sicut fumus dies mei. Ac si dicat: Infantulus fui, et dum nescio, veni in juvenilem aetatem, et iterum in perfectam aetatem, et dum nescio, senui. Et defecerunt sicut fumus dies mei. Quidam autem putant se esse sempiternos, et perseverant in suo peccato. Et ossa mea sicut cremium aruerunt. Ossa dicit ipsam fortitudinem. Si ergo quod est in me forte, hoc aruit, et infirmum factum est: quanto magis quae per naturam infirma est caro?","english":"PSALM 101\n\nThe prayer of the poor man when he was anxious, and poured out his plea in the sight of the Lord. This psalm contains at its beginning the voice of the prophet in the person of the sinner; yet praise of the Lord's name is contained in it.\n\nLord, hear my prayer, etc. Because it is brought forth from the whole heart.\n\nDo not turn your face away from me. If anyone prays with a clean heart, and is not accused by his own conscience, he can say this. For a sinner does not dare to say, Do not turn your face away from me, but rather says, Turn your face away from my sins. On whatever day I am in trouble, incline your ear to me: on whatever day I call upon you, hear me swiftly. He prays concerning present pressures, that by divine contemplation he may be snatched away from them.\n\nFor my days have failed like smoke. As if he were saying: I was a little infant, and while I did not know it, I came into the age of youth, and again into full maturity, and while I did not know it, I grew old. And my days have failed like smoke. But some think themselves to be everlasting, and persist in their sin. And my bones have dried up like a hearth-stone. By bones he means strength itself. If, then, what is strong in me has dried up and become weak, how much more the flesh, which is weak by nature?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":753,"ref":"p753","source":"Percussus sum ut fenum, et aruit cor meum. Sicut et alibi scriptum est: Homo sicut fenum dies ejus. Sic enim vita hominum viret, et cito arescit. Quia oblitus sum manducare panem meum. Non dixit, non desideravi manducare, aut contempsi manducare. In tantum mihi venit memoria peccatorum meorum, et talem poenitentiam egi, ut etiam obliviscerer manducare: desiderium Dei habens, et ipsum solum considerans.\n\nA voce gemitus mei: adhaesit os meum carni meae. Discant qui agunt poenitentiam, quomodo debeant agere poenitentiam. Ita enim exsiccavi memetipsum ut sine carne essem, et pelles meae cohaererent ossibus meis. Carnem pro pelle dixit.\n\nSimilis factus sum pellicano solitudinis. Duo genera dicuntur esse horum volatilium. Unum in aquis est, et esca ejus pisces sunt: et unum in solitudine, et esca ejus venenata animalia, hoc est, serpentes, et crocodili, et lacertae. Dicuntur autem ista volatilia Latine onocrotali. Illi ergo similis factus sum qui est in solitudine: qui comedit venenata animalia, hoc est, esca mea quasi venenum erat mihi. Factus sum sicut nycticorax in domicilio. Scimus quia corvus niger est: et nihil habet in se album. Hyperbolice voluit dicere: quia, Factus sum sicut nycticorax. Sic ergo in die niger est: quanto magis in nocte? Sic ergo factus sum propter peccata mea, memetipsum considerans.","english":"I am struck down like grass, and my heart has withered. As it is written elsewhere: Man, his days are like grass. For so the life of men flourishes and quickly dries up. Because I forgot to eat my bread. He did not say, I did not desire to eat, or I scorned to eat. So greatly did the memory of my sins come upon me, and such penitence did I perform, that I even forgot to eat, having a longing for God and considering him alone.\n\nFrom the voice of my groaning: my bone has clung to my flesh. Let those who do penance learn how they ought to do penance. For I so dried myself up that I was without flesh, and my skin clung to my bones. He said flesh for skin.\n\nI have become like a pelican of the wilderness. Two kinds of these birds are said to exist. One is in the waters, and its food is fish; and one is in the wilderness, and its food is venomous animals, that is, serpents, and crocodiles, and lizards. These birds are called in Latin onocrotali. I have therefore become like that one which is in the wilderness, which eats venomous animals; that is, my food was as it were poison to me. I have become like a night raven in the dwelling. We know that the raven is black, and has nothing white in it. He wished to say by hyperbole: Because I have become like a night raven. So then, it is black in the day; how much more in the night? So then I have become, because of my sins, considering myself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":754,"ref":"p754","source":"Quia cinerem tamquam panem manducavi. In cinerem intingebam panem meum: et sic comedebam. Si ergo propheta hoc dicit, nos quid facimus? Et poculum meum cum fletu miscebam. Nihil mihi erat suave, neque panis, neque poculum: sed tantum coelestem panem desiderabam, id est Christum.\n\nA facie irae indignationis tuae. Et haec omnia faciebam, considerans adventum tuum et futurum judicium. Quia elevans allisisti me. Hoc dicant qui aliquando fuerunt sancti, et ceciderunt. Exaltati enim in virtutibus, postea ceciderunt. Siquidem sancti dicunt: quia elevans tenuisti me.\n\nDies mei sicut umbra declinaverunt. Si dies, quanto magis noctes? hoc est, si lumen, quanto magis tenebrae? Et ego sicut fenum arui. Quoniam sicut fenum, sic pertransit homo, et siccatur.\n\nTu exsurgens, misereberis Sion. Ex hoc versiculo manifestum est quod ex persona Sion dictus est iste psalmus: et non ex persona prophetae. Sion autem est quae in specula posita est, et ca quae veniunt de longe prospiciens. Haec ergo Sion, quae in alto posita est, in sublime cecidit. Ergo qui stat, videat ne cadat (I Cor. x). Quia tempus miserendi ejus: quia venit tempus. Aut propter poenitentiam tempus est miserendi: aut secundum adventum Salvatoris significat. Confidat ergo qui agit poenitentiam: quoniam venit tempus salvandi. Misericors est enim Dominus (Psal. lxxvii et Eccl. ii).","english":"Because I have eaten ashes like bread. I dipped my bread in ashes, and so I ate it. If therefore the prophet says this, what are we to do? And I mixed my drink with weeping. Nothing was sweet to me, neither bread nor drink, but I desired only the heavenly bread, that is, Christ.\n\nBecause of the anger of your indignation. And I was doing all these things, considering your coming and the future judgment. Because you lifted me up and cast me down. Let those say this who were once holy and have fallen. For being exalted in virtues, they afterwards fell. Indeed the saints say: because you lifted me up, you held me.\n\nMy days have declined like a shadow. If the days, how much more the nights? That is, if the light, how much more the darkness? And I have dried up like grass. For as grass, so man passes away and is dried up.\n\nYou will arise and have mercy on Zion. From this verse it is clear that this psalm was spoken in the person of Zion, and not in the person of the prophet. Now Zion is she who is placed on a watchtower, and who looks out ahead at those things that come from afar. This Zion, therefore, who is placed on high, has fallen from the heights. Therefore let him who stands take heed lest he fall (1 Cor. 10). Because the time has come for showing her mercy: because the time has come. Either because of repentance it is a time for showing mercy, or it signifies according to the coming of the Savior. Let him therefore who does repentance have confidence, because the time of salvation has come. For the Lord is merciful (Ps. 77 and Eccl. 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":755,"ref":"p755","source":"Quoniam placuerunt servis tuis lapides ejus. Lapides sancti sunt. Terra autem, hoc est, peccatores, misericordia Domini indigent. Et terrae ejus miserebuntur. Ut fructum exhibeat sanctitatis.\n\nTimebunt gentes nomen Domini: et omnes reges terrae gloriam tuam. Quae prius idola metuebant, et daemoniorum nomina invocabant: nunc nomen tuum venerentur et timeant.\n\nQuia aedificabit Dominus Sion. Ecclesiam suam super fundamentum apostolorum et prophetarum: Et videbitur in gloria sua. Cum omne corpus ejus glorificaverit ad similitudinem imaginis gloriae suae.\n\nEt respexit in orationem humilium: et non sprevit preces eorum. Sed adventu suo visitavit mundum: qui olim desiderabatur.\n\nScribantur haec in generatione altera. In novo Testamento. Et populus qui creabitur, laudabit Dominum. Christianus utique, qui prius peccatis mortuus, in eo est recreatus.","english":"For your servants have been pleased with its stones. The stones are holy. But the earth, that is, sinners, stand in need of the Lord's mercy. And they will have mercy on its earth, so that it may yield the fruit of holiness.\n\nThe nations will fear the name of the Lord, and all the kings of the earth your glory. Those who formerly feared idols and called upon the names of demons now revere and fear your name.\n\nBecause the Lord will build Zion, his Church, upon the foundation of the apostles and prophets; and he will be seen in his glory, when he has glorified his whole body after the likeness of the image of his glory.\n\nAnd he looked upon the prayer of the humble, and did not despise their supplications. But by his coming he visited the world, which had long been desired.\n\nLet these things be written for another generation, in the New Testament. And the people who will be created will praise the Lord—the Christian people, surely, who, once dead in sins, have been recreated in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":756,"ref":"p756","source":"Quia prospexit de excelso sancto suo: Dominus de coelo in terram aspexit. Ut audiret gemitus compeditorum: ut solvat filios interemptorum. Respexit ut misereretur. Descendit ut vincula, quibus nexi eramus, absolveret.\n\nUt annuntient in Sion nomen Domini, et laudem ejus in Jerusalem. Semper bonus nuntius, nova exhibet gaudia: sicut Angelus ad Mariam: Spiritus, inquit, sanctus superveniet in te (Luc. i). Et iterum pastoribus: Ecce ego annuntio vobis hodic gaudium magnum: quia natus est vobis Salvator (Ibid., ii). Sic(??)et nunc in Sion vel iu Jerusalem nuntiatur: quia natus est in terris is qui mundo peccatis mortuo vitam afferret.\n\nIn conveniendo populos in unum: et reges ut serviant Domino. Convenient in una credulitate, ut serviant Redemptori.\n\nRespondit ei in via virtutis suae: paucitatem dierum meorum nuntia mihi. Respondit Dominus Jerusalem in die virtutis, id est, cum ad passionem accederet: et annuntiavit paucitatem dierum suorum, dicens: Quia venient dies cum circumdaberis ab inimicis, et eradicaberis (Luc. xix), et reliqua.","english":"Because he has looked down from his holy height: the Lord looked from heaven upon the earth. That he might hear the groaning of those in chains: that he might loose the sons of the slain. He looked down that he might have mercy. He descended that he might release the bonds by which we were bound.\n\nThat they may declare in Zion the name of the Lord, and his praise in Jerusalem. Always a good messenger, he brings new joys: as the Angel to Mary: The Holy Spirit, he says, will come upon you (Luke 1). And again to the shepherds: Behold, I announce to you today a great joy: for a Savior has been born to you (Ibid., 2). So also now in Zion or in Jerusalem it is announced: that he has been born on earth who would bring life to the world, dead in sins.\n\nWhen the peoples gather together: and kings, that they may serve the Lord. They will gather in one faith, that they may serve the Redeemer.\n\nHe answered him in the way of his strength: tell me the fewness of my days. The Lord answered Jerusalem in the day of his strength, that is, when he was approaching his passion: and he declared the fewness of his days, saying: For the days will come when you will be surrounded by enemies, and you will be uprooted (Luke 19), and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":757,"ref":"p757","source":"Et ne revoces me in dimidio dierum meorum: in generatione et generationem anni tui. Iniqui nec dimidiant dies (Ps. liv). Iste vero orat, ut non revocctur a dimidio dierum, scilicet ut ad perfectum veniens virum perennitate temporum cum Domino perfruatur.\n\nInitio tu, Domine, terram fundasti, et opera manuum tuarum sunt coeli. Sicut enim in principio ista creasti: ita et nunc vel terram corporis nostri in novum reparas hominem: vel mentes nostras coelorum dignitate componis. Sed de prioribus coelis ait:\n\nIpsi peribunt, tu autem permanes. Juxta illud: Coelum et terra transibunt: verba vero mea non proeteribunt (Matth. xxiii, et Marc. xiii). Et omnes sicut vestimentum veterascent. Et sicut opertorium mutabis eos, et mutabuntur: tu autem idem ipse es, et anni tui non deficient. Hoc est, qui eras in coelis, ipsum te ostendis in terris. Idem in utero virginis: ipse in infernum descendens. Idem resurgens a mortuis: ipse regressus es in coelum.","english":"And do not call me back in the midst of my days: in generation and generation are your years. The wicked do not halve their days (Ps. 54). But this man prays that he not be called back from the midst of his days, namely that, coming to perfection, he may enjoy the Lord with the everlastingness of times.\n\nIn the beginning you, Lord, founded the earth, and the works of your hands are the heavens. For just as you created these things in the beginning, so also now you either restore the earth of our body into a new man, or compose our minds with the dignity of the heavens. But concerning the former heavens it says:\n\nThey themselves will perish, but you remain. According to that: Heaven and earth will pass away, but my words will not pass away (Matt. 23, and Mark 13). And all things will grow old like a garment. And like a covering you will change them, and they will be changed: but you yourself are the same, and your years will not fail. That is, you who were in the heavens show yourself the same on the earth. The same in the womb of the virgin: the same descending into hell. The same rising again from the dead: the same you have returned into heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":758,"ref":"p758","source":"Filii servorum tuorum habitabunt. Quia tibi per apostolos sunt renati. Et semen eorum in soeculum dirigetur. Vel praedicatio, vel virtus eorum in omni gente distenditur. Nos vero deprecemur Dominum, ut exaudiat orationes supplicum, mentibus nostris inserat lumen suum: ut ejus magnificentiam enarrantes, mereamur sanctis ejus consortes effici in coelestibus regnis. Cui gloria et imperium in saecula saeculorum. Amen.\n\nPSALMUS CII.\n\nPsalmus David. Iste psalmus maxime circa pietatem atque misericordiam Dei commoratur: ait enim:\n\nBenedic, anima mea, Domino: et omnia quae intra me sunt, nomini sancto ejus. Dicitur et in alio loco: Et scitote, quoniam Dominus ipse est Deus (Ps. xcix). Et nunc dicitur: Et omnia quoe intra me sunt, nomini sancto ejus. Si dixerimus, Benedic, anima mea, Domino: et Dominus, Dominus est: quod nomen hic quaerit Dominus? Si Dominus, Dominus appellatur: quid dicit: Et omnia quae intra me sunt nomini sancto ejus? Adventus Filii, nomen Patris est. Ante adventum Christi sciebatur Deus: Pater ignorabatur. Denique ipse dicit in Evangelio: Pater, revelavi nomen tuum hominibus (Joan. xvii). Non possumus in singulis versiculis immorari: quoniam longus est psalmus: sed breves sententiolas debemus singulis versiculis coaptare, magis sensum exponentes, quam verba texentes.","english":"The children of your servants will dwell. Because they have been reborn for you through the apostles. And their seed will be directed forever. Either their preaching or their virtue is spread abroad among every people. But let us beseech the Lord, that he may hear the prayers of suppliants, and implant his light in our minds: so that, recounting his magnificence, we may be made worthy to become companions of his saints in the heavenly kingdoms. To whom be glory and dominion forever and ever. Amen.\n\nPSALM 102.\n\nA psalm of David. This psalm dwells especially upon the goodness and mercy of God: for it says:\n\nBless the Lord, O my soul: and all that is within me, bless his holy name. It is said also in another place: And know that the Lord himself is God (Ps. 99). And now it is said: And all that is within me, bless his holy name. If we say, Bless the Lord, O my soul: and the Lord is Lord: what name does the Lord seek here? If he is called Lord, Lord: why does he say: And all that is within me, bless his holy name? The coming of the Son is the name of the Father. Before the coming of Christ, God was known: the Father was unknown. Finally he himself says in the Gospel: Father, I have revealed your name to men (John 17). We cannot linger over individual verses, since the psalm is long: but we ought to fit brief sentences to individual verses, expounding the sense rather than weaving together the words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":759,"ref":"p759","source":"Benedic, anima mea, Domino: et noli oblivisci omnes retributiones ejus. Multas retributiones nobis praestitit Dominus: grandia nobis beneficia praestitit: quia coelum, quia terram, quia elementa omnia pro nobis fecit.\n\nQui propitiatur omnibus iniquitatibus tuis. Ut eas quasi nubem deleat. Qui sanat omnes infirmitates tuas. Peccata quibus infirmaris. Multas infirmitates habet anima nostra. Quot peccata, tot infirmitates. Denique et illa mulier, in Evangelio, quae decem et octo annis habebat spiritum infirmitatis, et caput sursum erigere non poterat (Luc. xiii). Videte quid dicat: Quando aliquis habet spiritum infirmitatis, contractus est, deorsum conspicit, terram intuetur, coelum videre non potest.\n\nQui redimit de interitu vitam tuam. Pretio, inquit, redempti estis: nolite fieri servi hominum (I Cor. vi et vii). Quod est majus pretium quam Creatorem procreatura sua sanguinem fundere? Qui coronat te in misericordia et miserationibus. Praecurrente misericordia dat victoriam, tribuit palmam.","english":"Bless the Lord, O my soul: and do not forget all his recompenses. The Lord has bestowed many recompenses upon us: he has bestowed great benefits upon us: because he made heaven, because he made earth, because he made all the elements for our sake.\n\nWho is propitiated for all your iniquities. So that he may blot them out as a cloud. Who heals all your infirmities. The sins by which you are made weak. Our soul has many infirmities. As many sins, so many infirmities. Finally, that woman also in the Gospel, who for eighteen years had a spirit of infirmity, and could not raise her head upward (Luke 13). See what he says: When anyone has a spirit of infirmity, he is bent down, he looks downward, he gazes at the earth, he cannot see heaven.\n\nWho redeems your life from destruction. You have been redeemed, he says, at a price: do not become slaves of men (1 Cor 6 and 7). What price is greater than that the Creator should shed his blood for the creature he made? Who crowns you in mercy and compassion. With mercy going before, he gives victory, he grants the palm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":760,"ref":"p760","source":"Qui replet in bonis desiderium tuum. Conjungens te sanctis in coelesti Jerusalem.\n\nRenovabitur ut aquilae juventus tua. Ut a veteri in novum hominem muteris.\n\nFaciens misericordias Domini, et judicium omnibus injuriam patientibus. Ut, oppressis impiis, erigat pauperes suos.\n\nNotas fecit vias suas Moysi: filiis Israel voluntates Suas. Ei qui legem spiritualiter intelligit, vel ei qui eum mentis oculis contemplatur.\n\nMisericors et miserator Dominus: patiens et multum misericors. Quia cito flectitur ad misericordiam.\n\nNon in perpetuum irascetur, neque in aeternum com- Minabitur, etc. Meliora enim quam merebamur, indulsit.\n\nQuoniam secundum altitudinem coeli a terra corroboravit misericordiam suam super timentes se. Distat multum coelum a terra; sed divina misericordia jugiter suos et protegit, et confirmat.\n\nQuantum distat ortus ab occidente, longe fecit a nobis iniquitates nostras. Ubi Deus appropinquat, elongantur delicia: ut, juxta Apostolum, ubi abundat peccatum, superabundet ei gratia (Rom. v).","english":"Who fills your desire with good things, joining you to the saints in the heavenly Jerusalem.\n\nYour youth will be renewed like the eagle's, so that you may be changed from the old man into the new.\n\nWho does the mercies of the Lord, and judgment for all who suffer wrong, so that, when the wicked are put down, he may raise up his poor.\n\nHe made his ways known to Moses: his wills to the children of Israel—to him who understands the law spiritually, or to him who contemplates him with the eyes of the mind.\n\nThe Lord is merciful and compassionate: patient and very merciful, because he is quickly moved to mercy.\n\nHe will not be angry forever, nor will he threaten for eternity, etc. For he has granted better things than we deserved.\n\nFor according to the height of heaven from the earth he has strengthened his mercy upon those who fear him. Heaven is far distant from the earth; but divine mercy continually both protects and strengthens its own.\n\nAs far as the east is from the west, he has made our iniquities far from us. Where God draws near, delights are removed far off: so that, according to the Apostle, where sin abounds, grace may superabound in it (Rom. 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":761,"ref":"p761","source":"Quomodo miseretur pater filiorum, miserius est Dominus timentibus se. Miseretur pater filio, cum eum verberat ut emendet. Ita et Dominus corripit nos interdum ut salvos faciat: non tamen in perpetuum derelinquit ut perdat.\n\nQuoniam ipse cognovit figmentum nostrum. Scit enim propheta genus humanum tamquam testam figuli de luto formatam, in honorem filiorum ascitum: ideoque considerans ei judicium mortis pro delictis appropinquare, ait misericordiam deprecans:\n\nRecordatus est quoniam pulvis sumus, homo sicut fenum dies ejus. Ac si diceret: Non irasceris. ut conteras; sed recordaris quod vasa figuli sumus: quae semel confracta, reparari non possunt; sed protinus decidunt et arescunt. Tamquam flos agri sic efflorebit. Ad tempus.\n\nQuoniam spiritus pertransiit in illo, et non subsistit: et non cognoscit amplius locum suum. Transeunte autem spiritu, omnis jucunditas viriditatis ejus traditur oblivioni.","english":"As a father has mercy on his sons, so the Lord has mercy on those who fear him. A father has mercy on his son when he beats him to correct him. So too the Lord sometimes chastises us to save us; yet he does not abandon us forever to destroy us.\n\nFor he himself knew our frame. For the prophet knows that the human race was formed like the potter's clay from mud, adopted to the honor of sons; and therefore, considering that the judgment of death draws near to it because of its sins, he speaks, imploring mercy:\n\nHe remembered that we are dust; man's days are like the grass. As if he were saying: You will not be angry so as to crush us; but you remember that we are the potter's vessels, which, once broken, cannot be repaired, but at once fall away and dry up. Like the flower of the field so will he flourish. For a time.\n\nFor the spirit has passed through him, and he does not endure; and he knows his place no more. But when the spirit passes, all the pleasantness of his greenness is given over to oblivion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":762,"ref":"p762","source":"Misericordia autem Domini ab aeterno, et usque in aeternum super timentes eum. Quia cum peccatores arguit, justis misericordiam praebet.\n\nEt justitia ejus in filios filiorum his qui servant testamentum ejus, et memores sunt mandatorum ipsius ad faciendum ea. In operibus utique bonis: quibus mandata Dei jugiter memorantur, ut custodiantur ab ipsis.\n\nDominus in coelo paravit sedem suam, et regnum ipsius omnibus dominabitur. Ascensionem Dominicam praedicit, quae post reparationem hominis facta est: per quam Christus Dominus universos mundi Anes suae dominationi subegit.\n\nBenedicite Dominum, angeli ejus. Nuntii veritatis. Potentes virtute, facientes verbum illius. Illicoquae fuerit locutus, explentes. Ad audiendam vocem sermonum ejus. Hoc est, intelligere quae praeceperit.\n\nBenedicite Domino, omnes virtutes ejus, ministri ejus qui facilis voluntatem ejus. Qui, virtute illius roborati, verbum Ecclesiis ministratis.","english":"But the mercy of the Lord is from everlasting to everlasting upon those who fear him. For when he reproves sinners, he shows mercy to the righteous.\n\nAnd his justice is upon the children of children of those who keep his covenant, and remember his commandments to do them. In good works, surely: by which the commandments of God are continually remembered, that they may be kept by them.\n\nThe Lord has prepared his seat in heaven, and his kingdom shall rule over all. He foretells the Lord's Ascension, which was accomplished after the restoration of man: through which Christ the Lord subjected all the ends of the world to his dominion.\n\nBless the Lord, his angels. Messengers of truth. Mighty in strength, doing his word. Fulfilling whatever he has spoken. To hear the voice of his words. That is, to understand what he has commanded.\n\nBless the Lord, all his hosts, his ministers who do his will. Who, strengthened by his power, minister the word to the Churches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":763,"ref":"p763","source":"Benedicite Domino, omnia opera ejus. Vos utique qui in eo vivitis. Quia omne opus quod factum est in eo vita est (Joan. i). In omni loco dominationis ipsius. Nihil enim reperitur ubi non dominetur. Omnia continet, et se ubique diffundit. Benedic, anima mea, Dominum. Haec autem propheta non de sua tantum anima, sed et ad nostras quoque animas loquitur, ut eum jugiter benedicant qui bona largitur, qui peccatis propitiatur, qui dc interitu redimit; qui in bonis omne desiderium complet: qui nunc nobis miseteri dignetur ut pater filiis, delictorum molibus hic remissis; cui est cum aeterno Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.\n\nPSALMUS CIII.\n\nPsalmus David. Iste psalmus ipsius creatura vocem continet laudantem ac benedicentem Deum. Sed hoc ipsum spiritualiter debemus advertere.\n\nBenedic, anima mea, Domino. Ut dum benedicis illum, tu benedicaris ab illo. Provocat semetipsum propheta in benedicendo Deo. Benedicere autem Domino, hoc est, qui laudat Dominum, semetipsum benedicit. Domine Deus meus. Omnibus quidem es et Deus, et Dominus; sed mihi proprie, quia non sum servus peccati. Magnificatus es vehementer. Vel in me, vel in reliquis sanctis tuis. Qui omnium Deus, meus specialiter Deus: quia non sum servus peccati, quia merui vocari servus tuus. Magnificatus es vehementer.","english":"Bless the Lord, all his works. You surely who live in him. For every work that was made is life in him (John 1). In every place of his dominion. For nothing is found where he does not rule. He contains all things, and diffuses himself everywhere. Bless, my soul, the Lord. But the prophet says these things not only of his own soul, but also to our souls, that they may continually bless him who bestows good things, who is propitious to sins, who redeems from destruction; who fulfills every desire in good things; who now deigns to have mercy on us as a father on his sons, our heavy sins being here forgiven; to whom with the eternal Father and the Holy Spirit be honor and glory for ages of ages. Amen.\n\nPSALM 103.\n\nA psalm of David. This psalm contains the voice of creation itself praising and blessing God. But we ought to attend to this very thing spiritually.\n\nBless, my soul, the Lord. That while you bless him, you may be blessed by him. The prophet provokes himself in blessing God. But to bless the Lord is this: he who praises the Lord blesses himself. O Lord my God. You are indeed God and Lord to all; but properly to me, because I am not a servant of sin. You are greatly magnified. Either in me, or in your other saints. You who are the God of all, are especially my God: because I am not a servant of sin, because I have merited to be called your servant. You are greatly magnified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":764,"ref":"p764","source":"Confessionem et decorem induisti. Induisti confessionem dicens: Confitebor tibi, Domine, Pater coeli et terrae (Matth. xi). Induisti decorum, illo de nube splendida respondente: Hic est Filius meus dilectus in quo bene complacui: ipsum audite (Matth. xvii). Confessio dupliciter intelligitur. Aut in poenitentia, aut in gloria Dei: Hoc est, gloriam induisti: quemadmodum in Evangelio ipse Salvatur dicit: Confitebor libi, Pater: hoc est, glorifico te: aut quia confitemur peccata nostra Domino. In co enim quod confitemur Deo peccata nostra, glorificamus eum. Et decorem induisti. Videte ordinem. Primum aliquis confitetur, et sic accepit pulchritudinem, et decorem, et postea lumen. Hoc enim sequitur: Amictus lumine sicut vestimento. Contrarius videtur hic versiculus illi qui ait: Posuit tenebras latibulum suum: Vel illi qui dicit: Nubes et caligo in circuitu ejus. Sed sciendum quia de occultis mysteriis ista dicuntur: nam de istius lucis plenitudine tota terra refulget.","english":"You have clothed yourself with confession and beauty. You have clothed yourself with confession, saying: I confess to you, Lord, Father of heaven and earth (Matthew 11). You have clothed yourself with beauty, when he answered from the bright cloud: This is my beloved Son in whom I am well pleased: listen to him (Matthew 17). Confession is understood in two ways: either in penitence, or in the glory of God—that is, you have clothed yourself with glory, just as in the Gospel the Savior himself says: I confess to you, Father—that is, I glorify you—or because we confess our sins to the Lord. For in that we confess our sins to God, we glorify him. And you have clothed yourself with beauty. See the order. First someone confesses, and thus receives loveliness and beauty, and afterward light. For this follows: Clothed with light as with a garment. This verse seems contrary to that one which says: He made darkness his hiding place; or to that one which says: Clouds and darkness are round about him. But it must be known that these things are said of hidden mysteries; for from the fullness of this light the whole earth shines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":765,"ref":"p765","source":"Extendens coelum sicut pellem. In modum enim libri cujusdam, sive voluminis, coelum, cum majestas Dei voluerit, vel extenditur, vel plicatur: sicut Evangelica testatur fides. Qui tegis aquis superiora Ejus. Superiora coeli, juxta Genesim, ab aquis teguntur (Gen. i): quia aquas super firmamentum positas dicit: quas multitudinem angelorum intelligimus: juxta illud: Aquae quae super coelos sunt laudent nomen Domini (Psal. cxlviii).\n\nQui ponis nubem ascensum tuum. Dominus enim Jesus, benedictis discipulis, elevatus est, et nubes suscepit illum, et intuebantur eum euntem in coelum (Act. i). Qui ambulas super pennas ventorum. Super omnem alacritatem ventorum Dominus incedit. Sed et super sanctorum animas quae ad coelestia tendunt, et inambulat et quiescit.\n\nQui facis angelos tuos spiritus. Ut inspirent hominibus ejus facere voluntatem: quia carnalis homo non capit ea quae sunt Dei. Et ministros tuos ignem urentem. Ut in aliis lumen veritatis infundant: in aliis peccata consumant.","english":"Extending the heaven like a skin. For after the manner of a certain book or volume, the heaven, when the majesty of God wills it, is either extended or folded up, as the faith of the Gospel testifies. You who cover its upper parts with waters. The upper parts of heaven, according to Genesis, are covered with waters (Gen. 1), because he says that the waters were placed above the firmament, which we understand as the multitude of angels, according to that saying: The waters that are above the heavens, let them praise the name of the Lord (Ps. 148).\n\nYou who make the clouds your ascent. For the Lord Jesus, when the disciples had been blessed, was lifted up, and a cloud received him, and they watched him going into heaven (Acts 1). You who walk upon the wings of the winds. The Lord walks upon all the swiftness of the winds. But also upon the souls of the saints that strain toward heavenly things, he both walks and rests.\n\nYou who make your angels spirits. That they may inspire men to do his will, because the carnal man does not grasp the things that are of God. And your ministers a burning fire. That in some they may pour in the light of truth, in others consume sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":766,"ref":"p766","source":"Qui fundasti terram super stabilitatem suam, etc. Discordare videntur haec cum illo, ubi ait: Coelum et terra transibunt. Sed haec visibilis terra praeterit: corporis vero terra quae fructum exhibet sanctitatis, mysteriorum coelestium pallio circumdatur.\n\nSuper montes stabunt aquae. Super excelsam superbiam insipientes populi commorantur. Ab increpatione tua fugient: a voce tonitrui tui formidabunt. Vox enim tua est cum dicis: Poenitentiam agite: appropinquabit regnum coelorum (Matth. iii). Tamquam tonitruum vero, ut hi timeant, cum minaris, cum ais: Nisi poenitentiam egeritis, omnes simul peribitis (Luc. xiii).\n\nAscendunt omnes. Sancti in spiritualem proficiunt intelligentiam. Et descendunt campi. Populi eorum doctrinis subditi, ut virtutum floribus repleantur. In locum quem fundasti eis. In conventum Ecclesiasticum.\n\nTerminum posuisti quem non transgredientur. Catholicam utique fidem, quam usque ad terminum praesentis vitae custodiunt. Neque convertentur operire terram. In flagitiis quibus prius vixerant.","english":"You who founded the earth upon its own stability, etc. These words seem to disagree with that passage where it says: Heaven and earth will pass away. But this visible earth passes away; yet the earth of the body, which brings forth the fruit of holiness, is wrapped in the cloak of heavenly mysteries.\n\nThe waters will stand upon the mountains. Upon lofty pride the foolish peoples dwell. At your rebuke they will flee: at the voice of your thunder they will be afraid. For it is your voice when you say: Repent: the kingdom of heaven is at hand (Matthew 3). But like thunder, so that they may fear, when you threaten, when you say: Unless you repent, you will all perish together (Luke 13).\n\nThey all ascend. The saints advance into spiritual understanding. And the fields descend. The peoples subject to their teachings, so that they may be filled with the flowers of virtues. To the place which you founded for them. Into the assembly of the Church.\n\nYou have set a boundary which they will not cross. The Catholic faith, certainly, which they keep even to the boundary of the present life. Nor will they turn back to cover the earth. In the shameful deeds in which they had formerly lived.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":767,"ref":"p767","source":"Qui emittis fontes in convallibus. Inter deserta gentium, baptismi gratiam tribuit. Inter medium montium. Id est, Ecclesiarum. Pertransibunt aquae. Ipsius lavacri, sive doctoris: irrigando donis coelestibus populum.\n\nEt potabunt omnes bestiae agri, exspectabunt onagri in siti sua. Ut omnibus haec gratia aequaliter ministretur: sicut ait Paulus: Sapientibus et insipientibus debitor sum (Rom. i).\n\nSuper ea volucres coeli habitabunt. Qui excelsiorem ad intelligendum meruerunt sensum. De medio potrarum. Id est, Ecclesiarum. Dabunt vocem suam. Ad collaudandam Deum.\n\nRigans montes. Hoc est, apostolos. De superioribus suis. De coelestibus, effundens stiper eos Spiritum sanctum. De fructu opevum tuorum satiabitur terra. De beneficiis largitionis tuae.\n\nProducens fenum jumentis, et herbam servituti ho- Minum. Unicuique secundum propriam tribuens necessitatem.","english":"You send forth springs in the valleys. Among the wildernesses of the nations, he bestows the grace of baptism. In the midst of the mountains. That is, of the churches. The waters shall pass through. Of that same washing, or of the teacher: by irrigating the people with heavenly gifts.\n\nAnd all the beasts of the field shall drink, the wild asses shall wait in their thirst. That this grace may be ministered equally to all: as Paul says: I am a debtor to the wise and to the foolish (Rom 1).\n\nOver these the birds of heaven shall dwell. Those who have merited a loftier understanding. From the midst of the rocks. That is, of the churches. They shall give forth their voice. To praise God.\n\nWatering the mountains. That is, the apostles. From his high places. From the heavenly places, pouring out the Holy Spirit upon them. The earth shall be satisfied with the fruit of your works. With the benefits of your bounty.\n\nBringing forth grass for the beasts of burden, and herb for the service of men. Granting to each one according to his own need.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":768,"ref":"p768","source":"Ut educas panem de terra, et vinum laetificet cor Hominis. A terreni corporis agro quem a nobis assumpsit, mysterium proferens coelestis panis ac poculi salutaris, quo reficiatur Ecclesia.\n\nUt exhilaret faciem ejus in oleo. Exhilaratur enim oleo misericordiae, justorum facies coram Deo. Et panis cor hominis confirmat. Ipse panis ipsa corda nostra confirmat: qui descendens de coelo vitam tribuit mundo.\n\nSaturabuntur ligna campi. Sive rationabiles, sive irrationabiles homines, sicut superius de bestiis atque onagris exposuimus. Et cedri Libani. Excelsiores merito sancti. Quas plantavit. In unitate Ecclesiasticae fidei. Illic passeres nidificabunt. Sapientes aedificant.\n\nErodii domus dux est eorum. Erodius major est omnibus volatilibus, qui aquilam vincit et comedit. Igitur talis homo, qui in domo Dei habitat, ducatum praebeat ad vincendum diabolum, quia aquila saepe pro diabolo ponitur. Montes excelsi cervis. Hoc animal serpentes occidit, et ipsos comedit. Ergo bene in montibus habitat, qui interficit intelligibilem serpeutem: qui sapientior erat in paradiso prae omnibus bestiis, qui decepit Evam (Gen. iii). Petra refugium herinaciis. Qui timidus est, refugium habet petram: petra autem Christus est.","english":"That you may bring forth bread from the earth, and wine may gladden the heart of man. From the field of the earthly body which he assumed from us, bringing forth the mystery of the heavenly bread and the saving cup, by which the Church is refreshed.\n\nThat he may make his face cheerful with oil. For the face of the righteous is made cheerful before God with the oil of mercy. And bread strengthens the heart of man. That same bread strengthens our very hearts: which, descending from heaven, gives life to the world.\n\nThe trees of the field shall be satisfied. Whether rational or irrational men, as we explained above concerning the beasts and the wild asses. And the cedars of Lebanon. The saints, more exalted in merit. Which he planted. In the unity of the ecclesiastical faith. There the sparrows shall build their nests. The wise build.\n\nThe house of the heron is their leader. The heron is greater than all birds, which conquers the eagle and eats it. Therefore such a man, who dwells in the house of God, should provide leadership for conquering the devil, because the eagle is often put for the devil. The high mountains for the deer. This animal kills serpents, and eats them. Therefore he dwells well in the mountains, who kills the intelligible serpent: who was wiser in paradise than all the beasts, who deceived Eve (Gen. 3). The rock is a refuge for the hedgehogs. He who is fearful has the rock for a refuge: but the rock is Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":769,"ref":"p769","source":"Fecit lunam in tempore. Aiunt quando crescit luna, crescere fructus omnes, et quando minuitur, iterum fructus minui. Ergo bene dixit: Fecit lunam in tempore. Aut alifer intelligamus lunam Ecclesiam. In proficiendo enim Ecclesiam, proficimus et cum ipsa, et cum persecutionem patitur, et minuitur, et nos cum illa minuimur, et persecutionem patimur. Sol cognovit occasum suum. Si sol occidit: nos putamus nosmetipsos sempiternos esse? In hoc autem mirandum est: quomodo tantum lumen, et tanta claritas quae operit universum mundum lumine suo: in momento occidit. Oremus autem ut non nobis occidat sol justitiae.\n\nPosuisti tenebras et facta est nox, in ipsa pertransibunl omnes bestiae silve. Et secundum litteram ordinem habet: quoniam ideo facta est nox, ut homines requiescerent ab operibus suis, et bestiae egrederentur ad pastionem. Secundum tropologiam autem: quando nobis occubuerit sol justitiae: omnia nobis tenebrosa sunt, et tunc in nos pertranseunt bestiae: et leo rugiens, volens rapere et devorare nos.","english":"He made the moon in its season. They say that when the moon waxes, all fruits grow, and when it wanes, the fruits wane again. Therefore he spoke well: He made the moon in its season. Or else let us understand the moon as the Church. For as the Church makes progress, we too make progress with her; and when she suffers persecution and is diminished, we too are diminished with her and suffer persecution. The sun has known its going down. If the sun sets, do we think that we ourselves are everlasting? But in this we must marvel: how such great light and such brightness, which covers the whole world with its light, goes down in a moment. But let us pray that the sun of righteousness may not go down upon us.\n\nYou have set darkness and night was made; in it all the beasts of the forest will pass through. And according to the letter it has its order: for night was made for this reason, that men might rest from their works, and the beasts might go out to feed. But according to the tropological sense: when the sun of righteousness has set for us, all things are dark to us, and then the beasts pass through against us: even the roaring lion, wanting to seize and devour us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":770,"ref":"p770","source":"Catuli leonum rugientes, ut rapiant et quoerant a Deo escam sibi. Dene dixit, a Deo: quoniam sanctos cupit decipere: ac si dicat, Judam, David Salomonem Petrum: sicut scriptum est: escae ejus electae (Abac. i).\n\nOrtus est sol, et congregati sunt. Ne tristetur ille qui cecidit, sed poenitentiam agat. Oritur illi sol justitiae, et fugiunt ab eo omnes bestiae et peccata, et efficitur talis, qualis, et antea fuit. Iterum enim ortus est sol justitiae.\n\nExibit homo ad opus suum et ad operationem suam usque ad vesperum. Postquam autem ortus fuerit sol justitiae: iterum eximus ad operationem nostram usque ad vesperum, hoc est, usque ad consummationem. Oportet ergo nos omni tempore operari justitiam.\n\nQuam magnificato sunt opera tua, Domine. In excessum mentis venit propheta. Non inveniens quo. modo laudaret Dominum, dixit: Quam magnificata sunt opera tua. Domine. Excedunt humanum sensum tua opera. Omnia in sapientia fecisti. In Domino nostro Jesu Christo. Ipse enim est sapientia Dei secundum Apostolum dicentem: quod in ipso creata sunt omnia (Rom. xi). Impleta est terra possessione tua. Et revera omnia opera Domini plena sunt sapientia. Quando enim videmus formicam scire quando hyems venit; et reponit sibi escam, et iterum culicem tam minutum, habere oculos, venirem et universa membra sicut ei nos habemus, et policem et alia.","english":"The young lions roaring, to seize and to seek from God food for themselves. Then he said, from God: because he desires to deceive the saints: as if he were saying, Judas, David, Solomon, Peter: as it is written: his choice foods (Habakkuk 1).\n\nThe sun has risen, and they have gathered together. Let not the one who has fallen be sad, but let him do penance. For him the sun of justice rises, and all the beasts and sins flee from him, and he is made such as he was before. For again the sun of justice has risen.\n\nMan shall go forth to his work and to his labor until evening. But after the sun of justice has risen: again we go forth to our work until evening, that is, until the consummation. Therefore we ought at all times to work justice.\n\nHow magnificent are your works, Lord. The prophet came into an excess of mind. Not finding in what manner he might praise the Lord, he said: How magnificent are your works, Lord. Your works exceed human understanding. You have made all things in wisdom. In our Lord Jesus Christ. For he himself is the wisdom of God, according to the Apostle who says: that in him all things were created (Romans 11). The earth is filled with your possession. And truly all the works of the Lord are full of wisdom. For when we see the ant know when winter comes; and store up food for itself, and again the gnat, so tiny, to have eyes, a belly and all members just as we have them, and a thumb and other things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":771,"ref":"p771","source":"Videmus autem elephantem tam magnam bestiam habere oculos, nares, pedes, ventrem sicut et nos in ipsis locis. Similiter autem et apem, quomodo faciat mel et ceram. Nonne sunt haec miratione digna, et sapientia plena?\n\nHoc mare magnum et spatiosum manibus: illic reptilia quorum non est numerous. Animatia pusilla cum magnis. Nonne est hoc mirae sapientiae quomodo in mari sunt reptilia, quorum non est numerus? Et pisces tam majores quem minors: quomodo sint in profundo, et inde resumunt vitam, ubi si homo ceciderit, moritur, ei ipsi si venerint in terra, moriuntur? Illic naves pertransibunt. Quis ex nobis est navis fortis qui possit istud saeculum fugere et non submergatur aut offendet in petram: sed habeat sensum qui eum gubernet, ut possit salvus fieri.\n\nDraco iste quem formasti ad illudendum ei. Judaei dicunt, draconem magnum fecit Deos, qui dicitur Leviathan, et est in mari: et quando, aiunt, recedit Oceanus, draco vertitur. Nos autem dicamus: Iste est draco, qui de paradiso ejectus est, qui decepit Evam: datus est in hoc mundo ad illudendum nobis. Quantos enim monachos et clericos praeicipitavit.·Omnia a te exspectant ut des illis escam in tempore, etc. Quia omnia Dei nutu vivunt.","english":"But we see that the elephant, so great a beast, has eyes, nostrils, feet, and belly just as we do, in those same places. And likewise the bee, how it makes honey and wax. Are not these things worthy of wonder, and full of wisdom?\n\nThis great and spacious sea, in their hands: there the creeping things whose number is not to be counted. Small creatures with great. Is this not of wondrous wisdom, how in the sea there are creeping things whose number is not to be counted? And fish both greater and smaller: how they are in the deep, and from there recover their life, where if a man should fall, he dies, and if they themselves come onto the land, they die? There the ships shall pass through. Who among us is a strong ship, who can flee this world and not be submerged or strike against the rock: but let him have a pilot to steer him, that he may be able to be saved.\n\nThat dragon whom you formed to mock him. The Jews say that God made a great dragon, who is called Leviathan, and is in the sea: and when, they say, the Ocean withdraws, the dragon is turned. But let us say: This is the dragon who was cast out of paradise, who deceived Eve: he was given into this world to mock us. For how many monks and clerics has he cast down! All things wait upon you, that you may give them food in due season, etc. Because all things live by the will of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":772,"ref":"p772","source":"Auferes spiritum ipsorum et deficient, et in pulverem suum revertentur. Consummationem mundi significat: quando praecepto Dei omnia exterminantur, sicut scriptum est: Terra es et in terram ibis (Gen. iii).\n\nEmitte spiritum tuum et creabuntur. In die consummationis. Si spiritus creat: ergo Deus est. Ita enim creat, quomodo et Pater.\n\nSit gloria Domini in saeculum. Ergo et nos qui glorificamus, sempiterni erimus. Laetabitur Dominus in operibus suis. Laetitia est enim Domini, quando nos creatura ipsius, benedicimus eum in die resurrectionis.\n\nQui respicit terram, et facit eam tremere. Tremet enim terra nostra in die judicii. Significat autem peccatores terrenos. Qui tangit montes et fumigant. Si montes fumigant, quanto magis terra? Sancti fumigant: quoniam omnes per ignem salvabimur. Non enim haberent fumum, nisi ignis esset.\n\nCantabo Domino in vita mea: psallam Deo meo quamdiu sum. Quemadmodum et alibi dixit: Dimitte me ut refrigerer priusquam abeam, et amplius non cro (Ps. xxxviii). Dimitte me paululum temporis, ut agam poenitentiam pro peccatis meis: quoniam in inferno non est qui possit confiteri peccata sua.","english":"You will take away their spirit and they will fail, and they will return to their dust. He signifies the consummation of the world: when by the command of God all things are destroyed, as it is written: Dust you are and to dust you shall go (Gen. 3).\n\nSend forth your spirit and they will be created. On the day of consummation. If the Spirit creates, therefore he is God. For he creates just as the Father does.\n\nLet the glory of the Lord be for ever. Therefore we too who glorify him will be eternal. The Lord will rejoice in his works. For it is the Lord's joy when we, his creation, bless him on the day of resurrection.\n\nHe who looks upon the earth and makes it tremble. For our earth will tremble on the day of judgment. But he signifies earthly sinners. He who touches the mountains and they smoke. If the mountains smoke, how much more the earth? The saints smoke: since we shall all be saved through fire. For they would not have smoke unless there were fire.\n\nI will sing to the Lord in my life: I will sing psalms to my God as long as I am. Just as he also said elsewhere: Let me be, that I may be refreshed before I go hence, and be no more (Ps. 38). Let me be for a little time, that I may do penance for my sins: since in hell there is no one who can confess his sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":773,"ref":"p773","source":"Jucundum sit ei eloquium meum. Jucundum sit ei ut merito aliquis possit laudare et benedicere Deum. Optativo modo dixit, non imperativo. Ego vero delectabor in Domino. Beati qui post judicium hoc dicunt.\n\nDeficiant peccatores a terra. Non dixit ut peccatores pereant, sed ipsum peccatum, ut non appareat. Peccato autem non apparente, utique jam non sunt peccatores: sed omnes justi invenientur. Et iniqui ita ut non sint. Scilicet iniqui, sed justi.\n\nPSALMUS CIV.\n\nAlleluia. Iste psalmus maxime patrum replicat historiam: sed spiritualiter debet intelligi. Omnia enim quae contingebant antiquitus, in figura contingebant, ut nos erudiremur (II Cor. x).\n\nConfitemini Domino, et invocate nomen ejus. Confitemini et dicite: quoniam peccatores sumus. Tu autem misericors, et misereris nobis. Et invocate nomen ejus. Ut non fingamus idola in cordibus nostris, sed Dominum nostrum invocemus, et ipse erit redemptio nostra. Annuntiate inter gentes optra ejus. Erubescant Judaei qui dicunt in Israel tantum facta esse mirabilia et opera ejus.","english":"Let my speech be pleasing to him. Let it be pleasing to him, so that one may rightly praise and bless God. He spoke in the optative mood, not the imperative. But I will delight in the Lord. Blessed are those who say this after the judgment.\n\nLet sinners fail from the earth. He did not say that sinners should perish, but sin itself, so that it may not appear. But when sin does not appear, surely they are no longer sinners; rather, all will be found righteous. And the wicked will be as though they were not—that is, the wicked, but the righteous.\n\nPSALM 104.\n\nAlleluia. This psalm recounts at length the history of the fathers, but it must be understood spiritually. For all things that happened in ancient times happened as a figure, so that we might be instructed (2 Cor. 10).\n\nGive thanks to the Lord, and call upon his name. Give thanks and say: for we are sinners. But you are merciful, and you have mercy on us. And call upon his name—so that we do not fashion idols in our hearts, but call upon our Lord, and he himself will be our redemption. Declare his works among the nations. Let the Jews be ashamed, who say that his wonders and his works were done only in Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":774,"ref":"p774","source":"Cantate ei, et psallite, et. Qui intelligit sanctas Scripturas, et in lege Domini meditatur jugiter, et mens ejus contemplatur coelestia, hic canit Deo. Qui autem habet in se omnes virtutes, hoc est, operarius est boni operis, hic quasi cytharam componens virtutum, psallit Domino. Narrate omnia mirabilia ejus. In centesimo sexto psalmo dicit: Qui descendunt mare in navibus, facientes operationem in aquis multis. Ipsi viderunt opera Domini, et mirabilia ejus in profundo. Si in navi nostra corporali transierimus illaesi, et nusquam nos tempestas opprimat: nec in petram offenderimus et frangamus navem nostram, possumus narrare mirabilia Dei. Et revera grande miraculum est, transire mundum istum sine macula. Laudamini in nomine sancto ejus. Prophetat enim de populo gentilium. Hoc est, ut simus et vocemur Christiani, ex nomine Domini nostri Jesu Christi.","english":"Sing to him, and make music, and. Whoever understands the holy Scriptures and meditates continually on the law of the Lord, and whose mind contemplates heavenly things—this one sings to God. But whoever has all the virtues within himself, that is, is a worker of good works—this one, as it were, tuning a lyre of the virtues, makes music to the Lord. Tell all his wondrous deeds. In the one hundred sixth psalm he says: Those who go down to the sea in ships, doing business in many waters. They themselves saw the works of the Lord, and his wonders in the deep. If in our bodily ship we have passed through unharmed, and no storm has ever overwhelmed us, nor have we struck a rock and wrecked our ship, we can tell the wondrous deeds of God. And truly it is a great wonder to pass through this world without stain. Be praised in his holy name. For he prophesies concerning the people of the Gentiles. That is, that we may be and be called Christians, from the name of our Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":775,"ref":"p775","source":"Laetetur cor quaerentium Dominum. Gaudeant mo- Nachi: quoniam quaerentium Dominum laetantur corda. Si quaerentium: quanto magis eorum qui inveniunt cum? Qui enim eum inveniunt, immobiles sunt. Quaerite Dominum et confirmamini. Antequam quaereremus Dominum, infirmi eramus. Nunc autem quaerentes, firmi et fortes sumus. Si autem et invenerimus: quanto magis perfecti erimus? Quaerite faciem ejus semper. Hebraeis quidem scriptum est, ut ter in anno appareant coram Domino (Exod. xiii). Et quae justitia haec erat: quid autem grande aliquid faciebant, ter in anno apparere in conspectu Dei? Ibi ad parvulos loquebatur: hic autem propheta dicit credentibus in Deum, semper eum quaerere, quemadmodum et in Evangelio scriptum est: Sine intermissione orate (I Thess. v).\n\nMementote mirabilium ejus quae fecit. In AEgypto, et in mari Rubro, et in deserto.","english":"Let the heart of those who seek the Lord rejoice. Let them be glad: for the hearts of those who seek the Lord rejoice. If it is those who seek—how much more those who find him? For those who find him are immovable. Seek the Lord and be strengthened. Before we sought the Lord, we were weak. But now, seeking, we are firm and strong. And if we have also found him—how much more perfect shall we be? Seek his face always. For it was written for the Hebrews that they should appear before the Lord three times a year (Exod. 13). And what righteousness was this—what great thing were they doing, to appear in the sight of God three times a year? There he spoke to little ones; but here the prophet says to those who believe in God: seek him always, just as it is also written in the Gospel: Pray without ceasing (1 Thess. 5).\n\nRemember his marvelous works which he has done. In Egypt, and in the Red Sea, and in the desert.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":776,"ref":"p776","source":"Semen Abraham servi ejus: filii Jacob, electi ejus. Si quis est semen: non jam filius, secundum quod in Evangelio scriptum est: Si filii Abraham essetis, opera patris vestri faceretis (Joan. viii). Ergo quod gloriantur non sunt, et si semen sunt. Servi sunt sub timore constituti: non habentes perfectam charitatem quae foras mittit timorem (I Joan. iv). Nos filii sumus Jacob, ejus qui supplantavit fratrem suum, et tulit primitiva ejus. Multi autem vocati, pauci vero electi.\n\nEt per transierunt de gente in gentem. Multi putant quod de captivitate dicat Judaeorum. Non est ita. De Abraham enim dicit. Exiit de terra Chaldaeorum, et venit in Mesopotamiam, et de Mesopotamia in terram repromissionis, et iterum in AEgyptum. Et de regno ad populum alterum. Multa regna transimus, ut perveniamus ad terram repromissionis.\n\nNon permisit hominem nocere eis. Pharaonem, ut noceret Abraham in Sara, nec Abimelech Isaac in Rebecca (Genes. xii et x). Et corripuit pro eis reges. Et idipsum dicit, Pharaonem et Abimelech.","english":"The seed of Abraham his servant: the sons of Jacob, his chosen ones. If anyone is a seed, he is not already a son, according to what is written in the Gospel: If you were children of Abraham, you would do the works of your father (John 8). Therefore, what they boast of, they are not, even if they are seed. They are servants placed under fear: not having perfect love, which casts out fear (1 John 4). We are sons of Jacob, of him who supplanted his brother and took his birthright. For many are called, but few are chosen.\n\nAnd they passed from nation to nation. Many think that he is speaking of the captivity of the Jews. It is not so. For he is speaking of Abraham. He went out from the land of the Chaldeans and came into Mesopotamia, and from Mesopotamia into the land of promise, and again into Egypt. And from one kingdom to another people. We pass through many kingdoms, that we may arrive at the land of promise.\n\nHe did not permit a man to harm them. Pharaoh, so that he might not harm Abraham in Sarah, nor Abimelech Isaac in Rebecca (Genesis 12 and 20). And he rebuked kings for their sake. And he says the same thing, Pharaoh and Abimelech.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":777,"ref":"p777","source":"Nolite tangere christos meos, et in prophetis meis nolite malignari. De ipsis patriarchis dicit: Erubescant ergo Judaei, qui dicunt, quoniam si non aliquis ungatur regali unguento, non potest Christus vocari. Hoc enim dicunt quoniam Dominus noster non est Christus: quia non est unctus unguento regali. Ecce ante legem patriarchae non uncti regali unguento, Christi dicuntur: Christi autem sunt qui Spiritu sancto unguntur. Ergo et Dominus noster juste vocatur Christus. Quod illi negant, euntes contra Scripturas.\n\nEt vocavit famem super terram. Saepius evenit ut quae putantur contraria esse, haec providentia Dei pro utilitate fiant. Nisi enim fratres Joseph zelati fuissent eum, si non vendidissent eum: quomodo descenderet in AEgyptum? Si non fames facta fuisset, quomodo patriarchae descenderent in AEgyptum, et cognoscerentur a fratre suo? Quomodo Pharao percuteretur decem plagis? Quomodo exirent de AEgypto? Quomodo in eremo de petra exirent aquae: quomodo mysteria quae in deserto facta sunt in figura, nos ea spiritualiter intelligeremus? Si non Judas Dominum prodidisset: quomodo nos salvaremur? Si non Judaei crucifixissent, et increduli fuissent: quomodo nos crederemus? Joseph ergo ivit in AEgyptum, praeparare hospitium et alimenta fratribus suis.","english":"Do not touch my anointed ones, and do not speak evil against my prophets. He says this of the patriarchs themselves: Let the Jews therefore be ashamed, who say that unless someone is anointed with royal ointment, he cannot be called Christ. For they say this because our Lord is not the Christ, since he was not anointed with royal ointment. Behold, before the law the patriarchs, not anointed with royal ointment, are called Christs; but they are Christs who are anointed with the Holy Spirit. Therefore our Lord too is rightly called Christ—which they deny, going against the Scriptures.\n\nAnd he called a famine upon the land. It often happens that things which are thought to be contrary come about by God's providence for our benefit. For unless Joseph's brothers had been jealous of him, unless they had sold him, how would he have gone down into Egypt? If the famine had not occurred, how would the patriarchs have gone down into Egypt and been recognized by their brother? How would Pharaoh have been struck with ten plagues? How would they have gone out of Egypt? How would waters have come out of the rock in the wilderness, and how would we understand spiritually the mysteries that were done in the desert as a figure? If Judas had not betrayed the Lord, how would we be saved? If the Jews had not crucified him and been unbelieving, how would we believe? Joseph therefore went into Egypt to prepare a lodging and food for his brothers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":778,"ref":"p778","source":"Misit ante eos virum. Ipsum dicit Joseph. In servum venundatus est Joseph. Bene natus et sanctus vir venditur.\n\nHumiliaverunt in compedibus pedes ejus. Quia noluit consentire dominae AEgyptiae. Humiliaverunt in compedibus pedes ejus, sed non potuerunt justitiam humiliare: sedecim enim annorum cum esset, adamatus est a domina, et in tali aelate constitutus, quae magis voluptati dedita est, noluit consentire iniquitati, sed magis timuit periculum animae. Ferrum pertransiit animam ejus. Ferrum ipsum dicit peccatum, quod occidit animam. Aliter. Quia in periculo erat, accusatus a domina in tali crimine. Ardebat enim domina in eum, sicut scriptum est: Omnes adulterantes, sicut clibanus corda ipsorum (Ose. vii). Donec veniret verbum ejus. Verbum ipsius Domini dicit, qui eum liberavit.\n\nEloquium Domini inflammavit eum. Nisi enim inflammatus esset Spiritu sancto, non poterat libidinem vincere. Spiritus enim Domini inflammavit eum, et exstinguit ignem libidinis. Misit rex et solvit eum. Secundum litteram Pharao misit, et solvit eum. Aliter: Si aliquis tentatur a libidine, nisi Dominus apparuerit et solverit eum: non potest effugere peccatum. Misit rex, et solvit eum: princeps populorum, et dimisit eum. Rex ac princeps, pater accipitur, ut illud: Rex magnus super omnem terram, et illud: Dominus princeps noster: Dominus judex noster (Psal. xlvi).","english":"He sent a man before them. This refers to Joseph himself. Joseph was sold into slavery. A man well-born and holy is sold.\n\nThey humbled his feet in fetters. Because he refused to consent to the Egyptian woman. They humbled his feet in fetters, but they could not humble his righteousness; for when he was sixteen years old, he was loved by the woman, and though established at such an age, which is more given over to pleasure, he refused to consent to iniquity, but rather feared the danger to his soul. Iron passed through his soul. He calls the sin itself iron, which kills the soul. Otherwise: because he was in danger, accused by the woman of such a crime. For the woman burned for him, as it is written: All adulterers, like an oven, their hearts (Hosea 7). Until his word came. He speaks of the word of the Lord himself, who freed him.\n\nThe word of the Lord inflamed him. For unless he had been inflamed by the Holy Spirit, he could not have conquered lust. For the Spirit of the Lord inflamed him, and extinguished the fire of lust. The king sent and released him. According to the letter, Pharaoh sent and released him. Otherwise: if anyone is tempted by lust, unless the Lord appears and releases him, he cannot escape sin. The king sent and released him: the prince of the peoples, and he let him go. King and prince are understood as the Father, as that: A great king over all the earth, and that: The Lord is our prince; the Lord is our judge (Psalm 46).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":779,"ref":"p779","source":"Ipse ergo misit angelum suum qui revolvit lapidem ab ostio monumenti, et dissolvit sudaria funeris ejus (Marc. xv). Ipse quoque paterna virtute, devicta morte, ab inferno remissus est. Nihil hic negligenter sentiendum aut putandum: quia ab angelis suscitatus est. Minoratus est enim paulo minus ab angelis: cum ut homo suscepit mortem (Psal. viii). Nam in resurrectione ut Deus verus, angelico usus est ministerio. Regnum hoc ad principatus nec ad Pharaonem pertinebit, qui exterminator est, nec ad illum qui tantum princeps coquorum est.\n\nConstituit eum Dominum domus suae. Ecclesiae ejus sanguine acquisitae. Et principem omnis possessionis suae. Quam a diaboli abstraxit potestate.\n\nUt erudiret principes suos sicut semetipsum, et senes ejus prudentiam doceret. Principes ac seniores erant populorum apostoli, et sui a proprietate dicti, non a principatu, quos ipse sacris erudivit eloquiis. Nam et ipsos sacerdotum principes ac populorum seniores saepius docens, erudivit in templo, cum eis divinas aperuit Scripturas.","english":"He therefore sent his angel who rolled back the stone from the entrance of the tomb and loosened the burial cloths of his funeral (Mark 15). He too, by the Father's power, having conquered death, was sent back from hell. Nothing here should be thought or judged carelessly, as though he were raised up by angels. For he was made a little lower than the angels, when as man he underwent death (Psalm 8). For in his resurrection, as true God, he used the ministry of angels. This kingdom will belong neither to principalities nor to Pharaoh, who is the destroyer, nor to that one who is only the chief of cooks.\n\nHe made him lord of his house. Of his Church, acquired by his blood. And prince of all his possession. Which he drew away from the devil's power.\n\nThat he might instruct his princes like himself, and teach his elders prudence. The princes and elders of the peoples were the apostles, and his own, so called from ownership, not from rank, whom he himself instructed in the sacred eloquence. For he also, teaching the very princes of the priests and the elders of the peoples quite often, instructed them in the temple, when he opened the divine Scriptures to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":780,"ref":"p780","source":"Et intravit Israel in AEgyptum, et Jacob incola fuit in terra Cham. Omnis qui coeperit Deum videre mente, vel vitia supplantare, in tribulationem descendit, et inter gentes adversas inhabitat.\n\nEt auxit populum suum vehementer, et firmavit eum super inimicos ejus. Quoniam in septuaginta quinque animabus descenderunt in AEgyptum, et sexcenta millia exierunt de AEgypto (Deut. x). Vide mysterium. Qui quondam erant numero brevi: nunc aucti, et firmati dicuntur. Augentur autem, et confirmantur justi a Domino, ne eis adversae praevaleant potestates.\n\nConvertit cor eorumt ut odirent populum ejus, et dolum facerent in servis ejus. Scilicet, ut contemplarentur iniquitates eorum.\n\nMisit Moysen servum suum, Aaron quem elegit Ipsum. Legem utique et sacerdotium.\n\nPosuit in eis verba signorum suorum et prodigiorum in terra Cham. Attende, o Judaee, qui secundum litteram dicta intelligis: Numquid Moyses et Aaron in terra Cham acceperunt mandatum de signis, et non potius in terra Madian? Aut in terra Cham fecerunt prodigia, et non in AEgypto? Sed ut intelligas haec per legem et sacerdotium usque hodie inter gentes incredulas agi: ideo propheta terram posuit Cham.","english":"And Israel entered into Egypt, and Jacob was a sojourner in the land of Cham. Everyone who begins to see God with the mind, or to supplant vices, descends into tribulation and dwells among hostile nations.\n\nAnd he increased his people exceedingly, and strengthened them against their enemies. For they went down into Egypt in seventy-five souls, and six hundred thousand came out of Egypt (Deut 10). See the mystery. Those who once were few in number are now said to have been increased and strengthened. But the righteous are increased and confirmed by the Lord, lest the adverse powers prevail against them.\n\nHe turned their heart to hate his people, and to deal deceitfully with his servants. That is, that they might contemplate their iniquities.\n\nHe sent Moses his servant, and Aaron whom he chose. That is, the Law and the priesthood.\n\nHe placed in them the words of his signs and of his wonders in the land of Cham. Attend, O Jew, who understand what is said according to the letter: was it in the land of Cham that Moses and Aaron received the command concerning the signs, and not rather in the land of Midian? Or did they work wonders in the land of Cham, and not in Egypt? But so that you may understand that these things are done through the Law and the priesthood even to this day among unbelieving nations, the prophet therefore set down the land of Cham.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":781,"ref":"p781","source":"Misit tenebras et obscuravit eos. Coeperunt ei exponere arcana mysteriorum Dei, et claritas mundanae sapientiae obscurata est. Sic enim alibi: Comprehendam sapientes in astutia eorum (II Cor. i). Et exacerbavit sermones ejus. Quia duri eis errant: sicut quosdam Evangelium dixisse refert: Durus est hic sermo: quis eum audire possit (Joan. vi)?\n\nConvertit aquas eorum in sanguinem. Ut qui seducendo sanguinem effuderant parvulorum, ipsi deinceps pro aquis cruorem haurirent. Sed maxime hic versiculus haereticos respicit. Et occidit pisces eorum. Qui inter fluctuosas hujus mundi felicitates regnum esse putabant.\n\nEt dedit terra eorum ranas in penetralibus regum Ipsorum. In ranis, poetaruma carmina designantur, qui a catholica regula discrepantes, regum terrenorum corda deceptionum fabulis replent.\n\nDixit, et venit cynomyia. In cynomyia, id est, canina musca, quae in coeno ac stercore volutatur, luxuriam indicat: quae plerumque compressa pullulat. Sicut Petrus, inquit, apostolus: Canis reversus ad vomitum, et sus lota a squalore coeni (II Petr. ii). Et cinifes in omnibus finibus eorum. In cinife, dialecticae artis stimulus intelligitur: quae licet parvum videatur habere seductionis aculeum, gravissime lamen sauciat mentes humanas.","english":"He sent darkness and obscured them. They began to expound to him the hidden secrets of God's mysteries, and the brightness of worldly wisdom was obscured. For so it is elsewhere: I will catch the wise in their craftiness (2 Cor 1). And he made his words bitter. Because they were hard for them: just as the Gospel reports that certain people said: This is a hard saying: who can hear it (John 6)?\n\nHe turned their waters into blood. So that those who by seducing had shed the blood of little ones might thereafter drink gore in place of waters. But this verse especially regards heretics. And he killed their fish. Those who amid the surging prosperities of this world thought that the kingdom was here.\n\nAnd he gave their land frogs in the inner chambers of their kings. By frogs are designated the poems of poets, who, differing from the catholic rule, fill the hearts of earthly kings with the fables of their deceptions.\n\nHe spoke, and the dog-fly came. In the dog-fly, that is, the canine fly, which wallows in filth and dung, luxury is indicated: which, once checked, generally breeds again. As Peter, the apostle, says: The dog returned to its vomit, and the sow washed from the filth of dung (2 Pet 2). And gnats in all their borders. In the gnat, the sting of the dialectical art is understood: which, although it seems to have a small sting of seduction, nevertheless wounds human minds most grievously.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":782,"ref":"p782","source":"Posuit pluvias eorum grandinem. Ut divinis arguerentur verberibus. Ignem urentem in terra eorum. Non illuminantem, sed urentem: quia sanctus ignis justos illuminat, peccatores exurit.\n\nEt percussit vineas eorum, et ficulneas eorum, et contrivit omne tignum finium eorum. In vincis ficulneisque ac reliquis lignis, omne humanum genus ostendit plagis coelestibus verberatum, ob emendationis causam.\n\nDixit, et venit locusta et bruchus: cujus non erat numerus. Et comedit omne fenum in terra eorum, et comedit omnem fructum terrae, eorum. In feno fructuque reliquo terrae, castigationem humanam docet. Datur enim potestas adversae parti, ut noceat hominibus qui nolunt agere poenitentiam, sicut Apocalypsis docet (Apoc. ix).\n\nEt percussit omne primogenitum in terra AEgypti primitias omnis laboris eorum. Principalia vilia: quae homines ceu primogenitos diligebant.","english":"He made their rains hail, so that they might be rebuked by divine blows. A burning fire in their land—not one that gives light, but one that burns; for the holy fire enlightens the righteous and scorches sinners.\n\nAnd he struck their vines and their fig trees, and shattered every beam of their borders. In the vines and fig trees and the remaining wood, he shows that the whole human race was struck by heavenly blows for the sake of correction.\n\nHe spoke, and the locust came and the grasshopper, whose number was not. And it devoured all the hay in their land, and devoured all the fruit of their land. In the hay and the rest of the fruit of the land, he teaches human chastisement. For power is given to the adverse party to harm men who are unwilling to repent, as the Apocalypse teaches (Rev. 9).\n\nAnd he struck every firstborn in the land of Egypt, the firstfruits of all their labor. The principal things are cheap: those which men loved as firstborn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":783,"ref":"p783","source":"Et eduxit cos in argento, et auro, et non erat in tribubus eorum infirmus. Ilis plagis AEgyptum, id est, vel hoc saeculum, vel humanam carnem verberat. Sed educuntur animae in argento confessionis lucidae, et auro puritatis splendidae, sublata omni infirmitate peccati.\n\nLaetata est AEgyptus in profectione eorum: quia incubuit timor eorum super eos. Cohabitante enim luco, nun poterant opera tenebrarum exercere: quia omnis qui male agit, odit lucem (Joan. iii).\n\nExpandit nubem in protectionem eorum, et ignem ut luceret eis per noctem. Nubem el ignem, Spiritum sanctum dicit: qui nos ab aestu diei defendit, et in nocturnis tenebris illuminat.\n\nPetierunt carnem, et venit coturnix. Es hac enim coturnice satiatus Israel nauseat. Undo cavendum est, ne qui so sentit liberum ex AEgypto, illuminatum a Spiritu saneto, rursum desideret ollas AEgypti, id est, concupiscentias carnis, quae· ei generant fatuitatem vel vitia. Quia nemo ponens manum in aratro, et respiciens retro, aptus est regno Dei (Luc. ix). Pane coeli saturavit eos. Sicut enim illi de coelis fluente manna refecti sunt: ita nos hodie in Ecclesia corpore agni accepto reficimur.","english":"And he brought them out with silver and gold, and there was no one feeble among their tribes. By these blows he strikes Egypt—that is, either this world or human flesh. But souls are brought out in the silver of confession, shining bright, and in the gold of purity, splendid, with every weakness of sin removed.\n\nEgypt rejoiced at their departure, because fear of them fell upon them. For while the grove dwelt among them, they could not carry out the works of darkness, since everyone who does evil hates the light (John 3).\n\nHe spread out a cloud for their protection, and fire to give them light through the night. By the cloud and the fire he means the Holy Spirit, who defends us from the heat of the day and enlightens us in the darkness of night.\n\nThey asked for flesh, and the quail came. For Israel, sated with this quail, grows sick of it. Therefore we must beware, lest one who feels himself freed from Egypt and enlightened by the Holy Spirit should again desire the pots of Egypt—that is, the desires of the flesh, which breed folly or vices in him. For no one who puts his hand to the plow and looks back is fit for the kingdom of God (Luke 9). He satisfied them with the bread of heaven. For just as they were refreshed by manna flowing from heaven, so we today in the Church are refreshed by receiving the body of the Lamb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":784,"ref":"p784","source":"Disrupit petram, et fluxerunt aquae, et abierunt in sicco flumina. Percussus est enim ille lapis pretiosus angularis, at immensos nobis protulit fontes, qui nostros errores abluunt, et ariditates irrigant.\n\nQuoniam memor fuit verbi sancit sui quod habuit ad Abraham puerum suum. Implevit enim non de seminibus; sed de semine ejus, id est, de Christo promissionem suam. Nam Deos natus ex Virgine: sua morte devicit mortem; per quam nunc quod Abrahae promissum erat in spe, Ecclesia suscepit in specie.\n\nEt eduxit populum suum in exsultatione, et electos suos in laetitia. Semper enim victores ac liberi, canticum in laetitia et exsultatione concelebrant; sicut Moyses, Maria, vel Debbora.\n\nEt dedit eis regions gentium, et labores populorum Possederunt. Animas sanctas et corpora, in quibus prius peccatum regnabat.\n\nUt custodiant justificationes ejus, et legem ejus requirant. Ut cum justitia vivant, et mysteria legis diligenter intelligant. Et pos Dominum deprecemur, ut deletis gentibus noxiis coram facie nostra, ipse dux nostri fiat itineris: ui in eo jugiter exsultantes, in terram repromissionis mereamur induci, et in regno ejus asciti, valeamus cum sanctis ejus laetitia sempiterna gaudere: quia ipsi est cum aeterno Patre et Spiritu sancio honor et gloria, in saecula saeculorum. Amen.","english":"He split the rock, and waters flowed out, and rivers went forth in the dry land. For that precious cornerstone was struck, yet it brought forth for us immense fountains, which wash away our errors and irrigate our dry places.\n\nFor he remembered his holy word which he had spoken to Abraham his servant. For he fulfilled his promise not through seeds, but through his seed, that is, through Christ. For God born of a Virgin: by his death he conquered death; through which what had been promised to Abraham in hope, the Church has now received in reality.\n\nAnd he brought out his people in exultation, and his chosen ones in gladness. For always as victors and free, they celebrate the song in gladness and exultation; like Moses, Miriam, or Deborah.\n\nAnd he gave them the regions of the nations, and they possessed the labors of the peoples. Holy souls and bodies, in which sin had previously reigned.\n\nThat they may keep his justifications, and seek after his law. That they may live with justice, and diligently understand the mysteries of the law. And let us beseech the Lord, that with the harmful nations blotted out before our face, he himself may become the guide of our journey: so that, exulting in him continually, we may be worthy to be led into the land of promise, and gathered into his kingdom, may we be able to rejoice with his saints in everlasting gladness: for to him is with the eternal Father and the Holy Spirit honor and glory, for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":785,"ref":"p785","source":"PSALMUS CV.\n\nAlleluia, alleluia. Iste psalmus poenitentes roborat, negligentes arguit, misericordiam repromittit. Hauc regulam debemus tenere, ubicumque duo Alleluia praescribuntur in psalmo, ut unum de fine sciamus esse prioris psalmi, et alterum ejus qui sequitur.\n\nConfitemini Domino, quoniam bonus. O vos qui graviter peccatis, et desperatis de vestra salute, et putatis quoniam propter magnitudinem peccatorum non potestis veniam adipisci: ego vobis praecipio, hoc est, propheto: Confitemini Domino, quoniam bonus. Grandia sunt peccata vestra: sed magnus est Dominus, qui miseretur vestri. Confitemini ergo Domino. Poenitentiam agite: nolite desperare de salute vestra: benignus est Dominus. Confitemini Domino, qui habetis grandia peccata. Nolito confidere in vestra virtute; sed in misericordia Domini. Quoniam in saeculum misericordia ejus. Videte quid dicat, in saeculum. In inferno autem quis confitebitur Domino (Psal. vi)? Nemo est enim qui possit in inferno agere poenitentiam. Cum estis in hoc saeculo, hortor vos agere poenitentiam. Confitemini ergo Domino, quoniam in isto tantum saeculo misericors est. Hic misereri potest poenitenti: quia ibi judex est, non est misericors. Hic misericors esi, ibi judex est. Hic porrigit manum cadenti: ibi sedet judex. Hoc autem totum dixi ad eos qui dicunt, quoniam in inferno est poenitentia.","english":"PSALM 105.\n\nAlleluia, alleluia. This psalm strengthens the penitent, reproves the negligent, and promises mercy again. We ought to hold to this rule: wherever two Alleluias are written at the head of a psalm, we should know that one belongs to the end of the preceding psalm and the other to the one that follows.\n\nGive thanks to the Lord, for he is good. O you who sin grievously and despair of your salvation, and think that because of the greatness of your sins you cannot obtain pardon: I, that is, the prophet, command you: Give thanks to the Lord, for he is good. Your sins are great, but great is the Lord who has mercy on you. Give thanks, therefore, to the Lord. Do penance; do not despair of your salvation: the Lord is kind. Give thanks to the Lord, you who have great sins. Do not trust in your own virtue, but in the mercy of the Lord. For his mercy endures forever. See what he says: forever. But in hell who will give thanks to the Lord (Ps. 6)? For there is no one who can do penance in hell. While you are in this world, I urge you to do penance. Give thanks, therefore, to the Lord, for he is merciful only in this world. Here he can be merciful to the penitent, because there he is a judge, not merciful. Here he is merciful, there he is a judge. Here he extends his hand to the fallen; there he sits as judge. Now I have said all this to those who claim that there is penance in hell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":786,"ref":"p786","source":"Quis loquetur potentias Domini. Nemo dignus est praedicare potentias Patris, nisi Filius. Nemo potest potentiam Patris loqui, nisi ille qui et ipse potens est, potentias potentis ipse qui potens est, potest praedicare et loqui. Auditas faciet omnes laudes ejus. Antequam Dominus noster in Evangelio praedicaret, laudes Patris non erant auditae in mundo. Omne quod in lege veteri scribitur, si spiritualiter intelligatur, hoc potest de Patre intelligi.\n\nBeati qui custodiunt judicium, et faciunt justitiam in omni tempore. Recte David id dicere poterat, et ipse judicium fecerat, el justitiam: sed quoniam non fecit in omni tempore; propterea cecinit. Quid enim dicit? Beati qui custodiunt judicium, et faciunt justitiam in omni tempore. Quid enim prodest alicui viginti annis esse in continentia, et postea cadere? Secundum quod scriptum est in propheta: non proderit justitia justi in quacumque via erraverit: non cum liberabit, ncc salvabit (Ezech. xxxiii). Et peccatum peccatoris non ei nocebit in quacumque die convertatur et agat poenitentiam. Neque justus debet esse securus, neque peccator desperare debet de sua salute. In utroque enim eorum et timor est, et spes. Qui facit justitiam. Justitia Dominus noster est. Justitia enim Domini, Dominus noster dicitur, et Salvator. Beatus ergo qui facit justitiam, hoc est, qui facit Christum. Quomodo ergo facimus Christum, hoc est, justitiam?","english":"Who will speak of the powers of the Lord. No one is worthy to proclaim the powers of the Father except the Son. No one can speak of the power of the Father except he who is himself also powerful; the powers of the powerful, he who is powerful can himself proclaim and speak. He will make all his praises heard. Before our Lord preached in the Gospel, the praises of the Father had not been heard in the world. Everything that is written in the old Law, if it is understood spiritually, can be understood concerning the Father.\n\nBlessed are they who keep judgment, and do righteousness at all times. David could rightly say this, and he himself had done judgment and righteousness; but because he did not do it at all times, therefore he sang it. For what does he say? Blessed are they who keep judgment, and do righteousness at all times. For what does it profit anyone to be in continence for twenty years, and afterward to fall? According to what is written in the prophet: the righteousness of the righteous shall not profit him in whatever way he has erred; it shall not deliver him, nor shall it save him (Ezek. 33). And the sin of the sinner shall not harm him on whatever day he turns and does penance. Neither should the righteous be secure, nor should the sinner despair of his salvation. For in both of them there is both fear and hope. Who does righteousness. Our Lord is righteousness. For the righteousness of the Lord, our Lord and Savior, is spoken of. Blessed therefore is he who does righteousness, that is, who does Christ. How then do we do Christ, that is, righteousness?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":787,"ref":"p787","source":"Si juste agamus, concipitur in nobis justitia, et paritur ex nobis justitia, et sumus mater justitiae. Felix est et beatus qui omni tempore et pater, et mater est justitiae.\n\nMemento nostri, Domine, in beneplacito populi tui. Quod dicit beatus David, hoc est: Scio, Domine, veterem legem: Beatitudo perfecta non est in veteri Lege, sed in Evangelio. Scio quoniam prior populus offendit te, et novus populus creatur, qui serviat tibi. Scio quia veniet filius tuus, et salvabit omne genus humanum. et credent in eum, qui electi erunt. Propterea ergo rogo quoniam ego prius natus sum in veteri Lege, ut imputes mihi mercedem cum novo populo. Videtur nostra esse sententia haec. Legamus ipsos versiculos, et inveniemus ipsum sensum esse quem diximus. Visita nos in salutari tuo. Hoc est, in Filio tuo, quando venerit.\n\nAd videndum in bonitate electorum tuorum. Hoc est, da nobis partem cum apostolis. Quoniam nos quidem antecessimus eos in tempore: Illi vero antecedent nos in spiritualibus: hoc est, ut videamus bonitatem tuam, quam facturus es cum electis tuis. Ad laetandum in laetitia gentis tuae. Gens Domini nos sumus; si tamen gens ipsius sumus. Populo, inquit, qui nascetur, quem fecit Dominus. Ut laudemur cum haereditale tua. Hoc est, ut cum Evangelio et nos habeamus partem, qui in veteri lege facti sumus (Joan. viii). Abraham enim paler noster vidit diem tuum, et gavisus est.","english":"If we act justly, justice is conceived in us, and justice is born from us, and we are the mother of justice. Happy and blessed is the one who at all times is both father and mother of justice.\n\nRemember us, Lord, in the good pleasure of your people. What blessed David says is this: I know, Lord, the old law: perfect blessedness is not in the old Law, but in the Gospel. I know that the former people offended you, and a new people is created, which will serve you. I know that your Son will come, and will save all the human race, and those who will be chosen will believe in him. Therefore I ask, since I was born first under the old Law, that you may reckon the reward to me together with the new people. This seems to be our meaning. Let us read the verses themselves, and we will find that the meaning is the one we have stated. Visit us in your salvation. That is, in your Son, when he comes.\n\nTo see in the goodness of your elect. That is, grant us a share with the apostles. For we indeed came before them in time, but they come before us in spiritual things: that is, that we may see your goodness, which you will show to your elect. To rejoice in the joy of your nation. We are the Lord's nation; if indeed we are his nation. To the people, he says, who will be born, whom the Lord has made. That we may be praised together with your inheritance. That is, that together with the Gospel we too may have a share, who were made under the old law (John 8). For Abraham our father saw your day, and rejoiced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":788,"ref":"p788","source":"Videamus ergo et nos, et gaudeamus cum haereditate tua.\n\nPeccavimus cum patribus nostris. Filii secuti sumus patres, Hoc fecimus quod et patres nostri fecerunt. Omnes enim sub peccato conclusit, ut omnibus misereretur (Galat. iii). Injuste egimus: iniquitatem fecimus. Diligenter animadvertite quid dicat: Peccavimus cum patribus nostris, injuste egimus, iniquitatem fecimus. Numquid dixit, impie egimus? aliud est peccatorem esse et injustum, aliud est esse impium. Peccator frequenter vincitur infirmitate corporis: impius autem negat Deum. Propterea ergo quoniam ego non sum impius, sed peccator, propterea audeo rogare pro peccatis meis.\n\nPatres nostri in AEgypto non intellexerunt mirabilia Tua. Viderunt, et non viderunt. Viderunt carnalibus oculis, et spiritualibus oculis non viderunt. Non dixit, non viderunt: sed, non intellexerunt. Illi enim viderunt mirabilia, et non intellexerunt. Non enim ea spirituali contemplabantur intuitu. Et non fuerunt memores multitudinis misericordiae tuae. Qualiter eos de manibus inimicorum eripuisti. Sed hodie quoque mirabilia facis, Domine: cum nos a tenebris mundi creptos dignaris illuminare.","english":"Let us therefore also see, and rejoice with your inheritance.\n\nWe have sinned with our fathers. As children we have followed our fathers; we have done what our fathers also did. For he has shut all things under sin, that he might have mercy on all (Gal. 3). We have acted unjustly; we have committed iniquity. Carefully note what he says: We have sinned with our fathers, we have acted unjustly, we have committed iniquity. Did he say, we have acted impiously? It is one thing to be a sinner and unjust, another to be impious. A sinner is often overcome by the weakness of the body; but the impious man denies God. Therefore, because I am not impious but a sinner, for that reason I dare to ask for my sins.\n\nOur fathers in Egypt did not understand your wondrous works. They saw, and they did not see. They saw with carnal eyes, and with spiritual eyes they did not see. He did not say, they did not see, but, they did not understand. For they saw the wondrous works, and did not understand them. For they were not contemplating them with spiritual insight. And they were not mindful of the multitude of your mercy. How you snatched them from the hands of their enemies. But today also you do wondrous works, Lord, when you deign to enlighten us, snatched from the darkness of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":789,"ref":"p789","source":"Et irritaverunt ascendentes in mare Rubrum: et salvavit eos, etc. Facta sunt enim haec in Israel. Sed animadvertendum est quia, quod ibi fuit umbra, in Ecclesia veritas est completa. Igitur baptismum vel crux Christi pereuntibus stultitia est. Irritatur ergo ab his Deus, cum non intelligunt. Eruditi autem tunc cognoscent potentiam Dei. Mare autem duas habet intelligentias: baptismum scilicet et saeculum.\n\nIncrepavit mare Rubrum, et exsiccatum est. Desistit coram populo Dei procellosum saeculum, cum cognoverit fontem vitae. Et eduxit eos in abyssis sicut in deserto (Exod. xiv.) Tamquam si per sicca deserti gradiantur, ita nullis sunt fluctibus occupati.\n\nEt salvavit eos de manu odientium, et redemit eos de manu inimici. Liberatio ac redemptio hominis per passionem Christi facta est.\n\nEt operuit aqua tribulantes eos: unus ex eis non Remansit (Ibidem). Sic et nunc in nostro baptismo fit. Ablutur homo aquis, et perit diabolus cum satellilibus suis.","english":"And they provoked him, going up into the Red Sea: and he saved them, etc. For these things were done in Israel. But it must be noted that what was a shadow there has been fulfilled as truth in the Church. Therefore baptism, or the cross of Christ, is foolishness to those who are perishing. God is therefore provoked by these when they do not understand. But the learned will then know the power of God. Now the sea has two meanings: namely, baptism and the world.\n\nHe rebuked the Red Sea, and it was dried up. The stormy world ceases before the people of God, when it has come to know the fountain of life. And he led them out in the deeps as in the desert (Exod. 14). As if they were walking through the dry places of the desert, so are they beset by no waves.\n\nAnd he saved them from the hand of those who hated them, and redeemed them from the hand of the enemy. The liberation and redemption of man has been accomplished through the passion of Christ.\n\nAnd the water covered those who troubled them: not one of them remained (Ibidem). So also now it happens in our baptism. Man is washed in the waters, and the devil perishes with his companions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":790,"ref":"p790","source":"Et crediderunt in verbis ejus, et laudaverunt laudem Ejus. Quia victores erant.\n\nCito fecerunt, obliti sunt operum ejus. Multi enim in Ecclesia male vivendo et non recte sentiendo do Deo, perdunt baptismi gratiam. Non sustinuerunt consilium ejus. Ut custodirent vitam, quam prius elegerunt.\n\nEt concupierunt concupiscentias in deserto. In solitudine istius saeculi. Et tentaverunt Deum in inaquoso. Siccitas enim eis erat, quia non cognoscebant sancti Spiritus irrigationem, in columna nubis quae praecedebat eos.\n\nEt dedit eis petitiones eorum, et misit saturitatem in animas eorum. Ut spirituali cibo poculoque reficerentur.\n\nEt irritaverunt Moysen in castris, et Aaron sanctum Dei. Legem utique et sacerdotium stulti irritant: cum Dei praecepta, per eos nuntiata, non audiunt.\n\nAperta est terra, et deglutivit Dathan, et operuit super congregationem Abiron, et exarsit ignis in synagoga eorum, et flamma combussit peccatores. Facta sunt haec secundum litteram. Sed et nunc eos devorat terra et exardet ignis, qui terrena sapiunt et recedunt a mandatis Dei, quos non illuminat gratia Spiritus sancti; sed accendit flamina peccati.","english":"And they believed in his words, and they praised his praise. Because they were victors.\n\nSoon they did this, they forgot his works. For many in the Church, by living badly and by not thinking rightly about God, lose the grace of baptism. They did not endure his counsel. That they might guard the life which they had first chosen.\n\nAnd they lusted after their lusts in the desert. In the solitude of this world. And they tempted God in the waterless place. For dryness was upon them, because they did not know the irrigation of the Holy Spirit, in the pillar of cloud which went before them.\n\nAnd he gave them their petitions, and sent satiety into their souls. That they might be refreshed with spiritual food and drink.\n\nAnd they provoked Moses in the camp, and Aaron the holy one of God. The foolish provoke the law, that is, and the priesthood: when they do not hear the precepts of God, announced through them.\n\nThe earth was opened, and swallowed Dathan, and covered over the congregation of Abiron, and fire blazed up in their synagogue, and flame burned up the sinners. These things were done according to the letter. But even now the earth devours them and fire blazes up against those who savor earthly things and withdraw from the commandments of God, whom the grace of the Holy Spirit does not enlighten; but the blasts of sin kindle them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":791,"ref":"p791","source":"Et fecerunt vitulum in Horeb, et adoraverunt sculptile, et mutaverunt gloriam suam in similitudinem vituli comedentis fenum. In Deo enim debuerat esse gloria eorum; sed relicto eo, simulacro muto et surdo dantes gloriam, dicebant: Hi sunt dii tui, Israel (Exod. xxxii). Sic et nunc si quis, relicta Ecclesia, sortes pythonesque consulit, mutatur gloria ejus, et similis pecudi fit: sicut quondam Nabuchodonosor (Dan iv).\n\nObliti sunt Deum qui salvavit eos: qui fecit magnalia in AEgypto. Ut ea plagis verberata populum liberaret. Et mirabilia in terra Cham. Cum, derelictis gentibus, ipsos in eorum terra plantavit. Et terribilia in mari Rubro. Ut Pharaone exstincto, siccum populis praeberet incessum (Exod. xiv).\n\nDixit ut disperderet cos si non Moyses electus ejus stetisset in confractione in conspectu ejus, etc. Attende haec, o sacerdos: perierat enim populus, nisi Moyses confregisset iram omnipotentis Dei, et tu cum videris populum Dei delinquentem, cane tuba: annuntia cis delicta eorum, et sta in confractione ad Deum, ut avertatur furor ejus ab eis.","english":"And they made a calf in Horeb, and adored the graven image, and they changed their glory into the likeness of a calf that eats hay. For their glory ought to have been in God; but having abandoned him, giving glory to a mute and deaf idol, they said: These are your gods, Israel (Exod. 32). So even now, if anyone, having abandoned the Church, consults lots and the spirits of the dead, his glory is changed, and he becomes like a beast: as once Nebuchadnezzar did (Dan. 4).\n\nThey forgot God who saved them: who worked great deeds in Egypt. So that, having struck it with plagues, he might free the people. And wonders in the land of Cham. When, having abandoned the nations, he planted them in their land. And terrible things in the Red Sea. So that, with Pharaoh destroyed, he might provide a dry crossing for the peoples (Exod. 14).\n\nHe said that he would destroy them if Moses his chosen one had not stood in the breach before his face, etc. Pay attention to these things, O priest: for the people would have perished, unless Moses had broken the wrath of almighty God, and you, when you see the people of God sinning, sound the trumpet: announce their offenses to them, and stand in the breach before God, so that his fury may be turned away from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":792,"ref":"p792","source":"Et pro nihilo habuerunt terram desiderabilem. Quia istam transitoriam diligebant. Et non crediderunt in verbis ejus. Quibus promisit regna coelorum.\n\nEt murmuraverunt in tabernaculis suis. De murmuratione enim Apostolus docet, dicens: Nolite murmurare sicut quidam ex ipsis murmuraverunt, et a serpentibus perierunt (I Cor. ii). Non ergo murmuremus, ne nos daemones venenosis morsibus saucient ac depascant.\n\nElevavit manum suam super cos: ut prosterneret eos in deserto. Et ut dejiceret semen eorum in nationibus, et dispergeret eos in regionibus. Dispersi sunt enim Judaei in diversis panibus. Sed el ille dispergitur per diversa, qui circumfertur omni vento doctrinae, et in Deum firma non consistit statione.\n\nEt initiati sunt Beelphegor, et comederunt sacrificia Mortuorum. Qui Deo se consecrare debuerant, idolo consecrati sunt. Et qui panem vivum esurire debuerant, mortuorum sacrificia comederunt.","english":"And they regarded the desirable land as nothing, because they loved this transitory one. And they did not believe in his words, in which he promised the kingdoms of heaven.\n\nAnd they murmured in their tents. For the Apostle teaches concerning murmuring, saying: Do not murmur as some of them murmured, and perished by serpents (I Cor. 10). Let us not murmur, therefore, lest the demons wound and devour us with venomous bites.\n\nHe lifted up his hand over them: to cast them down in the wilderness, and to cast down their seed among the nations, and to scatter them in the regions. For the Jews were scattered among various peoples. But that man too is scattered through diverse things, who is carried about by every wind of doctrine, and does not stand firm in God with a fixed station.\n\nAnd they were initiated into Beelphegor, and ate the sacrifices of the dead. Those who ought to have consecrated themselves to God were consecrated to an idol. And those who ought to have hungered for the living bread ate the sacrifices of the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":793,"ref":"p793","source":"Et irritaverunt eum in adinventionibus suis. Quia perversi erant. Et multiplicata est in eis ruina. Ruina est cum parietes domorum ruunt: quae tunc multiplicatur cum fuerint a fundamentis eversi. Ergo isti cum fundamento, id est, cum ipsa legis littera in qua se putabant stare, diruti sunt: quia stabiliti non fuerunt super petram.\n\nStetit Phinees, et placuit, et cessavit quassatio. Et reputatum est ei ad justitiam, etc. Superius dixit Moyseu in confractione stetisse: hic autem Phineen exorasse dicit (Num. xxv). Quod diligenter ausculta, sacerdos, cui animae commendatae sunt: evagina gladium: interime fornicatores, hoc est, profer verbum, insta importune, opportune; argue, increpa, obsecra cum omni patientia et doctrina (II Tim. iv): ut tibi reputetur ad justitiam. Quia qui reddiderit pretiosum ex vili, sicut os meum erit, ait Dominus Deus.","english":"And they provoked him with their own inventions, because they were perverse. And their ruin was multiplied among them. Ruin is when the walls of houses fall down; which is then multiplied when they have been overturned from the foundations. Therefore these men were destroyed together with their foundation, that is, with the very letter of the law in which they thought they stood, because they were not established upon the rock.\n\nPhinehas stood and appeased him, and the plague ceased. And it was reckoned to him for righteousness, etc. Above he said that Moses stood in the breaking: but here he says that Phinehas entreated (Num. 25). Hear this diligently, O priest, to whom souls have been entrusted: unsheathe the sword: slay the fornicators, that is, bring forth the word, be instant out of season, in season; reprove, rebuke, entreat with all patience and doctrine (2 Tim. 4): that it may be reckoned to you for righteousness. For whoever brings forth the precious from the vile shall be as my mouth, says the Lord God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":794,"ref":"p794","source":"Et irritaverunt eum ad aquas contradictionis, et vexatus est Moyses propter eos, quia exacerbaverunt spiritum ejus. Aquae contradictionis, aquae baptismi accipiuntur: ad quas diabolo contradicitur et operibus ejus. Post quas si quis se coinquinaverit vitiis, vexatur sacerdos, pro eo quod exacerbaverit spiritum Dei per quem ille praedicat: sicut Paulus dicebat: Quis uritur, et ego non uror (I Cor. xi)? De hoc etiam spiritu testabatur dicens: Nolite contristare Spiritum sanctum Dei: in quo signati estis in die redemptionis (Ephes. iv).\n\nEt distinxit in labiis suis. Ut jugiter supplicaret pro eis. Non disperdiderunt gentes quas dixerat Dominus illis. Idololatriam vel diversa facinora.\n\nEt commixti sunt inter gentes et didicerunt opera eorum, et servierunt sculptilibus eorum, et factum est illis in scandalum. Sicut enim sacerdoti exoranti pro populo ad justitiam reputatur; ita his qui in desideriis fanaticis convertebantur, in scandalum.","english":"And they provoked him at the waters of contradiction, and Moses was vexed because of them, because they embittered his spirit. The waters of contradiction are understood as the waters of baptism, to which the devil and his works are opposed. After these, if anyone defiles himself with vices, the priest is vexed, because he has embittered the Spirit of God through whom he preaches, as Paul was saying: Who is burned, and I am not burned? Concerning this Spirit he also testified, saying: Do not grieve the Holy Spirit of God, in whom you were sealed on the day of redemption.\n\nAnd he distinguished with his lips, that he might continually plead for them. They did not destroy the nations which the Lord had told them. Idolatry or various crimes.\n\nAnd they were mingled among the nations and learned their works, and served their graven images, and it became a stumbling block to them. For just as it is reckoned to the priest as righteousness when he prays for the people, so to those who were turned toward frenzied desires, it became a stumbling block.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":795,"ref":"p795","source":"Et immolaverunt filios suos et filias suas daemoniis. Sensus et animas suas.\n\nEt effuderunt sanguinem innocentem, et sanguinem filiorum suorum, et filiarum suarum quas sacrificaverunt sculptilibus Chanaan. Tunc enim animae sanguis effunditur: quando homo idolis deditus a Dei, cultura recesserit.\n\nInterfecta est terra in sanguinibus, et contaminata est in operibus eorum, et fornicati sunt in adinventionibus suis. Tabe enim iniquitatis inficitur: cum diversis fornicationibus corpus hominis inquinatur. Ideo et ira Dei in impios saevit: unde sequitur:\n\nEt iratus est furore Dominus in populum suum et abominatus est haereditatem suam. Quia reliquit eum. Et qui quondam fuerat plebs Dei, facta est caterva diaboli.\n\nEt tradidit eos in manus gentium, et dominati sunt eorum qui oderunt eos. Et tribulaverunt eos inimici eorum, et humiliati sunt sub manibus eorum. Sed dices tu, o homo: Non est recta via Domini, qui nos in tantis malis inclinari permittit. Sed, quaeso, perspice: quia pro suis peccatores criminibus inclinantur, et Deus tanta pietate praeditus est, ut semper dignetur impartiri praesidium: sicut loquitur: Saepe liberavit. Sempor ille liberat, et tu non corrigeris? Adhuc plaga illata in januis astat: et tu non emendaris?","english":"And they sacrificed their sons and their daughters to demons—their senses and their souls.\n\nAnd they shed innocent blood, the blood of their sons and of their daughters, whom they sacrificed to the carved images of Canaan. For then is the blood of the soul shed: when a man devoted to idols has departed from the worship of God.\n\nThe land was slain in bloodshed, and defiled by their works, and they committed fornication in their own inventions. For it is infected by the corruption of iniquity: when a man's body is polluted by various fornications. Therefore also the wrath of God rages against the impious; whence it follows:\n\nAnd the Lord was angry with fury against his people, and abhorred his inheritance. Because he left them. And what had once been the people of God became a mob of the devil.\n\nAnd he delivered them into the hands of the nations, and those who hated them ruled over them. And their enemies afflicted them, and they were humbled under their hands. But you will say, O man: The way of the Lord is not right, since he allows us to be bowed down in such great evils. But, I ask, consider: that sinners are bowed down for their own crimes, and God is endowed with such great loving-kindness that he always deigns to bestow his protection: as it is said: He has often delivered. He is always delivering, and are you not corrected? The blow already inflicted still stands at the doors: and are you not amended?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":796,"ref":"p796","source":"Ipsi autem exacerbaverunt eum in consilio suo. Quod habuerunt, ut, relicto eo, idola sequerentur. Et humiliati sunt in iniquitatibus suis. Jam hi non a Deo, sed a suis delictis humiliantur. Sed praecurrit solita miseratio, dicente propheta:\n\nEt vidit cum tribularentur, et audivit orationem eorum. Docet enim et te quod si conversus ingemucris: protinus appropinquant celsis auribus ejus preces humilitatis tuae.\n\nMemor fuit testamenti sui. Quod cum Abraham initium fidei nostrae pepigit. Et poenituit eum secundum multitudinem misericordia: suae, et dedit eos in misericordias in conspectu omnium qui ceperant eos. Super poenitentes enim poenitet Deus de malitia quam locutus fuerat, ut faceret, et non fecit, constituens te in sinu Abrahae patris cujus es fidem secutus. Ideo et propheta exsultans ait:\n\nSalvos nos fac, Domine Deus noster. Ne nobis vitia dominentur. Et congrega nos de nationibus. Quia gens Hebraeorum in regionibus est dispersa.","english":"But they provoked him with their own counsel—which they had, that, having forsaken him, they might follow idols. And they were humbled in their iniquities. Now these are humbled not by God but by their own sins. But his accustomed mercy runs ahead, as the prophet says:\n\nAnd he saw when they were troubled, and he heard their prayer. For he teaches you also that if, being converted, you groan, at once the prayers of your humility come near to his lofty ears.\n\nHe was mindful of his testament. Which he established with Abraham as the beginning of our faith. And he repented according to the multitude of his mercy, and he gave them into mercies in the sight of all who had taken them captive. For over those who repent God repents of the evil which he had spoken that he would do, and did not do it, setting you in the bosom of Abraham your father, whose faith you have followed. Therefore the prophet also, exulting, says:\n\nSave us, O Lord our God. Let not vices rule over us. And gather us from the nations. Because the race of the Hebrews is dispersed in the regions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":797,"ref":"p797","source":"Ut confiteamur nomini tuo sancto, et gloriemur in laude tua. In Filio utique: quia nomen Filii laus tua est.\n\nBenedictus Dominus Deus Israel, a saeculo et usque in saeculum, etc. Merito benedictus in saecula, per quem facta sunt saecula, et non solum facta sunt, sed etiam redempta. Qui et nunc nos recreare dignetur in salutari, id est, in Christo Jesu Domino nostro, cui est cum ipso et Spiritu sancio honor et gloria in saecula saeculorum. Amen.\n\nPSALMUS. CVI.\n\nAlleluia. Iste psalmus omnem causam conditionis humanae, quam vel delinquendo sumpsit, sive poenitendo suscepit: sive multitudinem miserationum Dei (ut in praesenti ait: quis sapiens, et custodiet haec; et tunc intelliget misericordias Domini) narrare dignoscitur: sed et repulsionem Judaeorum et vocationem gentium evidentissime pandit.\n\nConfitemini Domino quoniam bonus, quoniam in saeculum misericordia ejus. Ideo confitemini ei peccata vestra: quia bonus est et peccata dimittit. Si autem bonus non esset, non vobis diceret, confitemini; et, confitemini ei: quoniam in saeculum misericordia ejus. Hic est misericordia: caeterum supra justitia est. Quoniam in saeculum misericordia ejus. Quamdiu estis in saeculo, confitemini.","english":"That we may confess to your holy name and glory in your praise—in the Son, surely, because the name of the Son is your praise.\n\nBlessed be the Lord God of Israel, from age to age, etc. Rightly is he blessed through the ages, through whom the ages were made, and not only made but also redeemed. May he deign even now to remake us in his salvation, that is, in Christ Jesus our Lord, to whom with him and the Holy Spirit be honor and glory for ages of ages. Amen.\n\nPSALM 106.\n\nAlleluia. This psalm is recognized as recounting every circumstance of the human condition, which it took up either by sinning or received by repenting, and the multitude of God's mercies (as it says here: who is wise, and will keep these things; and then he will understand the mercies of the Lord); but it also most clearly discloses the rejection of the Jews and the calling of the Gentiles.\n\nGive thanks to the Lord, for he is good, for his mercy endures forever. Therefore confess your sins to him, because he is good and forgives sins. But if he were not good, he would not say to you, \"Confess\"; and, \"Confess to him, for his mercy endures forever.\" This is mercy; otherwise it is justice. For his mercy endures forever. As long as you are in the world, confess.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":798,"ref":"p798","source":"Dicant qui redempti sunt a Domino, quos redemit de manu inimici. Proprie de vocatione gentium loquitur. Iste enim psalmus eorum babet sacramentum: qui redempti sunt in Domini passione. Dicant qui redempti sunt. Ipse est enim Salvator et Redemptor et pretium. Dicant qui redempti sunt. Ipse redemit: ipse dat pretium sanguinem suum. Quare autem dedit pretium sanguinem suum? Ut redimeret nos de manu inimici. Captivi enim tenebamur in manu diaboli. Propterea autem ille venit et redemit nos, ut liberaret de diaboli manu. Quos redemit de manu inimici, ut destruat inimicum et defensorem. Inimicus homo superseminavit zizania. Inimicus autem diabolus est. Inimicus est ipse et possessor. Propterea manu sua nos tenet: non quia diligit, sed quia odit. Quos redemit de manu inimici. Grandis majestas et grandis potentia sanguinis Domini, qui solvit manum diaboli. Quomodo enim sunt aliqua animalia quae stringunt aliquid intra se inclusum, quod dicunt et medici, et physici, ut nisi fractum fuerit, a se non dividitur, nec dimittit illud quod intrinsecus clausum tenet: si autem missum fuerit oleum, statim dissolvitur, et quod strictum fuerat dissipatur et dividitur in partes: sic et manum durissimam diaboli solvit sanguis Christi. Nolebat nos dimittere diabolus. Sanguinem suum fudit Dominus quasi oleum misericordiae, et per ipsum nos liberavit. De regionibus congregavit eos.","english":"Let them say who have been redeemed by the Lord, whom he redeemed from the hand of the enemy. He speaks properly of the calling of the Gentiles. For this psalm contains the sacrament of those who were redeemed in the Lord's passion. Let them say who have been redeemed. For he himself is Savior and Redeemer and price. Let them say who have been redeemed. He himself redeemed; he himself gives the price, his own blood. But why did he give the price, his own blood? That he might redeem us from the hand of the enemy. For we were held captive in the hand of the devil. Therefore he came and redeemed us, that he might free us from the devil's hand. Whom he redeemed from the hand of the enemy, that he might destroy the enemy and defender. The enemy man sowed weeds over. But the enemy is the devil. He is himself both enemy and possessor. Therefore he holds us in his hand: not because he loves, but because he hates. Whom he redeemed from the hand of the enemy. Great is the majesty and great the power of the Lord's blood, which loosens the hand of the devil. For just as there are certain animals that constrict something enclosed within themselves—as both physicians and natural philosophers say—so that unless it has been broken, it is not separated from them, nor do they let go of what they hold shut within: but if oil is poured on, it is immediately dissolved, and what had been constricted is scattered and divided into parts: so also the blood of Christ loosens the devil's most hardened hand. The devil was unwilling to let us go. The Lord poured out his blood like the oil of mercy, and through it he freed us. From the regions he gathered them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":799,"ref":"p799","source":"Vide quam grandis sit manus diaboli. Quos redemit de manu inimici. Hos autem quos redemit de manu inimici, in cunctis regionibus tenebantur in manu inimici. De regionibus congregavit eos. In toto orbe manus diaboli possidebat nos.\n\nA solis ortu et occasu, ab aquilone et mari. Videtur quidem quatuor dixisse climata: Orientem, Occidentem, Meridiem, et Boream: haec sunt quatuor climata mundi. Sed non ita psalmus continet. Hic enim habet: A solis ortu et occatu: Ecce duo climata: Ab aquiline, hoc est, a septentrione: Ecce tria climata. Et mari. Mare utique in occidente est. Ergo videle quoniam occidentem his nominavit, et meridiem nec semel. Quare igitur tria climata nominavit, et unum noluit nuncupare? Legimus in Abacuc: Deus ab austro veniet (Abac. iii)· De Salvatore dicitur: quoniam Deus natus est in austro. A situ enim Jerusalem, Bethleem in austro posita est. Propterea dicitur, Deus ab austro veniet. Si autem Deus ab austro veniet: quomodo nunc dicitur, A solis ortu et occasu, et ab aquilone? Auster et notus tacitus est. A solis ortu et occasu. Amen, amen dico vobis, quia multi venient ab oriente et occidente, et recumbent in sinu Abrahae: filii autem generationis hujus longe erunt (Matth. viii). A solis ortu et occasu: utique alienigenae. Et ab aquilone. Aquilo durissimus ventus est: nomine autem dexter vocatur. Ab aquilone, inquit, exardescent mala super terram (Jerem. i).","english":"See how great is the hand of the devil. Those whom he redeemed from the hand of the enemy. But those whom he redeemed from the hand of the enemy were held in the hand of the enemy in all regions. From the regions he gathered them. In the whole world the hand of the devil possessed us.\n\nFrom the rising of the sun and from its setting, from the north and from the sea. He seems indeed to have named four zones: the East, the West, the South, and the North; these are the four zones of the world. But the psalm does not hold it so. For here it has: From the rising of the sun and from its setting: behold, two zones. From the north, that is, from the septentrion: behold, three zones. And from the sea. The sea is certainly in the west. Therefore see that he has named the west by these words, and the south not even once. Why then did he name three zones, and refuse to call upon one? We read in Habakkuk: God will come from the south (Hab. 3). It is said of the Savior: that God was born in the south. For by its location Bethlehem is situated to the south of Jerusalem. Therefore it is said, God will come from the south. But if God will come from the south: how is it now said, From the rising of the sun and from its setting, and from the north? The south and the southwest wind are left unspoken. From the rising of the sun and from its setting. Amen, amen I say to you, that many will come from the east and the west, and will recline in the bosom of Abraham: but the sons of this generation will be far off (Matt. 8). From the rising of the sun and from its setting: certainly foreigners. And from the north. The north is a very harsh wind: but by name it is called the right hand. From the north, he says, evils will blaze forth upon the earth (Jer. 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":800,"ref":"p800","source":"Mare legitur in Numeris, et in Exodo, et in omni Scriptura sancta, et ubicumque mare auditis, secundum climata semper intelligitur occidens. A situ enim Jerusalem mare hoc magnum, quod dicitur, in occidente est. Videte igitur mysterium Scripturarum. In isto loco bis occidens nominatur, et nec semel notus. Hoc quare dicitur? Quoniam populus Judaeorum in isto psalmo non scribitur vocandus, sed tantum gentium. Denique quid dicit?\n\nErraverunt in solitudine in inaquoso: viam civitatis habitaculi non invenerunt. Esurientes et sitientes. Et ut sciatis quia proprie de vocatione gentium scribitur, et de expulsione Judaeorum, jn sequentibus ipsius psalmi scriptum est: Posuit flumina in desertum, videlicet Judaeorum. Erraverunt in solitudine in inaquoso. Diximus quae essent aquae, diximus quae essent flumina. Viam civitatis habitaculi non invenerunt, esurientes et sitientes. Exponamus quomodo gentium populus fuerit in deserto, ubi non erant aquae, hoc est, in inaquoso, et quomodo viam civitatis habitaculi non invenerunt, esurientes et sitientes. De quibus dicitur, non invenerunt, manifestum est, quod quaesierunt viam civitatis habitaculi, sed non invenerunt. Quaesierunt ergo viam per quam venirent ad civitatem: esurientes quaesierunt et sitientes. Anima eorum in ipsis defecit. Defecerunt scrutantes scrutinio (Psal. lxiii).","english":"The sea is read of in Numbers, and in Exodus, and in all holy Scripture, and wherever you hear of the sea, according to the regions it is always understood as the west. For from the situation of Jerusalem, this great sea, as it is called, lies in the west. See, therefore, the mystery of the Scriptures. In this place the west is named twice, and not even once is it known. Why is this said? Because the people of the Jews is not written in this psalm as being called, but only that of the Gentiles. Finally, what does it say?\n\nThey wandered in the wilderness in a waterless place: they found not the way of a city of habitation. Hungering and thirsting. And that you may know that this is written properly concerning the calling of the Gentiles, and concerning the expulsion of the Jews, it is written in the following verses of this same psalm: He turned rivers into a desert, namely of the Jews. They wandered in the wilderness in a waterless place. We have said what the waters were, we have said what the rivers were. They found not the way of a city of habitation, hungering and thirsting. Let us explain how the people of the Gentiles was in the desert, where there were no waters, that is, in a waterless place, and how they found not the way of a city of habitation, hungering and thirsting. Concerning those of whom it is said, they found not, it is manifest that they sought the way of a city of habitation, but did not find it. They sought, therefore, the way by which they might come to the city: hungering they sought and thirsting. Their soul fainted in them. They fainted searching with search.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":801,"ref":"p801","source":"Defecerunt, quaesierunt, et non invenerunt, et in esurie sua et siti, viam civitatis habitaculi non invenerunt. Esurientes et Sitientes. Multi fuerunt qui repromitterent istam viam quae deduceret ad civitatem. Promisit Socrates, promisit Plato, promisit Aristoteles. Haemorrhousa quae fluebat sanguine (Luc. viii), multos quaesivit medicos, et a nullo sanari potuit. Viam civitatis habitaculi non invenerunt. Doctrina illorum magis famem faciebat veritatis, quam saturitatem. Haemorrhousa totam substantiam suam impendit in medicos. Esurientes et sitientes, anima eorum in ipsis defecit. Sed quoniam perdiderat suam universam substantiam, hoc est, Ecclesia de gentibus congregata: quia anima ejus in ipsa defecit, clamavit ad Dominum cum tribularetur. Tactus fimbriae Domini, clamor credentis fuit.\n\nEt clamaverunt ad Dominum cum tribularentur, et de necessitatibus eorum eripuit eos. Ad Dominum, inquit, cum tribularer clamavi, et exaudivit me (Psal. xi). Tunc exaudimur a Domino, quando non simplex vox, sed tribulatio clamat ad Dominum.","english":"They failed, they sought, and they did not find, and in their hunger and thirst they did not find the way of the city of habitation. The hungry and thirsty. There were many who promised that way which would lead to the city. Socrates promised it, Plato promised it, Aristotle promised it. The woman with the flow of blood who was bleeding (Luke 8) sought many physicians, and by none could she be healed. They did not find the way of the city of habitation. Their teaching made rather a hunger for the truth than a satisfaction. The woman with the flow of blood spent her whole substance on physicians. Hungry and thirsty, their soul fainted within them. But because she had lost her whole substance—that is, the Church gathered from the nations—because her soul fainted within her, she cried out to the Lord when she was troubled. The touch of the Lord's fringe was the cry of the believer.\n\nAnd they cried out to the Lord when they were troubled, and he delivered them from their necessities. To the Lord, he says, when I was troubled I cried, and he heard me (Psalm 11). Then are we heard by the Lord, when not a simple voice, but tribulation cries out to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":802,"ref":"p802","source":"Et eduxit eos in viam rectam, ut irent in civitatem Habitationis. Quia viam civitatis habitaculi non invenerunt, propterea deduxit eos in viam rectam. Ergo ostendit, quia ante invenerunt quidem vias, sed pravas, et non rectas. Et deducit eos in viam rectam. Via deduxit eos in viam. Ipse Dominus atque Salvator deduxit eos in viam rectam: fecit eos, ut in se ambularent: ipse et ductor, et via. Et deduxit eos in viam rectam, ut per hanc viam, hoc est, per Dominum Salvatorem irent in civitatem habitationis, in Ecclesiam ejus quae fundata fuerat super ipsum, et petram, et viam atque ductorem. Simulque considerandum, quia in isto psalmo tertio dicitur;\n\nConfiteantur Domino misericordiae ejus, et mirabilia ejus filiis hominum. Quia satiavit animam inanem, et animam esurientem satiavit bonis. Eos qui inanes erant a gratia sua, et famem verbi patiebantur, bonis coelestibus satiavit.","english":"And He led them in the right way, that they might go into the city of Habitation. Because they did not find the way of the city of habitation, therefore He led them into the right way. So He shows that they had indeed found ways before, but crooked and not right. And He leads them into the right way. The Way led them into the way. The Lord and Savior Himself led them into the right way: He made them walk in Himself: He is both guide and way. And He led them into the right way, so that through this way—that is, through the Lord Savior—they might go into the city of habitation, into His Church, which had been founded upon Himself, both rock and way and guide. And at the same time it must be considered that in this psalm it is said thirdly:\n\nLet them confess to the Lord His mercies, and His wonders to the children of men. Because He satisfied the empty soul, and He satisfied the hungry soul with good things. Those who were empty of His grace and were suffering hunger for the word, He satisfied with heavenly good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":803,"ref":"p803","source":"Sedentes in tenebris et umbra mortis: vinctos in mendicitate et ferro. Vinctum enim erat genus humanum catenis criminum, et carceri diaboli mancipatum. Et cur hoc accidit? Vide quid sequitur.\n\nQuia exacerbaverunt eloquium Domini. Quae mandaverat, non custodientes. Et consilium Altissimi irritaverunt. Quod dederat ut eligerent vitam.\n\nEt humiliatum est in laboribus cor eorum. Quia non exaltabantur in operibus Dei. Infirmati sunt nec fuit qui adjuvaret. Eo quod in Deum firmi non essent: nec cum requirerent, qui verus est medicus.\n\nEt clamaverunt ad Dominum dum tribularentur, et de necessitatibus eorum liberavit eos. Defecit post originale peccatum humanum genus: iterata vice non observans legem traditam per Moysen, sed et de hac necessitate illud eripuit.\n\nEt eduxit eos de tenebris, etc. Et ob id: Confiteantur Domino misericordiae ejus, et mirabilia ejus filiis hominum. Et cur ejus vel misericordiae confitendae sint, vel mirabilia praedicentur, sequentia docent.","english":"Sitting in darkness and the shadow of death: bound in want and iron. For the human race was bound with the chains of sins, and handed over to the prison of the devil. And why did this happen? See what follows.\n\nBecause they provoked the word of the Lord, not keeping what He had commanded. And they provoked the counsel of the Most High, which He had given that they might choose life.\n\nAnd their heart was humbled in labors, because they were not lifted up in the works of God. They were weakened, and there was none who helped, because they were not firm in God, nor with one who is the true physician when they sought Him.\n\nAnd they cried to the Lord when they were troubled, and He delivered them from their necessities. After original sin the human race failed, not observing a second time the law handed down through Moses; but even from this necessity He rescued them.\n\nAnd He brought them out of darkness, etc. And for this reason: Let them confess to the Lord His mercies, and His wonders to the children of men. And why either His mercies are to be confessed, or His wonders proclaimed, the following words teach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":804,"ref":"p804","source":"Quia contrivit portas aereas, et vectes ferreos confre- Git. Visitavit enim nos oriens ex alto (Luc. i), et illuminavit errorum tenebras, disrupitque catenas legis, ut libero arbitrio serviremus.\n\nSuscepit eos de via iniquitatis eorum. Obseraverat igitur diabolus validissimis seris suarum aedium aereas valvas, ne ab ejus jure egredi valeret genus humanum. Quae omnia, ut diximus, sua Dominus visitatione contrivit, suscipiens eum in se. Propter injustitias enim suas humiliati sunt. Ut exaltarentur in eo.\n\nOmnem escam abominata est anima eorum, et appropinquaverunt usque ad portas mortis. Et clamaverunt ad Dominum cum tribularentur, et de necessitatibus eorum liberavit eos. Sed vide qualiter eos liberaverit: quia omne verbum vitae, quod prophetae praenuntiaverunt, abominati sunt et appropinquaverunt morti.\n\nTunc misit verbum suum, et sanavit eos. Ipsum Filium, qui in principio erat Verbum: qui iu Evange lio sanat omnem languorem et omnem infirmitatem in plebe. Et eripuit eos de intentionibus eorum. In quibus se ipsi demerserant.","english":"Because he broke the gates of bronze and shattered the bars of iron. For the dayspring from on high has visited us, and has illumined the darkness of errors, and burst the chains of the law, so that we might serve with free will.\n\nHe received them out of the way of their iniquity. The devil, then, had barred the bronze doors of his halls with the strongest bolts, so that the human race could not go out from under his authority. All these things, as we have said, the Lord broke by his visitation, taking man up into himself. For they were humbled because of their injustices, so that they might be exalted in him.\n\nTheir soul abhorred all food, and they drew near even to the gates of death. And they cried out to the Lord when they were in tribulation, and he delivered them from their necessities. But see how he delivered them: because they abhorred every word of life that the prophets foretold, and they drew near to death.\n\nThen he sent his word and healed them. That is, his own Son, who in the beginning was the Word, who in the Gospel heals every sickness and every infirmity among the people. And he snatched them from their intentions, in which they had plunged themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":805,"ref":"p805","source":"Confiteantur Domino misericordia ejus. Quibus excelsus se humiliavit, quibus Deus homo factus est: quibus immortalis pro mortalium vita subditur morti. Et mirabilia ejus filiis hominum. Quia inferni aereas portas vectesque confregit: quia rediit victor ad superos: quia remeavit ad coelos.\n\nEt sacrificent sacrificium laudis. Cessent hirci et Vituli: quia Deus sacrificium de puro corde requirit. Et annuntient opera ejus in exsultatione. Cum gaudio cunctis choris annuntient: qualiter eos sua visitatione salvarit.\n\nQui descendunt mare. Id est, saeculum. In navibus. In Ecclesiis, quae Christum portant, et a fluctibus hujus mundi tunduntur. Facientes operationem in aquis multis. In populis. Sed et ad apostolos haec referenda sunt: Ipsi viderunt opera Domini, et mirabilia ejus in profundo. In profunda enim caligine, per eorum praedicationem lumen veritatis illuxit, et viderunt, operante Domino, in tenebris densissimis clarere lumen verissimae Trinitatis.","english":"Let them confess to the Lord his mercy. To those to whom the Most High humbled himself, to those to whom God became man: to those for whose sake the immortal one was subjected to death for the life of mortals. And his wonders to the children of men. Because he broke the gates of hell and its bars: because he returned as victor to the realms above: because he returned to the heavens.\n\nAnd let them sacrifice a sacrifice of praise. Let the goats and calves cease: because God requires a sacrifice from a pure heart. And let them proclaim his works in exultation. Let them proclaim with joy to all the choirs: how he saved them by his visitation.\n\nThose who go down to the sea. That is, the world. In ships. In the Churches, which carry Christ and are buffeted by the waves of this world. Doing their work in many waters. Among the peoples. But these things must also be referred to the apostles: they saw the works of the Lord, and his wonders in the deep. For in the deep darkness, through their preaching the light of truth shone forth, and they saw, with the Lord working, the light of the truest Trinity shining in the thickest darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":806,"ref":"p806","source":"Dixit, et stetit spiritus procellae. Cessavit mundana tentatio. Sic et in navi dormiens Dominus, cum excitatus a discipulis fuisset, imperavit vento, et mare siluit (Matt. viii). Et exaltati sunt fluctus ejus. Suspensi sunt, ne nocerent: id est, hujus diabolicae tentanionis motus, quos iniqui commovent super justos.\n\nAscendunt usque ad coelos. Elevantur in superbiis suis, ad sanctorum injuriam. Et descendunt usque ad abyssos. Humiliantur in confessione. Et ut intelligas figuraliter hoc de malis hominibus dici, sequitur: Anima eorum in malis tabescet. Fluctus enim aquarum animam non habent. Sed tabescit anima: cum verberata plagis coelestibus, se peccasse et sanctis injuriam intulisse cognoscit.\n\nTurbati sunt, et moti sicut ebrius. Nihil enim laetum, nihil stabile, nihil sobrium eorum sensus hahebat. Et omnis sapientia eorum devorata est. A sapientia veri Dei: sicut quondam draco Moysi deglutivit dracones AEgyptiorum (Exod. vii).","english":"He spoke, and the spirit of the storm stood still. Worldly temptation ceased. So too the Lord, sleeping in the boat, when he had been awakened by the disciples, commanded the wind, and the sea fell silent (Matt. 8). And his waves were exalted. They were held suspended, lest they do harm: that is, the motions of this diabolical temptation, which the wicked stir up against the just.\n\nThey ascend even to the heavens. They are lifted up in their pride, to the injury of the saints. And they descend even to the depths. They are humbled in confession. And so that you may understand that this is said figuratively about evil men, it follows: Their soul shall waste away in evils. For the waves of waters do not have a soul. But the soul wastes away: when, struck by heavenly blows, it recognizes that it has sinned and inflicted injury upon the saints.\n\nThey were troubled, and moved like a drunkard. For their senses had nothing joyful, nothing stable, nothing sober. And all their wisdom was devoured. By the wisdom of the true God: as once the serpent of Moses swallowed the serpents of the Egyptians (Exod. 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":807,"ref":"p807","source":"Et clamaverunt ad Dominum cum tribularentur, et de necessitatibus eorum liberavit eos. Ut relinquentes luxuriosam ebrietatem, Dei sapientiam sequerentur.\n\nStatuit procellam ejus in auram. Ut jam non cum igne et grandine, sed cum suavi sancti Spiritus flamine adveniret. Et siluerunt fluctus ejus. Poenitentiam agentes, in tranquillitatem conversi sunt.\n\nLaetati sunt quia silverunt. Illis quiescentibus, hi laetantur. Et eduxit eos in portum voluntatis eorum. De his quiescentibus fluctibus, apposuerunt integram voluntatem nd eum deduci: qui mitigans fluctus, verus est portus. Et de necessitatibus eorum liberavit eos. Ne ab his aestibus quaterentur.\n\nConfiteantur Domino misericordiae ejus. Quibus protegit genus humanum. Et mirab(??)lia ejus filiis hominum. Quia mirabiliter hos compescuit fluctus.\n\nExaltent eum in Ecclesia plebis. In congregatione fidelium. In cathedra seniorum laudent illum. Non in illa cathedra in qua Scribae et Pharisaei sederunt. qui legentes legem, non intellexerunt in ea Dominum nuntiatum, sed in illa in qua eum, vel prophetae, vel patriarchae, spirituali oculo contemplantes, cognoverunt in miraculis, vel oraculis cecinerunt.","english":"And they cried out to the Lord when they were troubled, and he delivered them from their necessities. So that, abandoning luxurious drunkenness, they might follow the wisdom of God.\n\nHe established his storm into a breeze. So that now he might come not with fire and hail, but with the sweet breath of the Holy Spirit. And his waves fell silent. Doing penance, they were turned into tranquility.\n\nThey rejoiced because they fell silent. While those were at rest, these rejoice. And he led them out into the harbor of their will. From these quieted waves, they added their whole will to be led to him: who, calming the waves, is the true harbor. And he delivered them from their necessities. Lest they be shaken by these surges.\n\nLet them confess to the Lord his mercies. By which he protects the human race. And his wonders to the children of men. Because he wondrously restrained these waves.\n\nLet them exalt him in the church of the people. In the congregation of the faithful. In the chair of the elders let them praise him. Not in that chair in which the Scribes and Pharisees sat, who, reading the law, did not understand in it the Lord announced, but in that in which either the prophets or the patriarchs, contemplating him with the spiritual eye, knew him in miracles, or sang of him in oracles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":808,"ref":"p808","source":"Quia posuit flumina in desertum, et exitus aquarum in sitim: terram fructiferam in salsuginem, a malitia inhabitantium in ea. Merito exaltandus, merito laudandus, qui in Ecclesia quae prius fuerat deserta, et odio habita, posuit apostolos, qui eam et consolarentur alloquio, et alluvio foecundarent. Dedit et in animas sitientium suum verbum, exitus praedicationum, et terram corporis, quae prius spinas amaritudinis protulerat, fructibus replevit aeternis.\n\nPosuit desertum in stagna aquarum. Praebens in Ecclesia baptismum. Et terram sine aqua in exitus aquarum. Praedicatores in nationum ariditate constituens.\n\nEt collocavit illic esurientes. Ut bonis coelestibus reficerentur. Et constituerunt civitatem habitationis. Animas suas exhibuerunt ab incentivis vitiorum tutas: in quibus fructus spiritus habitaret.\n\nEt seminaverunt agros, et plantaverunt vincas, et fecerunt fructum nativitatis. Ad apostolos ista referuntur, qui jecerunt semen in corda credentium, de quibus fructum aeternitatis accipiant, hoc est, centesimum, sexagesimum, et tricesimum (Matt. xiii).","english":"Because he turned rivers into desert, and springs of water into thirst: fruitful land into saltiness, because of the wickedness of those dwelling in it. Rightly is he to be exalted, rightly praised, who in the Church that had formerly been desert and held in hatred, placed apostles, who would both console her with their address and make her fruitful with their flood. He gave also into the souls of the thirsty his word, the springs of preachings, and the land of the body, which had formerly brought forth thorns of bitterness, he filled with eternal fruits.\n\nHe turned the desert into pools of waters. Providing baptism in the Church. And the land without water into springs of waters. Establishing preachers in the dryness of the nations.\n\nAnd he settled there the hungry. That they might be refreshed with heavenly goods. And they established a city of habitation. They showed forth their souls safe from the incentives of vices: in which the fruit of the spirit might dwell.\n\nAnd they sowed fields, and planted vineyards, and brought forth the fruit of birth. These things are referred to the apostles, who cast seed into the hearts of believers, from which they receive the fruit of eternity, that is, a hundredfold, sixtyfold, and thirtyfold (Matt. xiii).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":809,"ref":"p809","source":"Et benedixit eis, et multiplicati sunt nimis. Quia quae erant placita ei, faciebant. Sic et in manu Joseph benedixit omnia Deus, quia se a pravis cogitationibus et concupiscentiis custodivit (Gen. xli et seqq.). Et jumenta eorum non minoravit. Irrationabiles inter eos homines non sunt minorati in inferius, sed in melius reparati. Igitur explicita vocatione ac redemptione gentium, redit ad expulsionem Judaeorum, dicens\n\nPauci facti sunt. Eo quod non fuissent in his multiplicata opera Dei. Et vexati sunt a tribulatione malorum et dolore. Quia insontem iniqui sunt persecuti.\n\nEffusa est contentio super principes eorum. Ut qui Dominum contempserant, ipsi contemnerentur. Et seduxerunt eos vana ipsorum simulacra, utique quae adorabant. Et deduxit eos in invio, et non in via. Seducentes eos a via Domini, deduxerunt eos in invio Satanae. Denique, deductis istis in invio, videamus quid fecerit Deus plebi suae.","english":"And he blessed them, and they were multiplied exceedingly. Because they were doing the things that pleased him. So too in the hand of Joseph God blessed all things, because he kept himself from wicked thoughts and desires (Gen. 41 and following). And he did not diminish their cattle. The irrational men among them were not diminished downward, but restored for the better. Therefore, the calling and redemption of the nations having been set forth, he returns to the expulsion of the Jews, saying:\n\nThey were made few. Because the works of God had not been multiplied in them. And they were vexed by the tribulation of evils and by grief. Because the wicked persecuted the innocent.\n\nContention was poured out upon their princes. So that those who had despised the Lord might themselves be despised. And their vain idols seduced them, namely those which they worshiped. And he led them into a pathless place, and not into the way. Those seducing them from the way of the Lord led them into the pathless place of Satan. Finally, these having been led into the pathless place, let us see what God did for his people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":810,"ref":"p810","source":"Et adjuvit pauperem de inopia. Populum Christianum dapibus satiavit aeternis. Et posuit sicut oves familias. Ut audientes vocem veri pastoris, fide sequerentur.\n\nVidebunt recti, et laetabuntur. Quorum sunt praedicatione conversi. Et omnis iniquitas opilabit os suum. Diabolus, vel Judaei, sive haeretici: qui in excelsum iniquitatem loqui praesumpserant.\n\nQuis sapiens et custodiet ea, et tunc intelliget misericordias Domini? Si enim sapienter consideres et spiritualiter intelligas, videbis in hoc psalmo quarto misericordias petitas et clementer indultas: quas et nobis pietate proflua dignetur quaesitas indulgere, pulsatas aperire, petitas non negare. Ipsi gloria cum aeterno Patre et Spiritu sancto in saecula saeculorum. Amen.\n\nPSALMUS CVII.\n\nCanticum Psalmi ipsi David. Canticum semper refertur in sensum: psalmus vero refertur in corporalia. Ut autem manifestius dicamus, canticum in a theoriam refertur: psalmus nutem in practicen, hoc est, in opera. Quoniam ergo in titulo scriptum: Canticum psalmi: recte et consequenter in secundo versiculo ait: Cantabo et psallam in gloria mea.","english":"And he helped the poor man out of his poverty. He satisfied the Christian people with eternal feasts. And he set the families like sheep. So that hearing the voice of the true shepherd, they might follow in faith.\n\nThe upright shall see, and shall rejoice. Those converted by their preaching. And all iniquity shall stop its mouth. The devil, or the Jews, or the heretics: who had presumed to speak iniquity on high.\n\nWho is wise and will keep these things, and then will understand the mercies of the Lord? For if you consider wisely and understand spiritually, you will see in this fourth psalm mercies sought and mercifully granted: which may he deign in flowing piety to grant to us also when sought, to open when knocked, not to deny when asked. To him be glory with the eternal Father and the Holy Spirit for ages of ages. Amen.\n\nPSALM 107.\n\nA canticle of a psalm to David himself. A canticle is always referred to the sense; but a psalm is referred to bodily things. But that we may speak more plainly, a canticle is referred to contemplation; but a psalm to practice, that is, to works. Since therefore it is written in the title: A canticle of a psalm: rightly and consequently in the second verse he says: I will sing and I will psalm in my glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":811,"ref":"p811","source":"Paratum cor meum, Deus, paratum cor meum. Paratus sum non solum opere, sed etiam corde et sensu. Paratum cor meum, in sensu: paratum cor meum, in opere, hoc est, in practice. Quoniam non solum corde et sensu, sed et in opere paratus sum. Propterea et secundo dico: Cantabo et psallam in gloria mea. Cantabo, hoc est, in corde meo, et psallam. Sicut psalterium ex mullis chordis compositum est, et si una chorda fuerit rupta, exterminatur psalterium, ita et in actibus nostris, si unum mandatum praetergressi fuerimus, psalterium nostrum rumpitur. Ideo dixit: Cantabo et psallam in gloria mea. In aliis codicibus legitur, in gloria tua. Sed melius est secundum Hebraicum legere, in gloria mea. Quod dicit, hoc est: Cantabo et psallam in gloria mea: Hoc, Domine, quod tibi psallo, quod tibi canto, non tibi gratiam facio, sed mihi. In alio enim psalmo dicit: Quoniam bonorum meorum non eges (Psal. xv). Quod ergo facio, pro me facio. Quod ergo servio tibi, Gloria mea est. Jejunamus: numquid aliquid Deo donamus? Pro peccatis nostris hoc facimus. Jacemus in sacco. Quid ex hoc praestamus Domino? Hoc tantum illi praestamus, ut salvemus animas nostras. Ipse enim hoc desiderat. Sicut bonus el misericors medicus: si aliquem sanaverit, gaudet quidem et ipse et illp qui sanatus est: ita et Dominus noster.","english":"My heart is ready, God, my heart is ready. I am ready not only in deed, but also in heart and mind. My heart is ready, in mind; my heart is ready, in deed, that is, in practice. For I am ready not only in heart and mind, but also in deed. Therefore I say a second time: I will sing and I will make melody in my glory. I will sing, that is, in my heart, and I will make melody. Just as a psaltery is composed of many strings, and if one string is broken, the psaltery is ruined, so too in our actions, if we have transgressed one commandment, our psaltery is broken. Therefore he said: I will sing and I will make melody in my glory. In other manuscripts it is read, in your glory. But it is better to read according to the Hebrew, in my glory. What he says is this: I will sing and I will make melody in my glory: This, Lord, that I sing to you, that I chant to you, I do not grant as a favor to you, but to myself. For in another psalm he says: For you have no need of my goods (Ps. 15). What I do, therefore, I do for myself. What I render to you, therefore, is my glory. We fast: do we give anything to God? We do this for our sins. We lie in sackcloth. What do we bestow on the Lord from this? We bestow this much on him, that we save our souls. For he himself desires this. Like a good and merciful physician: if he has healed someone, both he himself rejoices and the one who has been healed: so too our Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":812,"ref":"p812","source":"Exsurge, psalterium et cithara. O psalterium, o cithara, facta es et creata es, ut psallas Deo: exsurge et psalle, quare jaces? O monache, qui stas corpore, quare jacet anima tua, et non psallis Domino? Maledictus homo qui facit opus Dei negligenter (Jerem. xlviii). Si psalterium es, si cithara es, quare surdus es, et non glorificas Deum? Exsurgam diluculo. Deus in tenebris benedici et laudari non potest: sed in luce benedicitur. Rem dico miram: Et si nocte surgimus, Deum in luce benedicimus. Numquam Christiano nox est: semper Christiano sol justitiae oritur. Et haec quidem secundum Judaeos dicimus. Caeterum secundum altiorem sensum, Dominus est qui canit: Paratum cor meum, Deus, paratum cor meum. Paratus sum hic: paratus sum in futuro. Salvo et in terries: salvo et in coelis, hoc est, et angelos salvo et homines. Exsurge, psalterium et cithara. Loquitur Dominus suo corpori: Psalterium et ci- Thara, qui descendisti in infernum et jacuisti, exsurge et lauda Dominum. Et vides quid dicit: Non ipse qui movet citharam et psalterium laudat; sed ipsa cithara et psalterium, ipsa benedicunt Patrem. Ille enim Deus est, et ab aliis benedicitur et laudatur. Corpus autem ejus et homo quem suscepit, ipse laudat Dominum. Ut autem sciatis quoniam propheta ex persona Domini loquitur, et non ex memetipso hoc loquor, videte quid sequitur.","english":"Arise, psaltery and harp. O psaltery, O harp, you were made and created to sing psalms to God: arise and sing, why do you lie low? O monk, who stand upright in body, why does your soul lie low, and why do you not sing psalms to the Lord? Cursed is the man who does the work of God negligently. If you are a psaltery, if you are a harp, why are you deaf, and why do you not glorify God? I will arise at dawn. God cannot be blessed and praised in darkness, but in the light he is blessed. I speak of a wondrous thing: even if we rise by night, we bless God in the light. For a Christian there is never night: for a Christian the sun of righteousness always rises. And these things indeed we say according to the Jews. But according to the deeper meaning, it is the Lord who sings: My heart is ready, God, my heart is ready. I am ready here, I am ready in the future. I save both on earth and in the heavens, that is, I save both angels and men. Arise, psaltery and harp. The Lord speaks to his body: Psaltery and harp, you who descended into hell and lay low, arise and praise the Lord. And you see what he says: it is not he who moves the harp and the psaltery who praises; but the harp and the psaltery themselves, they themselves bless the Father. For he is God, and by others he is blessed and praised. But his body and the man whom he took up, he himself praises the Lord. But so that you may know that the prophet speaks in the person of the Lord, and that I do not speak this of myself, see what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":813,"ref":"p813","source":"Confitebor tibi in populis, Domine. Populos autem intellige Judaeos. Et psallam tibi in nationibus. De nobis dicit. Judaeos enim illos dicit, qui primi ex Judaeis crediderunt. Et videte ordinem: Primum laudat Deum in populis, et postea laudat Dominum in nationibus. Primum enim ex Judaeis crediderunt, et postea crediderunt ex gentibus.\n\nQuia magna est misericordia tua super coelos. Non est creatura quae non indigeat misericordia Dei. Universi misericordia Dei indigemus. Gabriel, Michael, Seraphim, Cherubim, Potestates, Dominationes sunt quidem sanctae, sed indigent misericordia creatoris sui. Non detraho angelis, sed creatorem praedico, siquidem ipsi angeli libenter audiunt praedicari eorum creatorem. Et aliter possumus dicere, Quoniam misericordia tua de terra levat ad coelos. Et usque ad nubes veritas tua. Ubi sunt Judaei, ubi sunt similes Judaeorum, qui secundum litteram tantum sunt intelligentes? Quomodo usque ad nu- Bes est veritas Dei? Filius Dei dicit: Ego sum via, veritas et vita (Joan. xiv), et descendit in terris, et cum hominibus conversatus est (Baruch. iii). Et quomodo, usque ad nubes veritas tua? Manifestus est sensus, quod de apostolis loquitur et de sanctis, ut imbrem suum non pluant super Judaeos, sed super gentes, sicut scriptum est: Mandabo nubibus meis, ne pluant super Israel imbrem (Isai v). In istis ergo nubibus veritas Dei est.","english":"I will confess to you among the peoples, O Lord. But understand the peoples to mean the Jews. And I will sing psalms to you among the nations. He speaks of us. For he calls those Jews who first believed from among the Jews. And see the order: first he praises God among the peoples, and afterward he praises the Lord among the nations. For first some from among the Jews believed, and afterward some from the Gentiles believed.\n\nBecause your mercy is great above the heavens. There is no creature that does not need the mercy of God. We all need the mercy of God. Gabriel, Michael, the Seraphim, the Cherubim, the Powers, the Dominations are indeed holy, but they need the mercy of their creator. I do not disparage the angels, but I proclaim the creator, since the angels themselves gladly hear their creator proclaimed. And in another way we can say, Because your mercy lifts from the earth to the heavens. And your truth even to the clouds. Where are the Jews, where are those like the Jews, who understand only according to the letter? How is the truth of God even to the clouds? The Son of God says: I am the way, the truth, and the life (John 14), and he came down to the earth and conversed with men (Baruch 3). And how, your truth even to the clouds? The meaning is clear, that he speaks of the apostles and of the saints, that they may not rain their shower upon the Jews, but upon the nations, as it is written: I will command my clouds, that they rain no shower upon Israel (Isaiah 5). In these clouds, therefore, is the truth of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":814,"ref":"p814","source":"Si autem in istis nubibus veritas Dei est, quomodo Montanus dicit, et Cataphrygae dicunt: quod non est revelatum apostolis, nobis revelatum est.\n\nExaltare super coelos, Deus. Deus non exaltatur, nisi super coelos: non exaltatur super terram. Quando terreni sumus, non exaltamus Deum. Si autem de terrenis facti fuerimus coelestes, tunc exaltamus Deum, et Dominus noster quando erat in terra, non nos exaltavit. Dicat aliquis: Temerarie loqueris. Siquidem ipse dicit in Evangelio: Quando exaltatus fuero, omnia traham ad me (Joan. xii). Vide quid dicat: Quando exaltatus fuero in coelo, tunc omnia traham ad me. Prius quidem est iste sensus, sed ego aliud intelligo. Quando exaltatus fuero, quando crucifixus fuero, tunc omnes traham ad me. Ut liberentur dilecti tui. O mira inlelligentia! Propterea crucifigitur Dominus, et exaltatur, ut liberentur dilecti ejus. Ut liberentur, inquit, dilecti tui. Exaltare super coelos, Deus. Factum est quod petivimus. Ille exaltatus est, et nos liberali sumus. Deus locutus est in sancto suo. Sive in templo, sive in unoquoque sanctorum, sive in propheta. Auditur in Moyse, auditur in apostolo; et verius dico: Loculus est in Filio suo. Quid ergo loculus est Deus? Haec quae sequuntur.","english":"But if the truth of God is in these clouds, how is it that Montanus says, and the Cataphrygians say, that what was not revealed to the apostles has been revealed to us?\n\nBe exalted above the heavens, O God. God is not exalted except above the heavens; he is not exalted above the earth. When we are earthly, we do not exalt God. But if we have been made heavenly out of earthly, then we exalt God, and our Lord, when he was on earth, did not exalt us. Let someone say: You speak rashly. For he himself says in the Gospel: When I am lifted up, I will draw all things to myself (John 12). See what he says: When I am exalted in heaven, then I will draw all things to myself. This is indeed the first sense, but I understand something else. When I am exalted, when I am crucified, then I will draw all to myself. That your beloved may be delivered. O wondrous understanding! For this reason the Lord is crucified and exalted, that his beloved may be delivered. That they may be delivered, he says, your beloved. Be exalted above the heavens, O God. What we asked has been done. He has been exalted, and we have been delivered. God has spoken in his holy one. Whether in the temple, or in each one of the saints, or in the prophet. He is heard in Moses, he is heard in the apostle; and more truly I say: He has spoken in his Son. What then has God spoken? These things which follow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":815,"ref":"p815","source":"Exaltabor et dividum Sicimam. Propterea, inquit, crucifigor, ut dividam Sicimam. Sicima interpretatur in nostra lingua, humeri. Humeri autem iuterpretantur, opera. Sensus ergo iste est: Propterea crucifigor, ut opera mea dividam sanctis meis. Propterea crucifigor, ut jugum meum suave, et onus meum leve imponam super cervices hominum. Fecisti, Domine, quod pollicitus es. Exaltatus es et divisisti Sicimam. Et convallem tabernaculorum dimetiar. Vere Dominus et Salvator noster in hanc convallem lacrymarum, in locum humilitatis nostrae subintravit, hoc est, in istum mundum: in quo, quantumvis quivis sanctus fuerit, necdum cognoscit secundum quod oportet nosse. Ex parte enim cognoscimus, et ex parte prophetamus (I Cor xiii).\n\nMeus est Galaad, et meus est Manasses. Gaudet Dominus noster atque Salvator, habens plures divitias. Galaad interpretatur, transmigration. Gaudet ergo quando populus ex gentibus migravit et venit ad eum. Manasses interpretatur, ex oblivion. Videte igitur quid dicit: Filius ille qui accepit substantiam, et comedit eam, et oblitus mei erat, nunc memoratus est mei (Luc. xv). Et dicitur Manasses, hoc est, ex oblivione: quia non est oblitus, sed remeavit ad suum patrem. Et Ephraim susceptio capitis mei. Ephraim interpretatur, fructifer. Ephraim, inquit, susceptio capitis mei. Susceptionem posuit nunc pro corona.","english":"I will be exalted and divide Shechem. For this cause, he says, I am crucified, that I may divide Shechem. Shechem is interpreted in our tongue as shoulders. But shoulders are interpreted as works. The sense, therefore, is this: For this cause I am crucified, that I may divide my works among my saints. For this cause I am crucified, that I may lay my sweet yoke and my light burden upon the necks of men. You have done, O Lord, what you promised. You have been exalted and have divided Shechem. And the valley of tabernacles I will measure out. Truly the Lord and our Savior has entered into this valley of tears, into the place of our lowliness, that is, into this world, in which, however holy anyone may be, he does not yet know as he ought to know. For we know in part, and we prophesy in part (1 Cor 13).\n\nGilead is mine, and Manasseh is mine. Our Lord and Savior rejoices, having many riches. Gilead is interpreted as transmigration. He rejoices, therefore, when the people have migrated from the nations and come to him. Manasseh is interpreted as from oblivion. See, then, what he says: That son who took his substance and devoured it and was forgetful of me, now has remembered me (Luke 15). And he is called Manasseh, that is, from oblivion, because he did not forget, but returned to his father. And Ephraim is the lifting up of my head. Ephraim is interpreted as fruitful. Ephraim, he says, is the lifting up of my head. He has now set lifting up in place of a crown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":816,"ref":"p816","source":"Quod enim in capite ponitur, corona est, et in Scripturis diversis nominibus vocatur. In alio loco habet: Scuto circumdabit te veritas ejus (Ps. xc). Et in alio psalmo: Qui coronat te in misericordia et miserationibus (Ps. cii). Sicut enim ibi posuit scutum pro corona, ita et hic susceptionem posuit pro corona. Videte ergo quid dicit: Factus es Galaad, factus es Manasses, hoc est, migrasti ad Dominum, et post oblivionem remeasti ad patrem tuum. Esto Ephraim, esto fructifer. Habeto opera bona, et postea eris corona Domini.\n\nJuda rex meus. Videte, in quanta gloria est qui agit poenitentiam. Judas enim, confession interpretatur. Moab lebes spei meae. Grande mysterium in paucis verbis agnoscitur. Rogo vos, diligenter animadverti te. Siquidem et mihi qui loquor, et vobis qui auditis, prodest. Moab interpretatur, ex patre. Ab, dicitur pater: Mo, ex. Quis est iste ex patre? Qui perdidit patrem suum, qui reliquit suum patrem: qui non remeavit ad patrem proprium, nec est dignus vocari Manasses. Quis est iste Moab? Inimicus Domini, de cujus genere usque ad quartam generationem et decimam et usque in saeculum non intrabit in Ecclesiam Domini. Quis est iste Moab! Qui ex immunda commixtione nascitur in spelunca tenebrosa. Ex Lot enim et filiabus illius nati sunt duo, Moab, et Amon, et Moab major est filius (Gen. xix). Videte ergo quomodo in littera mysterium absconditur.","english":"For what is placed on the head is a crown, and in the Scriptures it is called by different names. In another place it has: His truth shall surround you with a shield (Ps. 90). And in another psalm: Who crowns you in mercy and compassion (Ps. 102). For just as there he set a shield for a crown, so here too he set a taking-up for a crown. See therefore what he says: You have become Gilead, you have become Manasseh—that is, you have passed over to the Lord, and after forgetfulness you have returned to your father. Be Ephraim, be fruitful. Hold good works, and afterward you shall be the crown of the Lord.\n\nJudah is my king. See in how great glory is he who does penance. For Judah is interpreted as confession. Moab is the pot of my hope. A great mystery is recognized in few words. I ask you, be diligently attentive. For it profits both me who speak and you who hear. Moab is interpreted as from the father. Ab is called father; Mo, from. Who is this one from the father? He who has lost his father, who has abandoned his father; who has not returned to his own father, nor is worthy to be called Manasseh. Who is this Moab? The enemy of the Lord, from whose lineage even to the fourth generation and the tenth and even forever he shall not enter into the Church of the Lord. Who is this Moab! He who is born from an unclean union in a dark cave. For from Lot and his daughters two were born, Moab and Ammon, and Moab is the elder son (Gen. 19). See therefore how in the letter a mystery is hidden.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":817,"ref":"p817","source":"In tenebris, in spelunca: non in sole, non in luce. Moab ergo diabolus interpretatur: qui oblitus est patris sui. Denique et Abessalon, qui persecutus est patrem suum, interpretatur diabolus. Iste ergo Moab, quomodo lebes spei Domini est? Lebes interpretatur, olla. Quomodo olla spei Domini est? Ergone credibile est, ut Moab qui interpretatur, diabolus, lebes spei Domini sit? Quomodo spes Domini est? Dicat Apostolus: Quos tradidi Satanae, ut discant non blasphemare (I Tim. i). Diabolus quasi quaestionarius Domini est. Qui non recte ambulant ad Deum, traduntur diabolo. Quare? Ut pereant aeternum. Et ubi clementia Dei? ubi misericors pater? ubi est qui facit solem suum oriri super justos et peccatores, et pluit super peccatores et justos (Matth. v)? Quod dicit, hoc est: Tradidi, inquit, peccatores diabolo, ut ab ipso cruciati, convertantur ad me. Dicitur et in Jeremia: Quid vides tu, Jeremia? Ollam succensam, inquit (Jerem. i). Videte ergo quoniam in ista olla mittuntur carnes. Hoc scriptum est in Ezechiel: Et mitte, inquit, carnes in ollam, ut molles fiant (Ezech. xxiv). Ut dura convertantur ad Deum: ut ex corde lapideo fiat cor carneum. Et ubi prius non poterat scribi propter duritiam: postea scribatur propter mollitiem. Succendam, inquit, hanc ollam, et excoquam carnes et ossa, usque dum amittant omnem humorem el illuviem.","english":"In darkness, in a cave: not in the sun, not in the light. Moab, then, is interpreted as the devil, who has forgotten his father. Finally, even Absalom, who persecuted his father, is interpreted as the devil. So how is this Moab a pot of the Lord's hope? Lebes is interpreted as a pot. How is a pot of the Lord's hope? Is it then credible that Moab, which is interpreted as the devil, should be a pot of the Lord's hope? How is he the Lord's hope? Let the Apostle say: Whom I delivered to Satan, that they may learn not to blaspheme (1 Tim. 1). The devil is, as it were, the Lord's questioner. Those who do not walk rightly toward God are handed over to the devil. Why? That they may perish eternally. And where is God's mercy? Where is the merciful Father? Where is he who makes his sun rise upon the just and the sinners, and rains upon the sinners and the just (Matt. 5)? What he says is this: I have delivered, he says, sinners to the devil, so that, tormented by him, they may be converted to me. It is also said in Jeremiah: What do you see, Jeremiah? A kindled pot, he says (Jer. 1). See, then, that meats are put into this pot. This is written in Ezekiel: And put, he says, the meats into the pot, that they may become soft (Ezek. 24). That hard things may be converted to God: that from a heart of stone there may be made a heart of flesh. And where before it could not be written because of hardness, afterward let it be written because of softness. I will kindle, he says, this pot, and I will boil the meats and the bones, until they lose all their moisture and filth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":818,"ref":"p818","source":"Et videte postea quid dicatur: Et discant, inquit, quia ego Dominus. Magna misericordia, et magnum sacramentum. Mittuntur carnes in ollam, ut excoquantur et discant quia Dominus est. Multa sunt quae dicantur de Moab et olla, sed nunc longum est.\n\nIn Idamaeam extendam calciamentum meum. Idumaea interpretatur, terrena et sanguinea. Misericors Deus, non solum coelestia vult possidere, sed et terrestria. Mihi alienigenae amici facti sunt. De nobis dicit, qui ex gentibus credidimus.\n\nQuis deducet me in civitatem munitam? Nemo, Domino. Tu es enim qui dicis: Torcular calcavi solus, et de gentibus vir non fuit raccum (Isai. lxiii). Omnes enim declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum (Psal. xiii). Quis ergo deducet me in civitatem munitam? Nemo, Domine. Siquidem et Petrus, qui promiserat pro te mori, postea te negavit. Quae est ista civitas munita? Infernus, ubi includuntur impii: unde exire non licet. Et vere ex ista civitate, nisi Dominus victor non exiit alter. Et vere civitas munita est ista. Moyses de ista civitate exire non potuit. Jaeob similiter intravit in hanc civitatem, et non est reversus. Denique dicit ad filios suos. Lugens descendam ad inferos (Gen. xxxvii). Ad inferos autem descendit: quia necdum erat paradisus a latrone apertus. Munita est ista civitas ad egrediendum: aperta est autem ad introeundum.","english":"And see afterward what is said: And let them learn, he says, that I am the Lord. Great mercy, and a great mystery. Flesh is cast into the pot, that it may be boiled down and learn that the Lord is. There are many things that might be said about Moab and the pot, but now it is lengthy.\n\nOver Idumaea I will stretch out my sandal. Idumaea is interpreted as earthly and bloody. God, in his mercy, wills to possess not only heavenly things but also earthly ones. To me foreigners have become friends. He says this of us, who have believed from among the Gentiles.\n\nWho will lead me into the fortified city? No one, Lord. For you are the one who says: I have trodden the winepress alone, and no man from the nations was with me (Isa. 63). For all have turned aside, together they have become useless: there is none who does good, there is not even one (Ps. 13). Who then will lead me into the fortified city? No one, Lord. Indeed even Peter, who had promised to die for you, afterward denied you. What is this fortified city? Hell, where the wicked are shut in: from which it is not permitted to depart. And truly from this city no other than the Lord went out as victor. And truly this city is fortified. Moses could not go out from this city. Jacob likewise entered into this city, and did not return. Finally he says to his sons: I shall go down mourning to the underworld (Gen. 37). But he went down to the underworld because paradise had not yet been opened by the thief. This city is fortified for going out: but it is open for going in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":819,"ref":"p819","source":"Quis deducet me usque in Idumaeam? Ubi locus est poenatum, et sanguinis. Idumaea enim interpretatur, sanguinea. Locus occisionis animatum, ubi multae interficiuntur animae. Nemo enim victor descendit in infernum, nisi tu solus, Domine.\n\nDeus, qui repulisti nos. Non dixit, Qui repellis nos, sed, Qui aliquando repulisti nos. Et non exibis Deus, in virtutibus nostris? Haeec interrogative legenda sunt. Et non exibis, Deus, in virtutibus nostris? Qui passus es pro nobis, quare non adjuvas nos: sed pateris conculcari nos a diabolo crudelissimo? Et non exibis, Deus, in virtutibus nostris. Videte quid Dicat: Non dixit, non existi: sed, non exibis, Deus, in virtutibus nostris. Hoc vult dicere: Quando laboramus, tunc adjuvat nos Deus. Non est enim volentis neque currentis, sed miserentis est Dei (Rom. ix). Videte quid dicat: Non ait: non est jacentis, neque dormientis, sed miserentis est Dei. Sed vide quid dicit: Non est volentis neque currentis, sed miserentis Dei. Si non ergo voluerimus et cucurrerimus, Deus nobis nihil proderit. Nostrum est velle et currere, et postea Deus miseretur. Athleta enim dormiens perdit victoriam.","english":"Who will lead me even into Idumaea? Where there is a place of punishment, and of blood. For Idumaea is interpreted as “bloody.” The place of the slaying of souls, where many souls are killed. For no victor descends into hell except you alone, Lord.\n\nGod, who have cast us off. He did not say, “Who cast us off,” but, “Who at one time cast us off.” And will you not go forth, God, in our powers? These things are to be read as questions. And will you not go forth, God, in our powers? You who suffered for us, why do you not help us, but allow us to be trampled by the most cruel devil? And will you not go forth, God, in our powers? See what he says: he did not say, “You did not go forth,” but, “Will you not go forth, God, in our powers?” This is what he means: when we labor, then God helps us. For it is not of him who wills nor of him who runs, but of God who shows mercy (Rom. 9). See what he says: he did not say, “It is not of him who lies down nor of him who sleeps, but of God who shows mercy.” But see what he says: “It is not of him who wills nor of him who runs, but of God who shows mercy.” If, then, we do not will and do not run, God will profit us nothing. It is ours to will and to run, and afterward God shows mercy. For an athlete who sleeps loses the victory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":820,"ref":"p820","source":"Da nobis auxilium de tribulation. Non dixit, da nobis auxilium de deliciis: sed, de tribulation. Ad Dominum cum tribularer clamavi, et exaudivit me (Psal. cxix). Non dixit: cum essem in deliciis clamavi, aut dormiens clamavi. Vis exaudiri a Domino? Esto in tribulatione: clama, et exaudieris. Si quis ergo non est in tribulatione, auxilium Domini invocare non potest. Quia vana salus hominis. Maledictus homo qui spem habet in homine (Jer. xvii). Non est neccsse hoc interpretari. Haec sententia omnibus palet. Aliquis speravit in imperatore, speravit in principe, in patre, aut matre: in aliquo negotio subito subtractus est spiritus ejus in quem ille speravit, et evanuit salus ejus. Non dixit, vana salus hominis; sed, salus ejus qui sperat in homine.\n\nIn Deo faciemus virtutem. Non habeamus spem, nisi in Domino tantum. Non dicamus: si illud mihi eveniat, aut illud, unde habeo vivere? Respondeo tibi quod majus est. Si persecutio fiat, unde habes vivere? Semper Christiano persecutio est, semper nuditas proposita est. Nemo ergo debet de vita ista desperare, nemo timeat, nemo debet dicere: Si senuero, unde habeo vivere? si infirmus factus fuero, unde vivo? Christum habes, et times? Si volatilia coeli pascit, dubitas quod possit te pascere? Diabolus pascit suos homines, et Christus non pascet suos servos?","english":"Give us help from tribulation. He did not say, give us help from pleasures, but from tribulation. To the Lord, when I was in tribulation, I cried out, and he heard me (Ps. 119). He did not say: when I was in pleasures I cried out, or sleeping I cried out. Do you wish to be heard by the Lord? Be in tribulation: cry out, and you will be heard. If anyone, therefore, is not in tribulation, he cannot invoke the help of the Lord. Because vain is the salvation of man. Cursed is the man who has hope in man (Jer. 17). There is no need to interpret this. This sentence is clear to all. Someone hoped in the emperor, hoped in a prince, in a father, or a mother: in some matter the spirit of the one in whom he hoped was suddenly taken away, and his salvation vanished. He did not say, vain is the salvation of man; but, the salvation of him who hopes in man.\n\nIn God we shall do valiantly. Let us have hope in no one but the Lord alone. Let us not say: if this or that happens to me, how shall I have to live? I answer you with what is greater. If persecution comes, how shall you have to live? For a Christian there is always persecution, always nakedness is set before him. No one, therefore, ought to despair of this life, no one should fear, no one ought to say: If I grow old, how shall I have to live? If I become weak, how shall I live? You have Christ, and you fear? If he feeds the birds of the sky, do you doubt that he can feed you? The devil feeds his men, and Christ will not feed his servants?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":821,"ref":"p821","source":"Diabolus facit judices hujus mundi divites, et Christus non potest facere, ut non mendices? Diabolus dat aurum et gemmas, et Christus panem non potest dare? Nos omnem sollicitudinem projiciamus de cordibus nostris, et dicamus: In Deo faciemus virtutem. Ipse erit virtus nostra: ipse panis noster: ipse erit rector noster. Et ipse ad nihilum deducet inimicos nostros. Ipse nos coronat: ipse pugnat nobiscum: magis autem ipse vincet in nobis. Quid enim dicimus? In Deo faciemus virtutem. Quando enim fortes fuerimus, ipse ad nihilum deducet inimicos nostros. Non dixit: pugnabit, aut occidet: sed, ad nihilum deducet. Ideo eos ad nihilum deducet, ut, si voluerint, fortes eos faciat, et glorificet eos. Benedicamus ergo Deum: cui sit gloria in saecula saeculorum. Amen.\n\nPSALMUS CVIII.\n\nIn finem, Psalmus David. Quod dicit, in finem: intelligamus non de praesenti dici, sed de futuro. Si autem de futuro dicitur, prophetia de Christo est.","english":"Does the devil make the rich judges of this world, and Christ cannot make them not beggars? The devil gives gold and gems, and Christ cannot give bread? Let us cast all anxiety from our hearts, and say: In God we shall do valiantly. He himself will be our strength: he himself our bread: he himself will be our ruler. And he himself will bring our enemies to nothing. He himself crowns us: he himself fights with us: or rather, he himself will conquer in us. For what do we say? In God we shall do valiantly. For when we have been strong, he himself will bring our enemies to nothing. He did not say: he will fight, or he will slay: but, he will bring to nothing. Therefore he will bring them to nothing, so that, if they are willing, he may make them strong and glorify them. Let us therefore bless God: to whom be glory for ever and ever. Amen.\n\nPSALM 108.\n\nUnto the end, a Psalm of David. What he says, unto the end: let us understand that it is said not of the present, but of the future. But if it is said of the future, it is a prophecy concerning Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":822,"ref":"p822","source":"Deus, laudem meam ne tacueris. Hoc est, Judas me tradidit, Judaei persecuti sunt, et crucifixerunt, et putaverunt me in finem perdere. Tu autem, Deus, laudem meam ne tacueris. Universa Ecclesia per singulos dies laudat Dominum, et completa est oratio Domini dicentis: Deus, laudem meam ne tacueris. Vide cujus dignitatis sunt sacerdotes. Sacerdotes loquuntur, et in sacerdotibus Deus laudem Filii sui non tacet. Quia os peccatoris et os dolosi super me apertum est. Videamus quomodo os Judae proditoris apertum est in Dominum. Venit ad Dominum, ut eum tradat, et dicit: Rabbi, hoc est, magister (Marc. xiv). Ecce os peccatoris, et os dolosi. Ego eum mea clementia volo salvare, et osculum illi porrigo, el volo vincere malitiam ejus, et ille permanet ad malefaciendum, ut me tradat. Specialiter intelligitur de Juda: generaliter autem de Judaeis, in eo tempore quo dicebant: Crucifige, crucifige (Joan. xix). Tale os peccatoris in Dominum apertum est. Ut autem videatis quod de omnibus Judaeis dixit, ex consequentibus cognoscetis. Quid enim dicit?","english":"O God, do not be silent to my praise. That is, Judas betrayed me, the Jews persecuted and crucified me, and they thought to destroy me utterly. But you, O God, do not be silent to my praise. The whole Church praises the Lord every single day, and the prayer of the Lord is fulfilled when he says: O God, do not be silent to my praise. See of what dignity the priests are. The priests speak, and in the priests God does not keep silent the praise of his Son. Because the mouth of the sinner and the mouth of the deceitful man is opened against me. Let us see how the mouth of Judas the traitor was opened against the Lord. He comes to the Lord to betray him, and says: Rabbi, that is, master (Mark 14). Behold the mouth of the sinner, and the mouth of the deceitful man. I wish to save him by my clemency, and I offer him a kiss, and I wish to overcome his malice, yet he persists in doing evil, so as to betray me. This is understood specifically of Judas, but generally of the Jews, at the time when they were saying: Crucify, crucify (John 19). Such was the mouth of the sinner opened against the Lord. But so that you may see that he spoke of all the Jews, you will recognize it from what follows. For what does he say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":823,"ref":"p823","source":"Locuti sunt adversum me lingua dolosa. Ego pro ipsis crucifigebar, et illi insultabant mihi. Vulnera mea medicina eorum erant, et videbar illis in derisum. Et sermonibus odii circumdederunt me. Non ut credant, sed ut expugnent. Et expugnaverunt me gratis. Dupliciter intellligitur gratis, hoc est, sine causa. Nec enim peccaveram, et non merebar ut debellarent me. Quae autem digna causa erat, ut expugnarent me? Quia sanaveram aegrotos eorum, quia mortuos resuscita veram, quia alia signa feceram. Videte ergo quoniam gratis expugnaverunt eum. Et aliter intelligitur. Voluerunt exstinguere et delere nomen meum, et tamen non potuerunt. Quando aliquis aliquem persequitur, et nihil proficit: et non implet desiderium suum, gratis persequitur.\n\nPro eo ut me diligerent, detrahebant mihi: ego autem orabam. Pro beneficiis, quae eis contuleram, ipsi contumelias mihi faciebant. Ego autem quid faciebam? Orabam. Haec sunt arma Domini: haec sint et nostra arma, oratio. Siquando ergo nos persequitur aliquis, ei odit nos, dicamus: Pro eo ut me diligerent, detrahebant mihi. Ego autem quid faciebam? Orabam: ut eos vincerem? Absit. Dominus non orabat, ut vinceret. Sed quid dixit? Ego autem orabam. Quid dicebam? Pater, ignosce eis: quod enim faciunt, nesciunt (Luc. xxiii).","english":"They spoke against me with a deceitful tongue. I was being crucified for them, and they insulted me. My wounds were their medicine, and I seemed to them a laughingstock. And with words of hatred they surrounded me—not that they might believe, but that they might destroy me. And they destroyed me for nothing. “For nothing” is understood in two ways, that is, without cause. For I had not sinned, and I did not deserve that they should wage war against me. But what worthy cause was there for them to destroy me? Because I had healed their sick, because I had raised their dead, because I had performed other signs. See, then, that they destroyed him for nothing. And it is understood in another way: they wished to extinguish and blot out my name, and yet they could not. When someone persecutes another and accomplishes nothing, and does not fulfill his desire, he persecutes him for nothing.\n\nIn return for my love they slandered me; but I was praying. For the benefits I had conferred on them, they heaped insults on me. But what was I doing? I was praying. These are the Lord’s weapons; let these be our weapons too—prayer. So whenever someone persecutes us and hates us, let us say: In return for my love they slandered me. But what was I doing? I was praying—so that I might conquer them? Far be it. The Lord did not pray that he might conquer. But what did he say? But I was praying. What was I saying? Father, forgive them, for they do not know what they are doing (Luke 23).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":824,"ref":"p824","source":"Et posuerunt adversum me mala pro bonis. In cruce positus, rogabam pro crucifigentibus me, ei illi dicebant: Vah! qui solvis templum, et in tribus diebus illud reaedificas. Salva temetipsum (Marc. xv). Si diligit te Pater, veniat nunc, et liberet te (Matt. xxviii). Ego pro ipsis ex mortuis resurrexi, et illi dicunt: Discipuli illius venerunt nocte, et furati sunt eum (Luc. xxiii)· Et odium pro dilectione mea. Considera, o Christiane; considera, o monache; si Dominus persecutorem suum et proditorem osculo suscepti, et pro crucifigentibus eum orat: nos pro fratribus nostris quid facere debemus?\n\nConstitue super eum peccatorem. Quoniam rogavi pro ipsis in cruce, et viderunt vulnera mea. Dedi eis locum poenitentiae, et non agunt poenitentiam, et me nolunt habere regem, habeant regem diabolum: nolunt habere regem Jesum, habeant regem Barabbam, qui interpretatur, filius patris, hoc est, diaboli. Barnbbas iste quis fuit? Seditiosus et latro. El vere Barabbam habent regem, et usque in bodiernum diem seditiosum et latronem, qui occidit ipsos Judaeos. Barnbbas latro, qui sanguine delectatur, antequam Dominus crucifigeretur: antequam eum crucifigerent Judaei, inclusus erat. Negaverunt Dominum, et Barabbas dimissus est (Joan. xviii).","english":"And they set evil against me for good. Placed on the cross, I was praying for those crucifying me, and they were saying: \"Aha! You who destroy the temple and rebuild it in three days, save yourself\" (Mark 15). \"If the Father loves you, let him come now and free you\" (Matt. 28). I rose from the dead for their sake, and they say: \"His disciples came by night and stole him\" (Luke 23). And hatred for my love. Consider, O Christian; consider, O monk: if the Lord received his persecutor and betrayer with a kiss, and prays for those crucifying him, what ought we to do for our brothers?\n\nAppoint a sinner over him. Because I pleaded for them on the cross, and they saw my wounds. I gave them a place of repentance, and they do not repent, and they do not want to have me as king; let them have the devil as king: they do not want to have Jesus as king; let them have Barabbas as king, which is interpreted \"son of the father,\" that is, of the devil. Who was this Barabbas? A seditious man and a thief. And truly they have Barabbas as king, and to this very day a seditious man and a thief, who killed the Jews themselves. Barabbas the thief, who delights in blood, was imprisoned before the Lord was crucified, before the Jews crucified him. They denied the Lord, and Barabbas was released (John 18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":825,"ref":"p825","source":"Et eo enim tempore Barabbas coepit in cos habere potestatem, et ille daemon qui ejectus fuerat de homine, et de illa generatione, et perambulabat in deserto, et locum invenire non poterat, adduxit secum alios septem daemones pejores se (Luc. xi), et intravit in synagogam, et facta sunt novis-ima bominis illius pejora prioribus. Denique et Synagoga Judaeorum antequam crucifigeret Dominum, erat quidem peccatrix, sed unum tantum habebat daemonem. Crucifixit Dominum, el octo simul in eam daemones ingressi sunt. Impletum est ergo quod dixit: Constitue super eum peccatorem, et diabolus stet a dextris ejus. Quoniam a dextris ejus stetit, propterea Synagoga siccam habebat manum dexteram, sicut scriptum est in Evangelio. Nos autem oremus, ut Dominus stet a dextris nostris, diabolos autem a sinistris (Luc. vi). Scriptum est in Zacharia: Et ostendit mihi Dominus Jesum Sacerdotem magnum, stantem coram angelo Domini, et Satan stabat a dextris ejus, ut pugnaret cum eo (Zach. iii). Si ergo a dextris diabolus stat, quomodo nunc de Juda dicit, et diabolus stet a dextris ejus? Sed videte quid dicit: Stabat diabolus a dextris Jesu, ut adversaretur ei, hoc esi, dexterae ejus adversari volebat. Hic autem non dicit, quia pugnare vult; sed quia jam vicerat Judam. Diabolus ibi contra dexteram desiderat pugnare: hic autem dominatus est dexterae Judae. Sed ei hoc considerandum.","english":"For at that time Barabbas began to have power over them, and that demon which had been cast out of the man and out of that generation, and was walking through the desert and could find no place, took with him seven other demons worse than himself (Luke 11), and entered into the synagogue, and the last state of that man became worse than the first. Finally, even the synagogue of the Jews, before it crucified the Lord, was indeed sinful, but it had only one demon. It crucified the Lord, and eight demons entered into it at once. What was said was therefore fulfilled: Set a sinner over him, and let the devil stand at his right hand. Because he stood at his right hand, the synagogue therefore had a withered right hand, as it is written in the Gospel. But let us pray that the Lord may stand at our right hand, and the devils at our left (Luke 6). It is written in Zechariah: And the Lord showed me Jesus the great priest, standing before the angel of the Lord, and Satan was standing at his right hand, to fight with him (Zechariah 3). If, then, the devil stands at the right hand, how does he now say concerning Judah, and let the devil stand at his right hand? But see what he says: The devil was standing at the right hand of Jesus, to oppose him, that is, he wished to oppose his right hand. Here, however, he does not say that he wishes to fight, but that he had already conquered Judah. There the devil desires to fight against the right hand; here he has gained dominion over the right hand of Judah. But this must be considered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":826,"ref":"p826","source":"In illo tempore stabat a dextris Domini, ut adversaretur ei, quando Jesus habebat vestimenta sordida. Sic enim et ibi scriptum est: Et Jesus habebat vestimenta sordida. Quamdiu habet Dominus Jesus vestimenta sordida, tamdiu stat diabolus a dextris ejus, qunmdiu portat peccata nostra: in peccatis nostris adversatur illi diabolus. Quando autem dicitur in Zacharia: Tollite vestimenta ejus sordida, et induite eum mutatoriis, continuo dicit Jesus ad diabolum: Increpet Dominus in te, Satanas, incrcpet te qui elegit Jerusalem. Hoc totum ideo diximus; quia scriptum est: Et diabolus stet a dextris ejus.\n\nCum judicatur, exeat condemnatus. Non veniat in judicium, sed in condemnationem. Ubi enim judicium est, ibi condemnatio: ubi autem condemnatio, jam manifesta est sententia. Et oratio ejus fiat in peccatum. Poenitentia Judae, pejus peccatum factum est. Quomodo pejus peccatum factum est poenitentia Judae? Ivit, et suspendio periit. Et qui proditor Domini factus est, hic et interemptor sui exstitit. Pro clementia Domini hoc dico: quia magis ex hoc offendit Dominum, quia se suspendit, quam quod Dominum prodidit. Oponehat orationem ipsius esse in Poenitentiam, et versa est in peccatum. Vides haereticum orantem, vides Judaeum, vides Manicbaeum: licet jejunent, licet orent, tamen oratio ipsorum vertitur in peccatum.","english":"At that time he stood at the right hand of the Lord, to oppose him, when Jesus had filthy garments. For so it is also written there: And Jesus had filthy garments. As long as the Lord Jesus has filthy garments, so long does the devil stand at his right hand; as long as he bears our sins, the devil opposes him in our sins. But when it is said in Zechariah: Take away his filthy garments, and clothe him with change of raiment, immediately Jesus says to the devil: May the Lord rebuke you, Satan; may he rebuke you who has chosen Jerusalem. We have said all this for this reason: because it is written: And let the devil stand at his right hand.\n\nWhen he is judged, let him go out condemned. Let him not come into judgment, but into condemnation. For where there is judgment, there is condemnation; but where there is condemnation, the sentence is already manifest. And let his prayer be turned into sin. The repentance of Judas became a worse sin. In what way did the repentance of Judas become a worse sin? He went and perished by hanging. And he who became the betrayer of the Lord, this same man also became his own killer. By the Lord's mercy I say this: that he offended the Lord more by hanging himself than by betraying the Lord. His prayer ought to have been for repentance, and it was turned into sin. You see the heretic praying, you see the Jew, you see the Manichaean: though they fast, though they pray, yet their prayer is turned into sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":827,"ref":"p827","source":"Fiant dies ejus pauci. Dies ejus pauci facti sunt: noctes vero creverunt. Receptus est enim in dimidio dierum suorum. Sol ab ipso recessit, et ecce tenebrae ei multiplicatae sunt. Et episcopatum ejus accipiat alter. Hoc et in Actibus apostolorum manifestius interpretatum est (Act. i). Non solum autem in illo tempore de Juda dictum est; sed usque hodie dicitur, et usque in diem judicii. Si ipse Judas apostolatum perdidit, eustodiant se sacerdotes et episcopi, ut non et ipsi suum sacerdotium perdant. Si apostolus cecidit, facilius monachus potest cadere. Virtus non perit, licet homo cadat et pereat. Tamen Dominus denarios suos dat sub fenore. Si ille non duplicaverit, accipitur pecunia ejus, et dabitur habenti. Pecunia Domini otiosa esse non potest.\n\nFiant filii ejus orphani, et uxor ejus vidua. Videte quia sacramenta sunt quae dicuntur. Filios Judae quos putas? Judaeos. Et Judaei dicuntur noh ab illo Juda sancto, sed ab isto proditore. Ex illo sancto nos sumus Judaei spirituales: ex illo autem proditore, isti sunt Judaei carnales. Denique duo sunt apostoli, qui vocantur Judae vocabulo. Undecimus apostolus est, qui dicitur Judas Jacobi. Duodecimus autem est, et novissimus, qui vocatur Judas Iscarioles. Ex illo ergo Juda Jacobi, nos dicimur Judaei ex isto autem Iscariote, illi dicuntur Junaei carnales. Ille iudas pater noster dicitur Jacobi, hoc est, Judas filius supplantatoris.","english":"Let his days be few. His days have been made few, but his nights have increased. For he was taken away in the midst of his days. The sun departed from him, and behold, darkness was multiplied upon him. And let another take his bishopric. This is also interpreted more plainly in the Acts of the Apostles (Acts 1). Nor was it said of Judas only at that time, but it is said even to this day, and until the day of judgment. If Judas himself lost the apostleship, let priests and bishops guard themselves, lest they too lose their priesthood. If an apostle fell, a monk can fall more easily. The office is not lost, even though the man falls and perishes. Nevertheless, the Lord gives his denarii at interest. If that one has not doubled them, his money is taken away and given to the one who has. The Lord's money cannot be idle.\n\nLet his children be orphans, and his wife a widow. See that these things that are said are mysteries. Whose children of Judas do you think? The Jews. And they are called Jews not from that holy Judah, but from this traitor. From that holy one we are spiritual Jews; from this traitor, however, these are carnal Jews. Finally, there are two apostles who are called by the name Judas. The eleventh apostle is the one called Judas of James. The twelfth and last, however, is the one called Judas Iscariot. From that Judas of James, therefore, we are called Jews; but from this Iscariot, those carnal ones are called Jews. That Judas is called our father, of James, that is, Judas the son of the supplanter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":828,"ref":"p828","source":"Nos cuim supplantavimus populum Judaeorum el accepimus primitiva illorum, illi autem ex Iscariote dicuntur, quod dubium est, an patrem significet, an villam ejus. Caeierum quomodocumque inter pretatus fueris, merces interpretatur et pretium. Igitur Judas qui proditurus erat Dominum, et pretium accepturus, de pretio nomen accepit. Licet reddiderit pretium sacerdotibus Judaeorum, sed tamen illi condemnant eum, quoniam nolunt recipere pretium sanguinis. Videte dissensionem Pharisaeorum et infelicitatem Judae. Si bene emistis sanguinem Jesu, quare non recepistis pecuriam vestram? Si autem non vultis recipere, quoniam pretium sanguinis est: ostenditis vosmetipsos injuste et inique effudisse sanguinem. Sed vide quid faciunt. Ipsam, inquit, pecuniam non mittunt in corbonam, sed emunt ex ipsa agrum, et appellant cum Acheldemach, quod interpretatur, pretium sanguinis (Matth. xxvii). Quare illum emunt? In sepulturam peregrinorum. Nos beati quibus de pretio sanguinis Domini ager emitur. Et uxor ejus vidua. Synagoga, quae prima facta est uxor Dei, de qua dixit: Et dedit illi libellum repudii (Deut. xxiv). Et iterum: Recepi eam, et dixi illi: Convertere nd me (Jer. iii). Illa ergo Synagoga repudium accepit a Salvatore, et facta est uxor Judae proditoris. Denique quid fecit? Non accepit dotem, sed dotem marito suo dedit.","english":"For we have supplanted the people of the Jews and have received their firstfruits; but they are called from Iscariot, which is doubtful whether it signifies a father or his village. Otherwise, however you interpret it, it means wages and price. Therefore Judas, who was about to betray the Lord and to receive a price, took his name from the price. Although he returned the price to the priests of the Jews, yet they condemn him, because they are unwilling to receive the price of blood. See the dissension of the Pharisees and the wretchedness of the Jew. If you bought the blood of Jesus well, why did you not receive your money? But if you are unwilling to receive it, because it is the price of blood, you show that you yourselves shed the blood unjustly and wickedly. But see what they do. They do not, he says, put that money into the treasury, but buy a field with it, and call it Acheldemach, which is interpreted, the price of blood (Matt. 27). Why do they buy it? For the burial of strangers. We are blessed, for whom a field is bought from the price of the Lord's blood. And his wife a widow. The synagogue, which was first made the wife of God, of which he said: And he gave her a bill of divorce (Deut. 24). And again: I received her, and I said to her: Turn to me (Jer. 3). That synagogue, therefore, received a divorce from the Savior, and was made the wife of Judas the betrayer. Finally, what did she do? She did not receive a dowry, but gave a dowry to her husband.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":829,"ref":"p829","source":"Iterum nutem ille miserrimus Judas qui prodidit Dominum, non vult accipere malam dotem; sed reddidit meretrici uxori malam dotem, quam accepit ab illa. Et quid dicit? Displicuisti ptiori tuo marito, repudiavit te, et projecit, et dedit tibi libellum repudii. Ego nolo te habere in uxorem. Dedisti mihi pretium, et decepisti me. Et quae interfecisti Dominum Deum tuum, interficies et me. Noh possum enim in Scriptura invenire, quod Judas a habuerit aut uxorem, aut filios.\n\nNutantes transferantur filii ejus, et mendicant. Diligenter considerate: siquidem difficilia sunt quae sequuntur. Ex illo tempore ex quo Dominus crucifixus est, ex tunc semper moventur Judaei, non stant in suo loco. Denique dicitur et de Cain: Et exiit, inquit, Caih a fhcie Dei, et habitavit in terra Nod (Gen. iv): Nod autem interpretatur commotion. Quia egressus fuerat a facie Dei Cain: recte non stetit, sed habitavit in terra Nod, hoc est, in commotione. Ita igitur et isti, quoniam crucifixerunt Deum et hominum suum, nutantes transferentur. Non enim sunt in suis locis; sed in toto orbe divisi sunt. Mendicitatem hic dicit divitiarum spiritualium. Non enim habent prophetas, non habent Legem, non habent sacerdotium, non habent sacrificium, sed vere mendici facti sunt.","english":"Again, however, that most wretched Judas who betrayed the Lord does not wish to accept the evil dowry; but he returned to the harlot his wife the evil dowry which he received from her. And what does he say? You have displeased your former husband, he has repudiated you and cast you out, and given you a bill of divorce. I do not wish to have you as a wife. You gave me a price, and you deceived me. And you who killed the Lord your God will kill me as well. For I cannot find in Scripture that Judas had either a wife or sons.\n\nLet his sons be moved and waver, and beg. Consider carefully: for the things that follow are difficult. From that time when the Lord was crucified, from then on the Jews are always in motion, they do not stand in their place. Finally it is said also of Cain: And Cain, it says, went out from the face of God, and dwelt in the land of Nod (Gen. 4): but Nod is interpreted as commotion. Because Cain had gone out from the face of God, rightly he did not stand still, but dwelt in the land of Nod, that is, in commotion. So therefore these too, since they crucified their God and their man, shall be moved and waver. For they are not in their own places, but are scattered throughout the whole world. Here he calls poverty the lack of spiritual riches. For they do not have the prophets, they do not have the Law, they do not have the priesthood, they do not have the sacrifice, but truly they have been made beggars.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":830,"ref":"p830","source":"Scrutetur fenerator omnem substantiam ejus. Dedisti illi pecuniam, Domine: dedisti illi sidit et aliis. Ilie autem quid fecit? Non ligavit in sudario, et non infodit terrae, et negligens fuit; sed ubi habuit talentum et pecuniam Domini, accepit pretium ab inimicis Domini, et vendidit Duminum suum (Luc. xix). Propterea tibi dico: Domine, exige ab illo fenus pecuniae tuae. Et diripiant alieni labores ejut. Feneratur Domitius, manifeste exigit, et quid factum est? Alieni diripient labores ejus. Sive de omnibus Judaeis generaliter intelligimus: quia vastati sunt a Romanis. Sive specialiter, quod a daemonibus direptus est Judas, et ipse populus.\n\nNon sit illi adjutor, nec sit qui misereatur pupillis ejus. In illo tempore non habuit populus Judaeorum adjutorem. Respondete mihi, o Judaei. Fuistis in Babylonia: habuistis ibi prophetas, Daniel, Ezechiel, et revera idololatrae eratis. Septuaginta annis fuistis in captivitate, et postea venistis in propria. Ecce nunc quadringenti a anni, quare non est missus ad vos propheta? In illo tempore idola colebatis, et miserebatur vestri Deus. Nunc autem non colitis idola, quare dereliquit vos Dominus? Ecce quadringenti anni sunt. Sed tunc dereliquistis Dominum, et idola colebatis: nunc autem Dominum crucifixistis et interfecistis, et ideo non erit vobis adjutor.","english":"Let the moneylender search through all his substance. You gave him money, Lord; you gave him to him and to others. But what did he do? He did not tie it in a cloth, nor did he bury it in the earth, and he was negligent; but when he had the talent and the money of the Lord, he took a price from the enemies of the Lord, and sold his own Lord (Luke 19). Therefore I say to you: Lord, exact from him the interest on your money. And let strangers plunder his labors. The Lord is a moneylender, he openly exacts, and what happened? Strangers will plunder his labors. Whether we understand this generally of all the Jews, because they were laid waste by the Romans; or specifically, that Judas was plundered by demons, and the people themselves.\n\nLet there be no helper for him, nor let there be anyone to have mercy on his orphans. At that time the people of the Jews had no helper. Answer me, O Jews. You were in Babylon: you had prophets there, Daniel, Ezekiel, and indeed you were idolaters. For seventy years you were in captivity, and afterward you came to your own land. Behold, now it is four hundred years, why has no prophet been sent to you? At that time you worshiped idols, and God had mercy on you. But now you do not worship idols, why has the Lord abandoned you? Behold, it is four hundred years. But then you abandoned the Lord, and worshiped idols; but now you have crucified and killed the Lord, and therefore there will be no helper for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":831,"ref":"p831","source":"In generatione una deleatur nomen ejus. O prophetia, o sacramentum prophetiae! In generatione una deleatur nomen ejus. Post passionem Domini, quadraginta duo anni transierunt, et populus ille deletus est. Siquidem perfecta actas quadragesimo anno venit. Post passionem ergo Domini, quadragesimo secundo anno deleta est Jerosolyma. Videte ergo quoniam in generatione una deletum est nomen ejus. Sed et in hoc clementia est Domini. Crucifixerunt cum, et quadraginta duos annos dedit eis ad poenitentiam. Ego simpliciter dico: Propterea interfecit eos post quadraginta duos annos, quia ex illis qui crucifixerunt Dominum, nemo remanserat ex eis. Judas maledicitur, ut in Juda Judaei maledicantur.\n\nIn memoriam redeat iniquitas patrum ejus in conspectu Domini. Peccaverunt in deserto, dimisisti eis. Nunc reputat illis quod tunc peccaverunt, quoniam Dominum crucifixerunt. Sive aliter interpretemur: Et reputat illis crudelitatem homicidiorum eorum, et nihil eis dimittit. Et peccatum ma ris ejus non deleatur. Quae est mater Judae? Jerusalem, quae in sanguine gaudet, quae occidit prophetas et ipsum Dominum suum.","english":"In one generation let his name be blotted out. O prophecy, O mystery of prophecy! In one generation let his name be blotted out. After the passion of the Lord, forty-two years passed, and that people was destroyed. Indeed, perfect age comes at the fortieth year. Therefore, after the passion of the Lord, in the forty-second year Jerusalem was destroyed. See, then, that in one generation his name was blotted out. But in this too is the Lord's mercy. They crucified him, and he gave them forty-two years for repentance. I say plainly: for this reason he killed them after forty-two years, because of those who crucified the Lord, none of them had remained. Judas is cursed, so that in Judah the Jews may be cursed.\n\nLet the iniquity of his fathers come back into memory in the sight of the Lord. They sinned in the desert, and you forgave them. Now he reckons to them what they sinned then, because they crucified the Lord. Or let us interpret it otherwise: and he reckons to them the cruelty of their murders, and forgives them nothing. And let the sin of his mother not be blotted out. Who is the mother of Judas? Jerusalem, who rejoices in blood, who killed the prophets and her own Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":832,"ref":"p832","source":"Pro eo quod non est recordatus facere misericordiam. Videtis quanta clementia Domini est. Videt cum cum ministris venientem; videt eum venientem cum fustibus, et porrigit illi osculum. Ille venit ad prodendum, et Dominus osculum dat, ut qui magistrum non timuit, vel clementia vinceretur.\n\nEt persecutus est hominem inopem et mendicum. Qui cum esset dives, propter nos pauper factus est (I Cor. viii). Dominus inopem se dicit et mendicum, et quis in divitiis suis gloriatur? Habetis consolationem, pauperes, et Dominus vobiscum pauper est. Et compunctum corde mortificare. Quid est quod dixit, compunctum corde mortificare? Quod in Evangelio dixit: Tristis est anima mea usque ad mortem. Et iterum quando dixit: Pater, si possibile est, transeat a me calix iste (Matth. xxvi). Aliter: Hoc dolebat mihi, et contristabar pro persequentibus me: quia nolebant poenitentiam agere. Ego in cruce pendebam, et sanguine meo lavabam sordes eorum, et ipsi nolebant agere poenitentiam. Hae erant lacrymae, haec compunctio: quoniam persequentes me non potui salvare.","english":"Because he did not remember to show mercy. You see how great is the Lord's clemency. He sees him coming with his attendants; he sees him coming with clubs, and offers him a kiss. He comes to betray, and the Lord gives a kiss, so that one who did not fear the master might at least be conquered by his clemency.\n\nAnd he persecuted the poor and needy man. Though he was rich, for our sake he became poor (1 Cor 8). The Lord calls himself poor and needy—and who boasts in his riches? You have consolation, you poor, and the Lord is poor with you. And to put to death the one stricken in heart. What is this that he said, to put to death the one stricken in heart? What he said in the Gospel: My soul is sorrowful even unto death. And again, when he said: Father, if it is possible, let this cup pass from me (Matt 26). Otherwise: I grieved for this, and I was sorrowful for those who persecuted me, because they were unwilling to repent. I hung on the cross, and with my blood I washed away their filth, and they were unwilling to repent. These were the tears, this the compunction: that I could not save those who persecuted me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":833,"ref":"p833","source":"Libera mi, quin egenus et pauper sum ego. Dominus se pauperem dixit, ut pauperes consolaretur. Cum hominibus pauper factus est, ut saltem nemo pauperem despiceret. Et cor meum conturbatum est intra me. Videte quid dicat: Et cor meum conturbatum est intra me. Ipsum est quod alibi dicit: Turbatus sum, et non sum locutus. Quod turbor, hominis est: vincere autem turbationem et iram, hoc magnae virtutis est. Propterea dicit et propheta: Irascimini, et nolite peccare (Psal. iv). Irasci hominum est: non remanere in ira, Christiani est.\n\nExcussus sum sicut locust. Ego quidem veneram, ut protegerem populum meum, et dixi: Jerusalem, Jerusalem, quae occidis prophetas, et lapidas eos qui ad te missi sunt: quotiens volui congregare filios tuos, sicut gallina congregat pullos suos sub alas suas (Matth. xxiii)! Ego veneram ut gallina ad protegendum eos: illi autem inimicissima mente susceperunt me. Ego veneram ut mater, et illi quasi homicidam suum me interfecerunt. Excussus sum. Quid est hoc? persecuti sunt me, projecerunt me. Persecuti sunt me de Nazareth. Veni in Capharnaum, persecuti sunt me. De Capharnaum ivi in Bethsaidam, et inde me persecuti sunt. Veni in Jerusalem, nolebam recedere a populo meo, et inde me persecuti sunt, et sic me habebant quasi locustas. Et quid feci? Iratus sum, defendi memetipsum, maledixi eos, et dereliqui illos? Nec unum horum feci; sed quid feci?","english":"Deliver me, for I am needy and poor. The Lord called himself poor, that he might console the poor. He became poor with men, so that at least no one would despise a poor man. And my heart is troubled within me. See what he says: And my heart is troubled within me. This is the same as he says elsewhere: I was troubled, and I did not speak. To be troubled is a man's part; but to overcome trouble and anger, this is the mark of great virtue. Therefore the prophet also says: Be angry, and do not sin (Ps. 4). To be angry is human; not to remain in anger is the mark of a Christian.\n\nI am shaken off like a locust. I had indeed come to protect my people, and I said: Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you: how often I wished to gather your children, as a hen gathers her chicks under her wings (Mt 23)! I had come like a hen to protect them; but they received me with the most hostile mind. I had come as a mother, and they killed me as though I were their murderer. I am shaken off. What is this? They persecuted me, they cast me out. They persecuted me from Nazareth. I came to Capernaum, they persecuted me. From Capernaum I went to Bethsaida, and from there they persecuted me. I came to Jerusalem; I did not wish to withdraw from my people, and from there they persecuted me, and so they held me as though I were locusts. And what did I do? Was I angry, did I defend myself, did I curse them, and abandon them? I did not do even one of these things; but what did I do?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":834,"ref":"p834","source":"Oravi pro ipsis.\n\nGenua mea infirmata sunt a jejunio. Habete consolationem, o monache, jejunando: siquidem et Dominus hoc fecit. Ego dico quod quando jejunat monachus, fortior fit jejunio. Et quando infirmantur genua ejus jejunio, tunc maxime roboratur. Et caro mea immutata est propter oleum. Rem videor difficilem dicere, et secundum litteram interpretor, ut aedificem audientes. AEdificat enim me littera. Bonum est jejunare: bonum est fugere delicias. Antequam veniam ad spiritualem intelligentiam, miror in littera, quod dicit oleum se manducare. Longe est a caeteris desideriis. Hoc totum dixi, quia dixit: Et caro mea immutata est propter oleum. Hoc aliter interpretatus sum. Caeterum quod dicit, hoc est: Oleum, imago claritatis est: oleum quasi esca est luminis. Ita igitur et Judaei acceperunt a me oleum, acceperunt vitam, acceperunt lumen. Ne quis existimet, quod oleum dicat pro misericordia: in Hebraeo significat, intelligibile oleum. Immutatus est, non in gaudium, sed in tristitiam: non ut pulchrior inveniatur, sed ut foedior appareat. Propterea dicit: Vidimus eum, et non habebat pulchritudinem (Isai. lv). Quare? Quia caro ipsius immutata est propter oleum. Non habebat delicias corporis, sed Dei spiritus. Et nos ergo quando jejunamus, quando facies nosirae pallidae sunt: quando foedi videmur, cognoscamus nosmetipsos tunc pulchiores apparere Christo.","english":"I prayed for them.\n\nMy knees are weakened from fasting. Take consolation, O monk, by fasting, since the Lord also did this. I say that when a monk fasts, he becomes stronger by fasting. And when his knees are weakened by fasting, then especially is he strengthened. And my flesh is changed because of the oil. I seem to be saying a difficult thing, and I interpret according to the letter, so that I may edify the hearers. For the letter edifies me. It is good to fast; it is good to flee pleasures. Before I come to the spiritual understanding, I marvel at the letter, that it says he eats oil. It is far from other desires. I have said all this because he said: And my flesh is changed because of the oil. I have interpreted this otherwise. But what he says is this: Oil is an image of brightness; oil is, as it were, the food of light. So therefore the Jews also received oil from me, received life, received light. Let no one think that he says oil for mercy; in Hebrew it signifies intelligible oil. He is changed, not into joy, but into sorrow; not so that he may be found more beautiful, but so that he may appear more foul. Therefore he says: We saw him, and he had no beauty (Isaiah 53). Why? Because his flesh is changed because of the oil. He had no pleasures of the body, but of the Spirit of God. And so we also, when we fast, when our faces are pale, when we seem foul, let us recognize that then we appear more beautiful to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":835,"ref":"p835","source":"Tales diligit milites Christus, qui jejuniis vacent. Annona nostra et esca jejunium est. Quare? Quia in jejunio victoria est, et in victoria triumphus. Denique et Apostolus: Non in saturitate, sed in infirmitate gloriatur (I Cor. iv). Quando enim infirmor, tunc fortior sum (II Cor. xii).\n\nEt ego factus sum opprobrium illis. Vocabant enim me Simaritanum, et dicebant: In Bcelzelub principe daemoniorum ejicit daemonia (Joan. viii). Nonne hic est filius Joseph fabri? Nonne fratres ejus et sorores omnes apud nos sunt (Luc. xi)? Et Iterum: Qui solvis templum, et in iribus diebus aedificas illud (Marc. xv). Et iterum: Videamus si venit Elias salvare eum. Ille vocabat: Eli, Eli: quod est, Deus meus, Deus meus (Matth. xxvii), et illi Eliam putabant. Videte ineruditos Judaeos. Filius Dei Eliae auxilium petebat? Viderunt me, et moverunt capita sua. Quare moverunt capita sua? Quia et pedes jam moverant.","english":"Christ loves such soldiers as devote themselves to fastings. Our grain-ration and food is fasting. Why? Because in fasting is victory, and in victory triumph. Indeed the Apostle also glories not in fullness but in weakness (I Cor. 4). For when I am weak, then I am stronger (II Cor. 12).\n\nAnd I have become a reproach to them. For they called me a Samaritan, and said: He casts out demons by Beelzebub, the prince of demons (John 8). Is not this the son of Joseph the carpenter? Are not his brothers and all his sisters with us (Luke 11)? And again: You who destroy the temple, and in three days build it (Mark 15). And again: Let us see whether Elijah has come to save him. He was calling: Eli, Eli, that is, My God, my God (Matt. 27), and they thought he was calling Elijah. See the unlearned Jews. Was the Son of God seeking the help of Elijah? They saw me, and they shook their heads. Why did they shake their heads? Because they had already shaken their feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":836,"ref":"p836","source":"Salvum me fac propter misericordiam tuam. Dicit et in Evangelio: Potestatem habeo ponendi animam meam, et iterum resumendi eam (Joan. x). Et iterum: Nemo tollit eam a me. Et quomodo misericordiam petit? Ipse misericordiam petit, et ipse tribuit. Ipse ut homo rogat, et ut Deus tribuit.\n\nEt sciant quia manus tua haec, et tu, Domine, fecisti eam. Quid est quod dicit: Et sciant quia manus tua haec, et tu, Domine, fecisti eam? Intelligant Judaei quoniam ipsi non praevaluerunt in me: sed mea et tua voluntas facta est ut patiar, et ego volui pati: propterea dico secundum quod homo sum: Deus meus, ut facerem voluntatem tuam, volui: et tua voluntas erat et mea ut patiar, non illorum. Ergo non insidiae et fortitudo fecit: sed ego et tu voluimus ut patiar. Tu enim percussisti pastorem tuum, et oves dispersae sunt. Hoc scriptum est in Zacharia: Percutiam pastorem, et dispergentur oves (Zach. xiii). Quod ut patiar, mea voluntas fuit et tua. Quod tu voluisti, et ego volui. Oportebat venire scandalum, sed vae per quem venit (Matth. xviii).","english":"Save me for the sake of your mercy. He also says in the Gospel: I have power to lay down my life, and to take it up again (John 10). And again: No one takes it from me. And how does he ask for mercy? He himself asks for mercy, and he himself bestows it. As man he asks, and as God he bestows.\n\nAnd let them know that this is your hand, and that you, Lord, have made it. What is it that he says: And let them know that this is your hand, and that you, Lord, have made it? Let the Jews understand that they themselves did not prevail against me, but that my will and yours was done, that I should suffer, and I willed to suffer; therefore I say, according to what I am as man: My God, to do your will, I have willed; and it was your will and mine that I should suffer, not theirs. Therefore it was not their plots and strength that did it, but I and you willed that I should suffer. For you struck your shepherd, and the sheep were scattered. This is written in Zechariah: I will strike the shepherd, and the sheep will be scattered (Zechariah 13). That I should suffer was my will and yours. What you willed, I also willed. It was necessary that the stumbling block come, but woe to him through whom it comes (Matthew 18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":837,"ref":"p837","source":"Maledicent illi, et tu benedices. Usque hodie hoc fit: Illi maledicunt in synagoga, et Dominus benedicit in Ecclesia. Qui insurgunt in me, confundantur: servus autem tuus laetabitur. Illi insurgunt in me: ego autem servus tuus laetabor. Quare autem servus tuus? Quoniam qni cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo: sed exinanivit semetipsum, formam servi accipiens (Philipp. ii).\n\nInduantur qui detrahunt mihi pudore. Valde nobis prodest intelligere quod dicimus: Clementia Dei in hoc apparet, in dicendo, induantur. Non dicit, pereant: non dicit, delcantur in aeternum. Sed quid dicit? Confundantur, hoc est, intelligant errorem suum, et confundantur, et deliciat in poenitentia. Qui induitur pudore, prope est saluti: si quis enim vere confunditur, incipit poeniterc. Considerate, o monachi, si aliquando habueritis aliquid contra fratrem vestrum, seroper pro ipso rogare debetis Dominum. Dominus crucifigitur, et pro crucifigentibus rogat. Vos autem, si audieritis verbum malum, ne teneatis iram? Sol non occidat super iracundiam vestram (Ephes. v). Et operiantur sicut diploide confusione sua. Diplois genus est pallii. Denique et in Hebraico mail ( ) dicitur. Diplois ideo, quia duplex est pallium. Propterea ego dico tibi: Domine, inimici mei sunt Judaei: persecuti sunt me, crucifixerunt me, fecerunt mihi omnia mala, blaspbemaverunt me.","english":"Let them curse, and you will bless. To this day this happens: they curse in the synagogue, and the Lord blesses in the Church. Let those who rise up against me be confounded: but your servant shall rejoice. They rise up against me: but I, your servant, shall rejoice. Why, then, your servant? Because he who, though he was in the form of God, did not consider being equal to God a thing to be grasped, but emptied himself, taking the form of a servant (Philippians 2).\n\nLet those who speak against me be clothed with shame. It greatly profits us to understand what we say: the mercy of God appears in this, in saying, let them be clothed. He does not say, let them perish; he does not say, let them be destroyed forever. But what does he say? Let them be confounded, that is, let them understand their error, and be confounded, and let them be brought low in penitence. He who is clothed with shame is near to salvation: for if anyone is truly confounded, he begins to repent. Consider, O monks, if at any time you have something against your brother, you ought always to pray to the Lord for him. The Lord is crucified, and he prays for those who crucify him. But you, if you hear an evil word, will you not hold back your anger? Let not the sun set upon your anger (Ephesians 5). And let them be covered with their confusion as with a double cloak. A diplois is a kind of cloak. Finally, also in Hebrew it is called mail. It is a diplois for this reason, because it is a double cloak. Therefore I say to you: Lord, my enemies are the Jews: they persecuted me, they crucified me, they did all evils to me, they blasphemed me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":838,"ref":"p838","source":"Indulge illis: quoniam egoqui passus sum, rogo pro ipsis. Et quid rogo? Erubescant et confundantur, et sic salventur. Nudaverunt me tunica mea, et suam perdiderunt. Da illis confusionem, da illis ignominiam, et habeant duplex, pallium, hoc est, ne simplicem habeant confusionem, sed duplicem, ut magis agant poenitentiam. Non dicit contra Judaeos, sed pro ipsis dicit. Creator enim est, et illorum, et noster, non enim eos omnino eradicavit. Vultis scire? Petrus ex ipsis erat, et omnes apostoli ex ipsis erant. Nos in radicem ipsorum inserti sumus. Nos rami sumus, illi radix. Non debemus maledicere radicibus, sed debemus orare pro radicibus nostris. Qui inserti sumus in radicem, deprecemur Dominum, ut sicut hi rami salvi facti sunt, sic et radix salvetur. Forte aliquis dicat: Tu pro Judaeis oras blaspbemis? Oro Dominum pro ipsis. Si enim ipse persecutorum suorum miseretur, quanto magis mei miseretur?","english":"Spare them, for I who have suffered ask on their behalf. And what do I ask? That they be ashamed and confounded, and so be saved. They stripped me of my tunic, and they lost their own. Give them confusion, give them shame, and let them have a double garment, that is, let them not have a single confusion but a double one, so that they may do penance the more. He does not speak against the Jews, but speaks on their behalf. For he is the Creator both of them and of us; for he did not utterly root them out. Do you wish to know? Peter was one of them, and all the apostles were of them. We have been grafted into their root. We are the branches, they are the root. We ought not to curse the roots, but ought to pray for our roots. We who have been grafted into the root, let us entreat the Lord that just as these branches have been saved, so also the root may be saved. Perhaps someone may say: Do you pray for blasphemers, for the Jews? I pray to the Lord on their behalf. For if he himself has mercy on his persecutors, how much more will he have mercy on me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":839,"ref":"p839","source":"Confitebor Domino nimis in ore meo. Hoc post resurrectionem dicitur, et de futura Ecclesia cantatur. Et in medio multorum laudabo eum. Non enim in Judae solum, sed in universo orbe, in Ecclesia laudabo te-\n\nQuia astitita dextris pauperis. Diabolus ad dexteram Judae stetit. Caeterum mihi Dominus stetit ad dexteram. Ut salvam faceret a persequentibus animam meam (Matth. xxvi). Animam, inquit, salvabit. Et alibi dicit: Tristis est anima mea usque ad mortem. Qui tristis est, sensuro habuit. Insensibilis eniro ani ma sensum non habet. Insensibilis anima non habet sensum, neque dolorem. Ubi enim dolor est et tristitia, ibi sensus est. Si ergo habuit tristitiam, si habuit dolorem, ergo habuit et sensum doloris. Si ergo voluerint nobis dicere: Propterea non dicimus eum habuisse sensum, ut non videatur habere peccatum. Nos illis respondeamus: Habuit corpus sicut et nos, aut non habuit? Si dixerint, Habuit: respondeamus illis: Ergo habuit et passiones corporis nostri. Inlelligat unusquisque quod dico. Si autem negaverint eum habuisse passiones corporis, ergo dicimus illis, quod nec corpus habuit. Et nos dicamus illis: Sicut corpus habuit verum, sicut et nos, et non habuit peccatum corporis, ita et animam veram habuit, et peccata animae non habuit. Nos ergo confiteamur verum corpus eum habuisse, et veram animam. Si enim non suscepit Dominus cuncta quae hominis sunt, non salvavit hominem.","english":"I will confess to the Lord greatly with my mouth. This is said after the resurrection, and is sung concerning the future Church. And in the midst of many I will praise him. For not in Judah alone, but in the whole world, in the Church I will praise you—\n\nBecause he stood at the right hand of the poor man. The devil stood at the right hand of Judah. But the Lord stood at my right hand. That he might save my soul from those who persecute it (Matt. 26). The soul, he says, he will save. And elsewhere he says: My soul is sorrowful even unto death. He who is sorrowful had a capacity for feeling. For an insensible soul has no feeling. An insensible soul has no sensation, nor pain. For where there is pain and sorrow, there is sensation. If therefore he had sorrow, if he had pain, therefore he also had the sensation of pain. If therefore they wish to say to us: For this reason we do not say that he had sensation, so that he may not seem to have sin. Let us answer them: Did he have a body as we do, or not? If they say, He had: let us answer them: Therefore he also had the passions of our body. Let each one understand what I say. But if they deny that he had the passions of the body, then we say to them that he did not have a body either. And let us say to them: Just as he had a true body, as we also do, and did not have the sin of the body, so also he had a true soul, and did not have the sins of the soul. Let us therefore confess that he had a true body and a true soul. For if the Lord did not take up all things that belong to man, he did not save man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":840,"ref":"p840","source":"Si autem suscepit corpus, animam autem non suscepit, ergo corpus salvavit, animam autem non salvavit. Nos autem volumus magis salvari animam nostram quam corpus. Suscepit ergo Jesus, et corpus, et animam, ut utrumque salvet, ut perfectum hominem salvet, sicut et cum condidit. Si ergo dicunt illi: quia ideo Dominus non accepit sensum, ut non peccaret: et hoc putant, quod quicumque sensum habuerit humanum, vincere enim non potest. Dicant nobis: Joannes Baptista habuit sensum, an non habuit? Illo tempore quo erat in deserto, peccavit? Utique dicunt, quin non peccavit. Denique et Dominus noster dicit Amen dico vobis, non fuit inter natos mulierum major Joanne Baptista (Matth. xi). Petrus habuit sensum, an non habuit, et caeteri sancti apostoli? Si ergo apostoli vicerunt sensum humanum: Dominus timuit accipere sensum, ne vinceretur ab illo? Et dum volunt glorificare Dominum, detrahunt illi. Quomodo illidetralmnt? Ut videatur timere Dominus, quod apostoli non timuerunt. Nos ergo gratias agamus omnipotenti Deo, et dicamus: In sensu tuo non habuisti peccatum. Et venit princeps hujus mundi, et invenit in te nihil (Joan. xiv). Ita ergo praestes nobis, sicut in tuo sensu vicisti diabolum, et in sensu nostro vince diabolum, ut quemadmodum perfectos nos creasti, perfectos et salves nos.","english":"If, however, he took up a body but did not take up a soul, then he saved the body but did not save the soul. But we wish our soul to be saved rather than our body. Jesus therefore took up both body and soul, so that he might save both, so that he might save the whole man, just as he also created him. If therefore they say that the Lord did not receive a human mind so that he would not sin—and they think that whoever has a human mind cannot conquer—let them tell us: did John the Baptist have a mind, or not? Did he sin at the time when he was in the desert? Surely they say that he did not sin. Finally, our Lord also says: Amen I say to you, among those born of women there has not arisen a greater than John the Baptist. Did Peter have a mind, or not, and the other holy apostles? If therefore the apostles conquered the human mind, did the Lord fear to receive a mind lest he be conquered by it? And while they wish to glorify the Lord, they detract from him. How do they detract? So that the Lord may seem to fear what the apostles did not fear. Let us therefore give thanks to almighty God, and say: In your mind you had no sin. And the prince of this world came, and found nothing in you. So then, grant us that, just as in your mind you conquered the devil, so in our mind you may conquer the devil, so that, just as you created us perfect, you may also save us perfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":841,"ref":"p841","source":"Tu enim es Creator, tu es Magister, tu es Dominus, tu es et qui pro nobis passus es: qui vivis et regnas in saecula saeculorum. Amen.\n\nPSALMUS CIX.\n\na Psalmus ipsi David. Iste psalmus vocem vatis continet de Christo loquentis. Ait ergo propheta:\n\nDixit Dominus Domino meo: Sede a dextris meis. David est qui loquilur, propheta, vir sanctus, rex. Rex ergo quid dicit? Rex et propheta quid dicit? Dixit Dominus Domino meo. Istum locum Salvator in Evangelio exposuit, dicens: Si Christus est, inquit, filius David: quomodo in spiritu vocat eum Dominum (Matth. xxii)? Vides ergo quid dicat: Si filius est David, quomodo vos dicitis: Quomodo in spiritu vocat eum Dominum? Dicat aliquis: Ergo non est filius David? Hoc dicebat de Pharisaeis, qui simplicem filium David confitebantur Christum. Ego ad Judaeum et Photinum hoc ipsum Dico: Si filius est David, quomodo vocat filium suum Dominum? Qui autem Dominum Deum confitetur, et Dei Filium (verbi gratia Manichaeus. qui negat illum filium David), apud illum probo quod filius David est. Nobis ergo qui Filius Dei est, ipse est et filius David. Non alius Filius Dei, et alius filius David. Non facio duas personas in Deo et homine, sed ipse qui Filius Dei, ipse est et filius David. Dixit Dominus Domino meo: Sede a dextris meis. In Hebraeo primum nomen ( ), Domini, his lineris scribitur: quibus de Deo lanium scribitur.","english":"For you are the Creator, you are the Master, you are the Lord, you are also he who suffered for us: who lives and reigns for ever and ever. Amen.\n\nPSALM 109.\n\na Psalm of David himself. This psalm contains the voice of the prophet speaking of Christ. The prophet therefore says:\n\nThe Lord said to my Lord: Sit at my right hand. It is David who speaks, a prophet, a holy man, a king. What then does a king say? What does a king and prophet say? The Lord said to my Lord. The Savior expounded this passage in the Gospel, saying: If Christ is, he says, the son of David: how does he in the spirit call him Lord (Matt. 22)? You see therefore what he says: If he is the son of David, how do you say: How does he in the spirit call him Lord? Let someone say: Then is he not the son of David? He was saying this about the Pharisees, who confessed Christ as the simple son of David. I say this very thing to the Jew and to Photinus: If he is the son of David, how does he call his own son Lord? But he who confesses him as Lord God, and as the Son of God (for example the Manichaean, who denies that he is the son of David), in his case I prove that he is the son of David. For us, therefore, he who is the Son of God is himself also the son of David. Not one who is the Son of God and another who is the son of David. I do not make two persons in God and man, but he who is the Son of God is himself also the son of David. The Lord said to my Lord: Sit at my right hand. In Hebrew the first name ( ), of the Lord, is written with these letters: with which God is written in such a way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":842,"ref":"p842","source":"Secundum vero nomen Domini ( ) his litteris scribitur, quibus solent homines Dominum vocare: quomodo et a quibusdam vocatur Dominus a servo, et reges vocantur Domini. Vide ergo quid dicat: Dixit Dominus Domino meo. Huic Domino, cui praecipitur ut sedeat, Deus non sedet, assumptio corporis sedet. Huic ergo praecipitur ut sedeat qui homo est, qui assumptus est. Hoc adversus Arianos dicimus, et adversus eos qui dicunt: Major est pater qui jubet ut sedeat, quam ille cui jubetur. Omnia Fvangelia personant de persona hominis, et nunc non necesso est approbatio: quia omnia quaecumque vilia videntur, referuntur ad hominem, referuntur ad carnem. Nunc de Psalmo dicamus:\n\nVirgam virtutis tum emittet Dominus ex Sion. Virgam in Hebraeo non tam habet, quam sceptrum, hoc est, insigne regiae potestatis. Virgam virtutis tuae emittet Dominus ex Sion. Ex Sion enim egreditur lex, et verbum Domini ex Jerusalem (Isai. xxiii), Dominare in medio inimicorum tuorum. Non dixit: Interflce inimicos tuos: sed quid? Dominare in medio inimicorum tuorum. Inimicis tuis fac, ut qui alieni fuerant, tui esse incipient. Dominare in medio inimicorum tuorum: inimici tui, de quibus scriptum est in sexagesimo septimo psalmo: Lingua canum tuorum ex inimicis ab ipso. Isti sunt inimici, qui in aliena erant potestate. Nunc ergo hoc precatur Psalmista: Inimicis tuis dominare, dignare esse Dominus inimicorum tuorum.","english":"But the name of the Lord is written with those letters with which men are accustomed to call someone Lord, just as a Lord is called Lord by a servant by certain people, and kings are called lords. See, therefore, what he says: The Lord said to my Lord. To this Lord, to whom it is commanded that he sit, God does not sit; the assumption of the body sits. To him, therefore, who is man, who was assumed, it is commanded that he sit. We say this against the Arians, and against those who say: The Father who commands that he sit is greater than he to whom it is commanded. All the Gospels resound concerning the person of the man, and now there is no need of proof, because all things whatsoever that seem lowly are referred to the man, are referred to the flesh. Now let us speak of the Psalm:\n\nThe Lord will send forth the rod of your virtue from Zion. In the Hebrew it does not so much have \"rod\" as \"scepter,\" that is, the emblem of royal power. The Lord will send forth the rod of your virtue from Zion. For from Zion goes forth the law, and the word of the Lord from Jerusalem (Isa. 2). Rule in the midst of your enemies. He did not say: Kill your enemies, but what? Rule in the midst of your enemies. Do to your enemies that those who were strangers may begin to be yours. Rule in the midst of your enemies: your enemies, of whom it is written in the sixty-seventh psalm: The tongue of your dogs from your enemies from himself. These are the enemies who were in another's power. Now, therefore, the Psalmist prays this: Rule over your enemies, deign to be Lord of your enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":843,"ref":"p843","source":"Tecum principium in die virtutis tuae, in splendoribus sanctorum. Versiculus obscurus. Videamus diem virtutis Domini: ut cum scierimus diem, tunc sciamus quod sit principium, et hoc principium quomodo cum eo sit, et cum eo fuerit: quomodo hoc ipsum principium in die virtutis ejus, in splendoribus sanctorum est. Hoc ergo principium quod est cum Domino in die virtutis ejus, ideo est cum Domino, ut splendeant sancti. Tecum principium in die virtutis tuae. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. i). Hoc erat in principio apud Deum. Pater principium, sed et Filius principium. Principium enim non habet principium. Si enim habuerit aliud principium, jam ipsum desinit esse principium. Quidquid ergo dederimus Patri, hoc damus et Filio. Si enim Pater in Filio, et Filius in Patre, et omnia Patris, Filii sunt, et omnia Filii, Patris sunt, et principium Patris, principium Filii est. Ergo quod dicit, hoc est, eo tempore quo patiebaris et dicebas: Pater, in manus tuas commendo spiritum meum (Luc. xxiii): quasi de hominis loquebaris affectu, non quasi imbecillis rogabas. Tecum enim erat principium, tecum enim erat divinitas, sed propterea deprecabaris auxilium, ut, accepto auxilio, dares sanctis tuis, et illi splenderent. Hoc quod dicitur: Accipiens dares, nulli scandalum faciat: secundum hominem loquitur.","english":"With you is the principium in the day of your strength, in the splendors of the saints. This is an obscure verse. Let us consider the day of the Lord's strength: so that when we know the day, we may then know what the principium is, and how this principium is with him, and was with him: how this very principium is in the day of his strength, in the splendors of the saints. This principium, therefore, which is with the Lord in the day of his strength, is for this reason with the Lord, that the saints may shine. With you is the principium in the day of your strength. In the beginning was the Word, and the Word was with God, and God was the Word. This was in the beginning with God. The Father is a principium, but the Son is also a principium. For a principium does not have a principium. For if it had another principium, then it itself would cease to be a principium. Whatever, therefore, we attribute to the Father, we attribute also to the Son. For if the Father is in the Son, and the Son in the Father, and all things of the Father are the Son's, and all things of the Son are the Father's, then the principium of the Father is the principium of the Son. Therefore what he says is this: at the time when you were suffering and said, Father, into your hands I commend my spirit, you spoke as it were from human affection, you did not ask as one who is weak. For the principium was with you, for the divinity was with you, but for this reason you implored help, so that, having received help, you might give to your saints, and they might shine. What is said, Receiving, you might give, should cause no one scandal: he speaks according to the man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":844,"ref":"p844","source":"Si enim hominis corpus assumpsit, necesse est ut ei hominis verba suscipiat. Homo est Christus, et vere homo est: secundum assumptionem carnis dicimus. Si ergo homo est secundum corpus, vides corpus, et non scandalizaris, et miraris, si hominis verbis loquitur? Si autem te scandalizat vilitas corporis, et crux, et injuriae, et alapae, et flagella, et omnis injuria crucis: si te hoc scandalizat, reventere ad principium, et non scandalizaberis. Dicit enim Pater ad Filium: Ex utero ante Luciferum genui te. Miraris si Dominus noster atque Salvator, qui vere horni-. nem assumpsit, loquitur secundum hominem: cum ipse Deus Pater, qui non assumpsit hominem, loquitur quasi homo: Ex utero ante Luciferum genui te. Non habeo uterum: sed non possum me aliter indicare Patrem, nisi hominis verbis loculus fuero. Ex utero ante Luciferum genui te. Ex utero, de mea substantia. Ex utero. Audi, Eunomi: audi, Arri. Si creatura est Dominus, si factura: numquid artifex generat opus suum? Numquid artifex filium vocat opus suum? Artifex carpentarius fecit scamnum: numquid de utero illius generavit? numquid dicit ei: De utero meo genui te, o scamnum? Non utique hoc dicit. Sed quid dicit? Ego te feci manu mea. Quando autem uterus dicitur, filius significatur, et filius non adoptatus. Vocantur enim et filii adoptati. Quotquot enim receperunt eum, dedit eis potestatem filios Dei fieri (Joan. i).","english":"For if he assumed a human body, it is necessary that he also take up a man's words. Christ is a man, and truly a man: we say this according to the assumption of the flesh. If, therefore, he is a man according to the body, you see the body and are not scandalized—and do you marvel if he speaks with a man's words? But if the lowliness of the body scandalizes you, and the cross, and insults, and blows, and scourges, and every outrage of the cross: if this scandalizes you, return to the beginning, and you will not be scandalized. For the Father says to the Son: From the womb, before the morning star, I begot you. Do you marvel if our Lord and Savior, who truly assumed a man, speaks as a man, when God the Father himself, who did not assume a man, speaks as though a man: From the womb, before the morning star, I begot you? I have no womb: but I cannot otherwise make the Father known to me, unless I have spoken in a man's words. From the womb, before the morning star, I begot you. From the womb—from my own substance. From the womb. Hear, Eunomius; hear, Arius. If the Lord is a creature, if he is a made thing: does the craftsman beget his own work? Does the craftsman call his own work a son? A carpenter made a bench: did he beget it from his womb? Does he say to it: From my womb I begot you, O bench? He certainly does not say this. But what does he say? I made you with my hand. But when womb is spoken of, a son is signified, and not an adopted son. For even adopted sons are called sons. For as many as received him, he gave them power to become sons of God (John 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":845,"ref":"p845","source":"Ibi dedit eis potestatem. Hic vero de utero generavit: de sua natura, de suis visceribus, de sua substantia. Ex utero, hoc est, de medullis divinitatis suae. Totum quidquid Pater est in divinitate, dedit Filio quem generavit. Ex utero ante Luciferum genui te Ante Luciferum. Hoc schema, Graece dicitur, quod dicunt grammatici a parte totum. Quando ergo dicitur, ante Luciferum, unam creaturam nominat, et omnes indicat creaturas. Quando dicit, ante Luciferum: nos sic intelligamue, quasi dixerit, ante lunam, ante solem, ante omnem creaturam. Ex utero ante Luciferum genui te. Ante Luciferum. Ante istum Luciferum qui videtur in mundo, vera lux genita est. Unde dicit in alio loco psalmus: In lumine tuo videbimus lumen (Psal. xxxv). Sermo est ad Patrem: O Pater in lumine Filii, videbimus lumen Spiritum sanctum. Ex utero ante Luciferum genui te.","english":"There he gave them power. But here he begot from the womb: from his own nature, from his own inmost being, from his own substance. From the womb, that is, from the very marrow of his divinity. Whatever the Father is in divinity, he gave wholly to the Son whom he begot. From the womb before the morning star I begot you—before the morning star. This figure the Greeks call, as the grammarians say, the whole for the part. When, therefore, it is said, before the morning star, he names one creature and indicates all creatures. When he says, before the morning star, let us understand it as though he had said, before the moon, before the sun, before every creature. From the womb before the morning star I begot you. Before the morning star. Before that morning star which is seen in the world, the true light was begotten. Hence the psalm says in another place: In your light we shall see light. The address is to the Father: O Father, in the light of the Son we shall see the light, the Holy Spirit. From the womb before the morning star I begot you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":846,"ref":"p846","source":"Juravit Dominus et non poenilebit eum. Juravit Dominus. Hoc quod dicit, juravit: non ei qui ante Luciferum genitus est: sed ei juravit, qui post Luciferum natus ex virgine est. Tu es sacerdos in aeternum secundum ordinem Melchisedec. Superfluum est nos de isto versiculo velle interpretari, cum sanctus Apostolus ad Hebraeos plenissime disputavit. Ipse enim ait: Iste est Melchisedec, sine patre, sine matre, sine generatione (Hebr. vii). Et Suterpietatur ibi diligentissime, quare sine patre, sine matre, sine generatione. Et ab omnibus ecclesiasticis dictum est, quoniam sine patre dicitur secundum carnem: sine matre dicitur secundum Deum. Hoc solum ergo interpretemur: Tu es sacerdos in aeternum secundum ordinem Melchisedec. Hoc solum dicamus, quare dixerit secundum ordinem. Secundum ordinem: nequaquam sacerdos eris secundum victimas Judaicas; sed eris sacerdos secundum ordinem Melchisedec (Gen. xiv). Quomodo enim Melchisedec, rex Salem, obtulit panem et vinum: sic et tu offeres corpus tuum et sanguinem, verum panem, et verum vinum. Iste Melchisedec ista mysteria quae habemus, dedit nobis. Ipse est qui dixit: Qui manducaverit carnem meam, et biberit sanguinem meum (Joan. vi). Secundum ordinem Melchisedec, tradidit nobis sacramentum suum.","english":"The Lord has sworn and will not repent. The Lord has sworn. What he says, \"he has sworn\": not to him who was begotten before the Morning Star, but he has sworn to him who was born of the virgin after the Morning Star. You are a priest forever according to the order of Melchisedec. It is superfluous for us to wish to interpret this verse, since the holy Apostle has disputed it most fully in Hebrews. For he himself said: This is Melchisedec, without father, without mother, without genealogy (Heb. vii). And it is diligently investigated there why he is without father, without mother, without genealogy. And it has been said by all the ecclesiastical writers that he is called without father according to the flesh, and without mother according to God. Let us therefore interpret only this: You are a priest forever according to the order of Melchisedec. Let us say only this, why he said \"according to the order.\" According to the order: you will by no means be a priest according to the Jewish victims, but you will be a priest according to the order of Melchisedec (Gen. xiv). For just as Melchisedec, king of Salem, offered bread and wine, so you also will offer your body and blood, true bread and true wine. This Melchisedec gave us these mysteries which we have. He is the one who said: Whoever eats my flesh and drinks my blood (John vi). According to the order of Melchisedec, he handed down to us his sacrament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":847,"ref":"p847","source":"Dominus a dextris tuis. Rem novam video. Dicitur in principio: Dixit Dominus Domino meo, Sede a dextris meis: et nunc dicitur ad cum, Dominus a dextris tuis. Si ipse ad dexteram Patris sedet, quomodo rursum Pater sedet ad dexteram Filii? Quando enim dicitur: Dixit Dominus Domino meot Sede a dextris meis: manifestissime dieitur, quod ad dextram Patris sedet Filius. Quando autem dicitur: Dominus a dextris tuis, hoc dicitur, quod ad dexteram Filii sedeat Pater. Hoc totum propterea dicitur, ut aequalis sit Filius Patri. Mulla sunt quae dicantur. Peccatori autem diabolus stat a dextris. Caeterum illa disputatio alia est. Quicumque peccator est, diabolus ei stat ad dexteram. Sed dicet aliquis: Quomodo et Jesu filio Josedec in Zncharia dicitur stare diabolus a dextris ejus: et diabolus stetit a dextris Salvatoris (Zach. iii)? Videtis quia quaestio est. Sed eo tempore quando stabat diabolus ad dexteram Salvatoris: Jesus, inquit, habebat vestimenta sordida. Nostra peccata portabat, nostris vitiis involutus: propterea diabolus stabat a dextris ejas. Confregit in die irae suae reges. Haec omnia tradita sunt mihi. In momento, inquit, horµ monstravit ei universa regna terrae. Regna mundi, diabolus monstrat. Et quid dicit? Haec omnia mihi tradita sunt. Si cadens adoraveris coram me, erunt tua omnia (Matth. iv). In die ergo belli, in die certaminis, confringet reges irae suae.","english":"The Lord is at your right hand. I see a new thing. In the beginning it is said: The Lord said to my Lord, Sit at my right hand; and now it is said to him, The Lord is at your right hand. If he himself sits at the right hand of the Father, how does the Father in turn sit at the right hand of the Son? For when it is said: The Lord said to my Lord, Sit at my right hand, it is most plainly said that the Son sits at the right hand of the Father. But when it is said: The Lord is at your right hand, this is said, that the Father sits at the right hand of the Son. All this is said for this reason, that the Son may be equal to the Father. There are many things that are said. But the devil stands at the right hand of the sinner. Otherwise that discussion is another matter. Whoever is a sinner, the devil stands at his right hand. But someone will say: How is it also said to Jesus the son of Josedech in Zechariah that the devil stands at his right hand: and the devil stood at the right hand of the Savior (Zech. 3)? You see that it is a question. But at that time when the devil stood at the right hand of the Savior: Jesus, it says, had filthy garments. He was bearing our sins, wrapped in our vices: therefore the devil stood at his right hand. He has broken kings in the day of his wrath. All these things have been handed over to me. In a moment, it says, he showed him all the kingdoms of the earth. The kingdoms of the world, the devil shows. And what does he say? All these things have been handed over to me. If falling down you worship before me, all things will be yours (Matt. 4). On the day, therefore, of battle, on the day of conflict, he will break the kings of his wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":848,"ref":"p848","source":"Judicabit in nationibus. Videte differentias: reges confringuntur, judicabit nationes. Implebit ruinas. Dominus noster ascendit in crucem, et multae resurrectfactae sunt. Iste positus est in ruinam, et resurrectionem multorum, et in signum cui contradicetur (Luc. ii). Implebit ruinas. Non credentium, qui non Crediderunt exploratoribus apostolis (Num. xxi, et xxii). Et Moyses enim misit exploratores in mundum; et quia non credidit populus exploratoribus, propterea ceciderunt in deserto. Usque hodie corpora non credentium cadunt in deserto istius saeculi. Conquassabit capita in terra multorum. Implebit ruinas, non credentium: conquassabit capita, eorum qui dubii sunt: eorum qui non habent perfectam fidem. Conquassabit capita in terra multorum: non omnium. Si enim dixisset, omnium, nullus de nobis spem haberet. Multorum, dicitur, ut alii relinquantur.","english":"He will judge among the nations. See the distinctions: kings are shattered, he will judge the nations. He will fill up the ruins. Our Lord ascended the cross, and many were raised again. This one is appointed for the ruin and resurrection of many, and for a sign that is contradicted (Luke 2). He will fill up the ruins—of those who do not believe, who did not believe the apostle spies (Num. 21 and 22). For Moses also sent spies into the world; and because the people did not believe the spies, therefore they fell in the desert. To this day the bodies of unbelievers fall in the desert of this world. He will shatter heads in the land of many. He will fill up the ruins—of unbelievers; he will shatter the heads—of those who are doubtful, of those who do not have perfect faith. He will shatter heads in the land of many: not of all. For if he had said \"of all,\" no one of us would have hope. \"Of many,\" it says, so that others may be left.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":849,"ref":"p849","source":"De torrente in via bibit. Quis bibit de torrente, in via? Iste, cui dictum est: Dixit Dominus Domino meo: Sede a dextris meis. Iste, qui audivit: Tu es sacerdos in aeternum secundum ordinem Melchisedec. Iste, Qui confregit in die irae suae reges: implebit ruinas: conquassabit capita in terra multorum. Iste quid facit aliud? De torrente in via bibit. Videamus ante viam, ut postea videamus in via torrentem. Via, saeculum istud dicitur, per quam ambulavit. Denique scriptum est in Evangelio: Esto consentiens adversario tuo dum es in via (Matth. vi), hoc est, dum ambulas in isto saeculo, et per viam vadis ad eum, qui vera est via. Unde dicitur el in centesimo decimo octavo Psalmo: Beati immaculati in via. Beati sunt, qui in ista saeculi via immaculati sunt, et in isto mundo. Ergo sacerdos secundum ordinem Melchisedec: quoniam venit in via saeculi, et ambulavit in via nostra, bibit et ipse de torrente, qui erat in saeculo. Torrens non habet aquas naturales, non habet aquas quae semper perfluunt: sed habet aquas de tempestatibus, de pluviis, de turbine, de procellis. Torrens numquam est in montibus, sed semper in vallibus, in praecipitibus locis. Alienas aquas concipit, et parturit, et tumens vadit. De torrente in via bibit. Torrens numquam habet mundam aquam, sed semper turbidam. Hoc dicitur: quoniam saeculi istius aquae semper turbidae sunt, semper plenae tempestate.","english":"He drank from the torrent on the way. Who drinks from the torrent, on the way? This one, to whom it was said: The Lord said to my Lord: Sit at my right hand. This one, who heard: You are a priest forever according to the order of Melchisedec. This one, who shattered kings in the day of his wrath: he will fill up the ruins: he will crush heads in the land of many. What else does this one do? He drank from the torrent on the way. Let us consider the way first, so that afterwards we may see the torrent on the way. The way is said to be this world, through which he walked. Finally it is written in the Gospel: Be agreeable to your adversary while you are on the way (Matt. 6), that is, while you walk in this world, and travel along the way to him who is the true way. Whence it is said also in the hundred and eighteenth Psalm: Blessed are the undefiled in the way. Blessed are those who are undefiled in this way of the world, and in this world. Therefore a priest according to the order of Melchisedec: because he came into the way of the world, and walked in our way, he too drank from the torrent that was in the world. A torrent does not have natural waters, it does not have waters that flow continually: but it has waters from storms, from rains, from whirlwind, from gales. A torrent is never in the mountains, but always in the valleys, in steep places. It conceives waters belonging to another, and gives birth to them, and goes swelling. He drank from the torrent on the way. A torrent never has clean water, but always muddy. This is said: because the waters of this world are always muddy, always full of storm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":850,"ref":"p850","source":"Vultis scire quomodo de torrente turbido biberit? Et ipse dicit: Tristis est anima mea usque ad mortem (Matth. xxvi). Et dicitur in Evangelio: Et coepit, inquit, contristari, et conturbari (Ibid.). Bibit ergo etiam Dominus noster de torrente istius saeculi aquas turbidas, aquas tristes, aquas quae non habent laetitiam. Tulit calicem, et implevit de torrente mundi, et quoniam turbidae erant aquae, dicit: Pater, si possibile est, transeat calix iste a me. Bibit ergo de torrente mundi istius: sed non bibit quasi in domo sua, sed in via ad alia ire festinans. Bibit de torrente in via. Propterea bibit de torrente, quia in via erat. De torrente bibit. Si Dominus bibit de torrente mundi istius, quanto magis sancti? Vultis scire quoniam sancti de torrente bibunt. Dicit et in alio loco: Torrentem pertransivit anima nostra (Psal. cxxiii). De torrente in Viabibit. Diximus de torrente, dicamus etiam et testimonium. Torrentem pertransivit anima nostra. Vultis scire et alium torrentem? Elias sanctus propheta quando persequebatur eum Jezabel: quando accepit cibum, et quadraginta diebus transiens perrexit in eremum: Erat, inquit, in deserto, et bibebat de torrente Chobar (III Reg. xix). Verum audientes torrentes istius saeculi, nolite desperare. Frequenter hic torrens deficit. Videtur quidem tumescere: videtur habere aquas multas: sed cito deficit, si sustineas.","english":"Do you wish to know how he drank from the troubled torrent? He himself says: My soul is sorrowful even unto death (Matthew 26). And it is said in the Gospel: And he began, it says, to be sorrowful and troubled (Ibid.). Therefore our Lord also drank from the torrent of this world—troubled waters, sorrowful waters, waters that have no joy. He took the cup and filled it from the torrent of the world, and because the waters were troubled, he says: Father, if it is possible, let this cup pass from me. Therefore he drank from the torrent of this world, but he did not drink as though in his own house, but on the way, hastening to go to other things. He drank from the torrent on the way. For this reason he drank from the torrent, because he was on the way. He drank from the torrent. If the Lord drank from the torrent of this world, how much more the saints? Do you wish to know that the saints drink from the torrent? He says also in another place: Our soul has passed through the torrent (Psalm 123). He will drink from the torrent on the way. We have spoken of the torrent; let us also speak of the testimony. Our soul has passed through the torrent. Do you wish to know of another torrent? The holy prophet Elijah, when Jezebel was persecuting him, when he took food and, passing forty days, went into the desert: He was, it says, in the wilderness, and he drank from the torrent Chobar (3 Kings 19). But you who hear of the torrents of this world, do not despair. Frequently this torrent fails. It seems indeed to swell, it seems to have many waters, but it quickly fails if you endure it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":851,"ref":"p851","source":"Et Elias bibit quidem in deserto aquam, eo tempore quu erat in tristitia, quo erat in angustia (Ibid.). Dimiserat Judaeam, et perrexerat in montem Sina: persequebatur enim eum Jezabel, et propterea bibebat de torrente Chobar. Verum quia perseveravit usque in finem, propterea defecit aqua torrentis. Et dicitur ad eum a Domino, quoniam defecerat aqua torrentis: Vade, inquit, ad viduam in Sarepta Sidoniorum, etc. Ecce bibit et Elias de torrente. Sed ipse Dominus atque Salvator bibit, et calicem de torrente Cedron. Sic enim Scriptura refert, quando venerunt et comprehenderunt eum. Venerunt, inquit, et comprehenderunt eum in torrente, etc. (Joan. xviii). Videtis quam humilis sit locus torrentis, quam confragosus. Cedron lingua Hebraea interpretatur tenebrae. Videtis igitur quoniam torrentes istius saeculi in tenebris sunt. Dominus ergo cum traditur, non traditur rursum in monte Oliveti, non traditur in templo: sed traditur in torrente, et torrente tenebrarum, hoc est, Cedron. Omnes enim qui odio habent lucem, amant tenebras. De torrente in via bibit. Quia ergo bibit Dominus de torrente, et gustavit mortem, propterea exaltavit eum Pater, et dedit ei nomen quod est super omne nomen. Deinde nunc dicitur: De torrente in via bibit. Et quia bibit de torrente in via, Propterea exaltavit caput. Et quid dicit? Cum exaltatus fuero, omnia traham ad me (Joan. xii).","english":"And Elijah indeed drank water in the desert, at the time when he was in sorrow, when he was in distress (Ibid.). He had left Judea and had gone to Mount Sinai, for Jezebel was pursuing him, and therefore he drank from the torrent Chobar. But because he persevered to the end, therefore the water of the torrent failed. And it is said to him by the Lord, because the water of the torrent had failed: Go, he says, to the widow in Sarepta of the Sidonians, etc. Behold, Elijah too drank from the torrent. But the Lord and Savior himself drank, and drank the cup from the torrent Cedron. For thus the Scripture relates, when they came and seized him. They came, it says, and seized him in the torrent, etc. (John 18). You see how lowly is the place of the torrent, how rugged. Cedron in the Hebrew tongue is interpreted as darkness. You see, then, that the torrents of this world are in darkness. Therefore the Lord, when he is handed over, is not handed over again on the Mount of Olives, not handed over in the temple, but handed over in a torrent, and a torrent of darkness, that is, Cedron. For all who hate the light love the darkness. He drank from the torrent on the way. Because therefore the Lord drank from the torrent and tasted death, therefore the Father exalted him and gave him a name which is above every name. Then now it is said: He drank from the torrent on the way. And because he drank from the torrent on the way, Therefore he exalted his head. And what does he say? When I am exalted, I will draw all things to myself (John 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":852,"ref":"p852","source":"Ille est exaltatus, et nos exaltavit. Istius caput exaltatum est: caeterum draconis capita conquassavit, et confracta sunt in mari. Propterea exaltavit caput. Non dixit: propterea exaltatum est caput ejus, hoc est, ab alio exaltatus: sed qui se humiliaverat, ipse exaltavit. Ipse enim dicit in Evangelio: Potestatem habeo animam meam ponendi, et polestatem habeo resumendi eam (Joan. x). Propterea exaltavit caput. Seipsum exaltavit, qui caput est omnium. Aut certe quod dicit: exaltavit caput, non seipsum exaltavit. Propterea exaltavit caput. Semper enim ille altus fuit. Sed quando dicit: exaltavit caput, nostrum exaltavit caput: qui curvi non poteramus aspicere ad coelum, sed ad terram. Vultis scire quoniam ipse exaltavit caput? Et illam mulierem quam ligaverat diabolus, ipse liberavit (Luc. xiii). Exaltavit caput ejus, quae semper incurvata fuit: et adoravit eum. Cui sit gloria in saecula saeculorum. Amen.","english":"He is exalted, and he has exalted us. His head has been exalted; moreover, he has crushed the heads of the dragon, and they have been broken in the sea. Therefore he has exalted his head. He did not say, \"Therefore his head has been exalted,\" that is, exalted by another; but he who had humbled himself, he himself exalted. For he himself says in the Gospel: I have power to lay down my life, and I have power to take it up again (John 10). Therefore he has exalted his head. He exalted himself, who is the head of all. Or certainly, when he says, \"he has exalted his head,\" he did not exalt himself. Therefore he has exalted his head. For he was always high. But when he says, \"he has exalted his head,\" he has exalted our head: we who, being bent low, could not look up to heaven, but only to the earth. Do you wish to know that he himself has exalted the head? Even that woman whom the devil had bound, he himself set free (Luke 13). He exalted her head, who had always been bowed down; and she worshiped him. To whom be glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":853,"ref":"p853","source":"PSALMUS CX.\n\nAlleluia. Psalmus iste, primus secundum ordinem scribitur litterarum: licet mulli vigesimum quoque quartum psalmum, et trigesimum sextum scriptum putent in Hebraeo, secundum ordinem litterarum: sed in illis, vel desum aliquae litterae, vel supersunt, et nonnumquam quia cum unus versus brevis sil, alius infinita longitudine major est. Ex quo puto magis observatione boc legentium, quam studio Scriptoris effectum. Denique et Septuaginta interpretes, quia aliquis in eis scrupulus nascebatur, in translatione Hebraeas litteras ponere noluerunt.\n\nConfitebor tibi, Domine, in toto corde meo. Si non fuisset simplex David, et habuisset dolum, non dixisset: Confitebor tibi, Domine, in toto corde meo. Non labiis tantum, sed toto corde. In consilio justorum et congregatione: magna opera Domini. Rectorum dicit eorum qui ante peccatores erant, nunc vero justi. Non est enim mirari. Videtis elephantem et camelum, similiter et muscam, et culicem, eamdem mobilitatem habere, et spiritum, et membra.","english":"PSALM 110.\n\nAlleluia. This psalm is the first to be written according to the order of the letters: although many think that the twenty-fourth psalm also, and the thirty-sixth, were written in Hebrew according to the order of the letters: but in those, either some letters are missing, or there are too many, and sometimes because one verse is short, another is greater by an infinite length. From this I think it was brought about more by the care of readers than by the effort of the writer. Finally, even the Seventy translators, because some scruple arose among them, were unwilling to set down the Hebrew letters in their translation.\n\nI will confess to you, Lord, with my whole heart. If David had not been simple, and had had deceit, he would not have said: I will confess to you, Lord, with my whole heart. Not with the lips only, but with the whole heart. In the council of the just and in the congregation: great are the works of the Lord. He speaks of the upright, of those who were formerly sinners, but now are just. For it is not to be wondered at. You see that the elephant and the camel, and likewise the fly and the gnat, have the same mobility, and spirit, and members.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":854,"ref":"p854","source":"Escam dedit timentibus se. In fame pavil Eliam: in Deserto, populo Judaeorum manna pluit (Exod. xvi), et completum est quod dicitur: Escam dedit timentibus se. Hoc secundum litteram. Escam autem dedit panem qui de coelo descendit (Joan. vi): quo si digni sumus, pascimur. Quanti enim martyres fame corrupti sunt, et nunc sunt cum Domino?\n\nSanctum et terribile nomen ejus. Sanctum, sanctis; terribile, peccatoribus. Initium sapientiae timor Do- Mini. Qui non timent Dominum, non est in eis sapientia. Aut qui non habent sapientiam, non habent timorem.\n\nLaudatio ejus manet in saeculum saeculi. Quoniam in titulo Alleluia praenotatum est, juste in laudatione finit psalmus. Siquidem Alleluia interpretatur, laudate Dominum.\n\nPSALMUS CXI.\n\nAlleluia. Iste psalmus provocat nos per timorem Dei in aeternae domus habitatione fundari.\n\nBeatus vir qui timet Dominum. Frequenter dixi, quoniam omnia quae in persona justi interpretantur, referuntur ad Christum. Si enim sancti, typus et figura Salvatoris sunt: si quis vere sanctus est, verbi causa: Isaac typus Domini Salvatoris est, Joseph, Salomon, David, et caeteri sancti. Ergo et iste beatus vir qui nunc describitur, refertur quidem ad virum justum. Et vere de viro justo dicitur: sed iste vir justus, typus est viri justi. Beatus vir qui timet Dominum. Interim dimisimus psalmum, nunc dicamus de viro justo: Beatus vir qui timet Dominum.","english":"He has given food to those who fear him. In famine he fed Elijah; in the desert he rained manna upon the people of the Jews (Exod. 16), and what is said was fulfilled: He has given food to those who fear him. This is according to the letter. But he gave as food the bread that came down from heaven (John 6); if we are worthy of it, we are fed by it. For how many martyrs were corrupted by famine, and now they are with the Lord?\n\nHoly and terrible is his name. Holy, for the holy; terrible, for sinners. The beginning of wisdom is the fear of the Lord. Those who do not fear the Lord have no wisdom in them. Or those who do not have wisdom do not have fear.\n\nHis praise endures forever and ever. Since Alleluia was written beforehand in the title, the psalm rightly ends in praise. Indeed Alleluia is interpreted as \"praise the Lord.\"\n\nPSALM 111.\n\nAlleluia. This psalm urges us, through the fear of God, to be founded in the dwelling of the eternal house.\n\nBlessed is the man who fears the Lord. I have frequently said that all things which are interpreted in the person of the just man are referred to Christ. For if the saints are a type and figure of the Savior—if anyone is truly holy, for example: Isaac is a type of the Lord Savior, Joseph, Solomon, David, and the other saints—then this blessed man who is now described is indeed referred to the just man. And truly it is said of the just man; but this just man is a type of the just man. Blessed is the man who fears the Lord. For now we have set aside the psalm; now let us speak concerning the just man: Blessed is the man who fears the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":855,"ref":"p855","source":"Psalmus centesimus undecimus alphabeticus est. Siquidem et centesimus decimus, et ipse sub alphabeto est. Primus versiculus ex aleph scribitur: Beatus vir qui timet Dominum. Secundus, ex beth: In mandatis ejus cupiet nimis. Tertius, ex gimel: Potens in terra erit semen ejus, et usque ad vicesimam secundam litteram thau. Singulos igitur versiculos, vestris orationibus disseramus. Beatus vir qui timet Dominum: principium psalmi est: nondum dicit: Beatus vir qui diligit Dominum. Virorum enim incipientium est Umere perfectorum voro diligere (I Joan. iv). Siquidem perfecta dilectio, foras mittit timorem. Ergo de principio dicit, hoc est, incipiente viro sancio. Videamus ergo ordinem Psalmi: Beatus vir qui timet Dominum. Qui timet Dominum, quid facit? Audit verba Dei, doctus in lege est? Non hoc dicit. Quid dicit? In mandatis ejus cupiet nimis. Qui timet Dominum: qui beatus est: mandata ipsius libenter facit. In mandatis ejus cupiet nimis. Videte quid dicat: Non dixit, mandata ejus facit. Multi enim et timore faciunt, et mercedem non habent. Qui enim gehennam timet, et propterea non fornicatur, non habett lamam mercedem, quantam illo qui propter dilectionem Dei facit. In mandatis ejus volet, hoc est, vult nimis, hoc est, mandata ejus facere desiderat. Quomodo aliquis, si in aestibus sit, sitit: ita ille desiderat mandata Domini. In mandatis Domini volet nimis.","english":"Psalm one hundred eleven is alphabetic. Indeed, the one hundred tenth also is itself under the alphabet. The first verse is written from aleph: Blessed is the man who fears the Lord. The second, from beth: In his commandments he shall desire exceedingly. The third, from gimel: His seed shall be mighty upon the earth, and so on up to the twenty-second letter, thau. Let us therefore discuss each verse, with your prayers. Blessed is the man who fears the Lord: this is the beginning of the psalm; he does not yet say, Blessed is the man who loves the Lord. For it belongs to men who are beginning to fear, but to the perfect to love (1 John 4). Indeed, perfect love casts out fear. Therefore he speaks of the beginning, that is, of the man who is beginning to be holy. Let us therefore consider the order of the psalm: Blessed is the man who fears the Lord. He who fears the Lord, what does he do? Does he hear the words of God, is he learned in the law? He does not say this. What does he say? In his commandments he shall desire exceedingly. He who fears the Lord, who is blessed, willingly does his commandments. In his commandments he shall desire exceedingly. See what he says: he did not say, he does his commandments. For many do them even out of fear, and have no reward. For he who fears hell, and for that reason does not commit fornication, does not have as much reward as he who does it for the love of God. In his commandments he shall will, that is, he wills exceedingly, that is, he desires to do his commandments. As someone, if he is in the heat, thirsts, so that man desires the commandments of the Lord. In the commandments of the Lord he shall will exceedingly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":856,"ref":"p856","source":"Anxie mandata ejus non facit, sed vult: et vult non transitorie, sed, nimis. Tertius versiculus est:\n\nPotens in terra erit semen ejus. Qui mandata Dei feci voluntate, dignus sum ut fiam pater sanctorum. Breviter dicimus, ne longius trahatur oratio. Generatio rectorum benedicetur. Praestet Dominus, ut et vos qui me auditis, generatio rectorum sitis.\n\nGloria et divitiae in domo ejus. Gloria et divitiae. Putamus gloriam et divitias saeculi dici? Ideo quis facit voluntatem Dei et mandata ejus, ut divitias mundi istius consequatur? Et certe non facit mandata Dei nisi divitias mundi contempserit (Psal. cxi). Gloria et divitiae in domo ejus. Gloria credentium est, sicut dicit Apostolus: Nonne vos gloria mea estis et divitiae? Divitiae, de quibus dicit ipse Apostolus: quod divites facti silis in omni scientia et justitia. Et justitia ejus manet in saeculum saeculi.","english":"He does not anxiously perform his commandments, but wills them; and he wills them not in passing, but exceedingly. The third verse is:\n\nHis seed shall be mighty upon the earth. I who have done the commandments of God by my will am worthy to become the father of the saints. We speak briefly, lest the discourse be drawn out too long. The generation of the upright shall be blessed. May the Lord grant that you also, who hear me, may be the generation of the upright.\n\nGlory and riches are in his house. Glory and riches. Do we think that the glory and riches of the world are meant? Does someone therefore do the will of God and his commandments, that he may obtain the riches of this world? And certainly he does not do the commandments of God unless he has despised the riches of the world (Psal. cxi). Glory and riches are in his house. The glory of believers is this, as the Apostle says: Are you not my glory and riches? Riches, of which the Apostle himself says: that you have become rich in all knowledge and righteousness. And his righteousness endures forever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":857,"ref":"p857","source":"Exortum est in tenebris lumen rectis corde. Nos quondam errabamus in tenebris: sedebamus in tenebris et umbra mortis: sed lux orta est nobis, secundum Isaiam (Cap. lviii): Misericors et miserator et justus. Misericors et justus. Si peccator es, noli desperare veniam: misericors est. Si vero superbus es, et confidis libi de clementia Dei, noli esse negligens, et justus est. Misericors et miserator et justus. Videte quid fecerit prudentia Psalmistae: Justitia simplex est: misericordia duplex est. Misericors et miserator et Justus. Quia misericors est Dominus et miserator, et vir justus imitetur Dominum suum, sit et ipse misericors.\n\nJucundus homo qui miseretur et commodat. Putat aliquis quod de auro dicat et argento, et de pecunia? Justi intanlum non habuerunt quod aliis commodarent, ut ipsi cibum ab aliis acciperent. Ergo si non habuero quod dem, jam non sum justus? Si non fecero eleemosynam, in justorum numero non habebor? Quanti sanctorum fecerunt eleemosynam, sed in sanctitate ruerunt. Perfecti non fecerunt eleemosynas, quia non habebant unde facerent. Eleemosynas non facere, crimen habentis est. Caeterum qui non habet unde faciat eleemosynam, liber est. Quantumcumque dare voluerit, tantum dedit: quia voto dedit. Tamen habent et sancti unde faciant eleemosynas. Dicit et Petrus: Argentum et aurum non habeo: quod autem habeo, hoc do tibi (Act. iii).","english":"A light has risen in the darkness for the upright of heart. We once were wandering in darkness; we sat in darkness and the shadow of death; but a light has risen for us, according to Isaiah: Merciful and compassionate and just. Merciful and just. If you are a sinner, do not despair of pardon: he is merciful. But if you are proud and trust in God's clemency, do not be negligent, for he is just. Merciful and compassionate and just. See what the Psalmist's wisdom has done: justice is single; mercy is twofold. Merciful and compassionate and just. Because the Lord is merciful and compassionate, let the just man also imitate his Lord and be himself merciful.\n\nA pleasant man is he who is merciful and lends. Does someone think he speaks of gold and silver and money? The just had so little that they themselves received food from others. Therefore, if I have nothing to give, am I no longer just? If I have not given alms, shall I not be counted among the just? How many of the saints gave alms, but fell in holiness. The perfect did not give alms, because they had nothing from which to give. Not to give alms is the crime of one who has means. But he who has nothing from which to give alms is free. As much as he wished to give, so much did he give, because he gave by his will. Yet the saints also have means from which to give alms. Peter too says: Silver and gold I have not; what I have, this I give to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":858,"ref":"p858","source":"In nomine Domini Jesu, surgeet ambula. Quid est majus, pecuniam dare, an debilem sanum facere? Jucundus homo qui miseretur et commodat. Quae sunt istae eleemosynae, quid sit boc quod commodat vir justus? secundus versiculus ostendit. Disponit sermones suos in judicio. Non dixit: aurum suum, et argentum, e pecuniam disponit in judicio: sed, sermones suos disponit in judicio. Ista est misericordia, si vir sanctus doceat alios qui non sunt sancti. Disponit sermones suos in judicio. Intelleximus ergo quae sunt pecuniae quae commodentur. Verum hoc quod dicit, disponit sermones suos in judicio, hoc est quod dicitur in Evangelio, ne mittamus margaritas nostras ante porcos (Matth. vii). Hoc est, ut sciat unusquisque cui tribuit, quid possit accipere, quid non possit. Unde vir sanctus dicit: In corde meo abscondi eloquia tua, ut non peccem tibi (Ps. cxviii). Non ea dedi quibus libuit. Non sanctum tuum misi canibus, et margaritas dedi porcis. Grande igitur periculum est doctoris, verba Domini porcis effundere. Multa sunt quae dicantur de psalmo. Sed quoniam excludimur hora, benedicamus omnipotentem Dominum, et qui habet tales pecunias, tribuat non habentibus. Qui vero non habet, libenter accipiat. Praestet autem Dominus et mihi, ut et ego istas habeam divitias; ut et non habentibus dem, et habentibus divitias cumulem, ut beatitudinem istam, et dicens habeam et audiens.","english":"In the name of the Lord Jesus, rise and walk. What is greater, to give money, or to make a sick man whole? Pleasant is the man who is merciful and lends. What are these alms, what is this that the just man lends? The second verse shows. He orders his words in judgment. He did not say: his gold and silver and money he orders in judgment; but, his words he orders in judgment. This is mercy, if a holy man teach others who are not holy. He orders his words in judgment. We have understood, then, what the money is that is lent. But this that he says, he orders his words in judgment, is what is said in the Gospel: lest we cast our pearls before swine (Matt. 7). That is, that each one may know to whom he gives, what he can receive, what he cannot. Whence the holy man says: In my heart I have hidden your words, that I may not sin against you (Ps. 118). I did not give them to whomever I pleased. I did not send your holy thing to the dogs, and I did not give pearls to swine. Great, therefore, is the danger of a teacher, to pour out the words of the Lord to swine. There are many things that might be said concerning the psalm. But since we are cut off by the hour, let us bless the almighty Lord, and let him who has such money give to those who do not have it. But let him who does not have it receive it willingly. May the Lord grant also to me, that I too may have these riches; that I may both give to those who do not have them, and heap up riches for those who have them, so that I may have this blessedness both in speaking and in hearing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":859,"ref":"p859","source":"Beatus est enim qui in aures loquitur audientis. Quid enim mihi prodest loqui, si alius verba mea non suscipiat? Quid prodest mittere vinum, si statim quod mittitur, effundatur? Vides quod in Evangelio aqua illa in hydriam mittitur, et in vinum vertitur, et servatur ne pereat (Joan. ii). Miseretur, id est, in corde, et credit in opere. Bonum est tribuere substantiam terrenam: sed melius est in a(??)tiandam misericordiam, id est, ut tradas in oblivionem, qui tibi male fecit, hoc est, ut indulgeas qui in te peccavit. Disposuit sermones suos in judicio, hoc est, judex suimetipsins est. Dicit apud semetipsum. Dominus dixit: Si dimittis, dimittetur tibi: si das, dabitur tibi (Matt. vi). Quia ille qui sic se judicat hic in praesenti, Deus illum coronat in futuro. Quia in aeternum non commovebitur. Iste talis non commovebitur: quia supra petram fundatus est.","english":"For blessed is the one who speaks into the ears of a listener. For what does it profit me to speak, if another does not receive my words? What does it profit to send wine, if what is sent is at once poured out? You see that in the Gospel that water is put into the jar, and is turned into wine, and is preserved so that it does not perish (John 2). He is merciful, that is, in heart, and he believes in deed. It is good to give earthly substance, but it is better to attain mercy, that is, that you consign to oblivion the one who has done you harm, that is, that you forgive the one who has sinned against you. He has disposed his words in judgment, that is, he is a judge of himself. He says within himself: The Lord has said, If you forgive, it will be forgiven you; if you give, it will be given to you (Matt. 6). Because the one who judges himself thus here in the present, God crowns him in the future. Because he will not be moved forever. Such a man as this will not be moved, because he is founded upon rock.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":860,"ref":"p860","source":"In memoria aeterna erit Justus. Ille justus semper in memoria Dei est. Ab auditu malo non timebit. Ab illo, discedite, o maledicti (Matth. xxv)!\n\nParatum cor ejus sperare in Domino. Hoc est, sua spes temper in Deo parata est. Confirmatum est cor ejus. Anima illius in fide. Non commovebitur. De ipsa fido ad infidelitatem: quia super petram fundatus est, id est, super Christum. Donec despiciat inimicos suos. Id est, vitia et peccata, omnes haereses, vel potestatem inimicorum despicit.\n\nDispersit, dedit pauperibus, justitia ejus manet in saeculum saeculi. Dispersit, hoc est, partitus est. Non dixit: Totum da uni homini, sed dicit: Vade et vende omnia quae habes, et da pauperibus (Marc. x, et Luc. xviii). Quia per multos illa partitus est, vel Dispersit: quia plus est oratio multorum quam unius hominis. Justitia ejus manet in saeculum saeculi, hoc est, opera illius ipsa permanent. Cornu ejus exaltabitur in Gloria. Hoc est, regnum ipsius exaltabitur in Gloria, hoc est, cum Deo erit.","english":"The just man will be in everlasting remembrance. That just man is always in the memory of God. He will not fear from an evil report. From that one, depart, O accursed!\n\nHis heart is ready to hope in the Lord. That is, his hope is always ready in God. His heart is confirmed. His soul is in faith. He will not be moved. I speak of the soul itself turning from faith to unfaithfulness: because it is founded upon the rock, that is, upon Christ. Until he looks down upon his enemies. That is, upon vices and sins, all heresies, or the power of his enemies he looks down upon.\n\nHe has dispersed, he has given to the poor, his righteousness remains for ever and ever. He has dispersed, that is, he has distributed. He did not say: Give the whole to one man, but he says: Go and sell all that you have, and give to the poor. Because through many he has distributed it, or: He has dispersed: because the prayer of many is more than that of one man. His righteousness remains for ever and ever, that is, his works themselves remain. His horn will be exalted in glory. That is, his kingdom will be exalted in glory, that is, when he will be with God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":861,"ref":"p861","source":"Peccator videbit. Quomodo videbit, quia Propheta Dicit: Tollatur impius ne videat gloriam Dei. Tamen subsequitur: Videant el confundantur (Zach. xii), Et alibi. Videbunt in quem compunxerunt, id est, visuri erunt illam formam servi et hominis, quam dignatus est suscipere de nostra humanitate: sed illam gloriam quam sancti habebunt, nec habebunt, nec videbunt, el quantum videbunt, ad illorum poenam videbunt. Et irascetur. Hoc est, contra seipsos; eo quod non fecerunt bona. Sera poenitentia erit iliis. Dicturi erunt: Isti sunt, quos in despectionem habuimus: ecce inter ipsos Dei servos sunt reputati. Nihil profuerunt nobis abundantiae divitiarum: Sol non ortus est nobis. Dentibus suis fremet et ta- Bescet. Per stridorem dentium, frigus intelligitur, ut illud: Ibi erit fletus et stridor dentium (Matt. v, et Luc. xiii). Quia et frigus et cator erit Ibi, et nulla requies. Desiderium peccatorum peribit: hoc est, omnia bona quae hic in praesenti habuerunt. Diligenter igitur audiamus verba Dei: cui sit gloria in saecula saeculorum· Amen.","english":"The sinner will see. How will he see, since the Prophet says: Let the wicked be taken away, lest he see the glory of God? Yet it follows: They shall see and be confounded (Zechariah 12), and elsewhere: They shall look on him whom they pierced—that is, they will see that form of a servant and of a man which he deigned to take up from our humanity; but that glory which the saints will have, they will neither have nor see, and insofar as they will see it, they will see it to their own punishment. And he will be angry—that is, against themselves, because they did not do good. Their repentance will be late. They will say: These are the ones whom we held in contempt; behold, they are reckoned among the servants of God themselves. The abundance of riches profited us nothing: the sun did not rise for us. He will gnash with his teeth and waste away. By the gnashing of teeth, cold is understood, as in that passage: There will be weeping and gnashing of teeth (Matthew 5, and Luke 13). For there will be both cold and heat there, and no rest. The desire of sinners will perish—that is, all the good things which they had here in the present. Let us therefore diligently hear the words of God: to whom be glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":862,"ref":"p862","source":"PSALMUS CXII.\n\nAlleluia. Iste psalmus docet nos, ut, deposita veteri malitia, tamquam modo geniti infantes in Dei laudibus gloriemur. Ait enim:\n\nLaudate, pueri, Dominum, laudate nomen Domini. Hic pueri provocantur ad laudem: de quibus in Isaia Salvator ait: Ecce ego et pueri, quos mihi dedit Dominus (Isai. viii) Ex ore quippe infantium et lactentium, laus in Deum plena perficitur.\n\nSit nomen Domini benedictum. Cui omnis creatura benedicit. Forsitan non fuit antea benedictam? Fuit semper, sed tamen antea in una gente Judaeorum tantummodo illi benedicebant et credebant: sed modo in omnibus gentibus et creditor, et benedicitur. Ex hoc nunc et usque in saeculum. Ex hoc, id est, quo inceperunt homines, et credere et laudare. Et nunc, hoc est, in praesenti: et usque in saeculum, hoc est, sine fine. Nam et antea semper fuit benedictum.","english":"PSALM 112.\n\nAlleluia. This psalm teaches us that, having laid aside the old malice, like newborn infants we should glory in the praises of God. For it says:\n\nPraise the Lord, you children, praise the name of the Lord. Here children are summoned to praise—of whom the Savior says in Isaiah: Behold, I and the children whom the Lord has given me (Isa. 8). For truly out of the mouth of infants and nursing babes praise is made full unto God.\n\nMay the name of the Lord be blessed. To whom every creature gives blessing. Was it perhaps not blessed before? It was always, but before, only in one nation of the Jews did they bless and believe in him; but now in all nations he is both believed and blessed. From this time now and forever. From this time—that is, from when men began both to believe and to praise. And now—that is, in the present; and forever—that is, without end. For even before, it was always blessed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":863,"ref":"p863","source":"A solis ortu usque ad occasum. Id est, ab initio nativitatis nostrae usque ad mortem. Laudabile nomen Domini. Ut supra dixi.\n\nExcelsus Dominus super omnes gentes. Numquid antea non erat excelsus? Erat in Judaea, modo super omnes gentes. Dicit per prophetam: Quoniam voluit reprobare Judaeos, et eligere gentes. Et super coelos gloria ejus. Hoc est, super Sanctos sua gloria.\n\nQuis sicut Dominus Deus noster? Ac si dicat: Nullus talis. Ut illud: Quis similis inter filios Dei? Et alibi dicit: Non est similis libi in diis, Domino (Psal. lxxxv). Qui in aliis habitat, et humilia respicit in coelo et in terra. In altis, hoc est, in sanctis. Numquid et in humilibus non habitat? Habitat: quia in humilibus respicit: ut illud: Super quem respiciam, nisi super humilem et trementem sermones meos (Isai. lxvi)? Quando sunt alti sancti? Quando contemplamur de coelestibus. Et tunc sum humiles in terra: quando se humiliant in activa, elevantur in contemplativa. Et illi qui hic in terra sunt humiles, apud Deum sunt alti. Quare non dixit, in humilibus habitat: sed dixit, respicit. Ideo quia ubi respicit, ibi habitat, et ubi habitat, ibi respicit.","english":"From the rising of the sun even to its setting. That is, from the beginning of our birth even to death. The name of the Lord is worthy of praise. As I said above.\n\nThe Lord is high above all nations. Was he not high before? He was in Judaea; now he is above all nations. He says through the prophet: For he willed to reject the Jews and to choose the nations. And his glory is above the heavens. That is, his glory is above the saints.\n\nWho is like the Lord our God? As if to say: No one is such. As that passage: Who is like among the sons of God? And elsewhere he says: There is none like you among the gods, O Lord (Ps. 85). He who dwells in others, and looks upon the humble in heaven and on earth. In the high places, that is, in the saints. Does he not also dwell in the humble? He dwells: because he looks upon the humble: as that passage: Upon whom shall I look, except upon the humble and the one who trembles at my words (Isa. 66)? When are the saints high? When we contemplate heavenly things. And then I am humble on earth: when they humble themselves in the active life, they are raised up in the contemplative. And those who here on earth are humble are high with God. Why did he not say, he dwells in the humble: but he said, he looks upon them. Because where he looks, there he dwells, and where he dwells, there he looks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":864,"ref":"p864","source":"Suscitans a terra inopem. Et de capite, et de membris inleliigilur. Suscitant, hoc est, suscitavit Deus Pater Christum, qui inops et pauper pro nobis factus est. Et nos inopes, id est, sine patre diabolo, sine matre gentilitate, suscitamur a Christo. Et de stercore erigena pauperem. Quod dixit, terra, hoc est, et stercus, et quod dixit, inopem, hoc est, et pauperem. Quia de terra et putredine peccatorum nostrorum erexit nos: ut illud: Quid superbis, pulris et terra (Eccli. x)?\n\nUt collocet eum cum principibus, cum principibus populi sui. Collocavit Dous Pater Filium suum in coelestibus in dextera sua. Et dominabitur super principes, id est, super novem ordines angelorum, secundum illud: Princeps militiae, vel princeps virtutum ego sum. Et insuper sanctos, et sua membra collocavit cum ipsis novem ordinibus angelorum. Qui habiture facit sterilem in domo, matrem filiorum laetantem. Sterilis, hoc est, sancta Ecclesia. Unde in propheta dicit: Laetare sterilis, etc. (Isai. liv). Primitus sterilis fuit sancta Ecclesia: quia non generabat filios, nisi paucos: Synagoga habuit virum Deum, sed tamen paucos generavit (Act. ii et seqq.). Postea Ecclesia, quae ante sterilis fuerat, in uno die vel duobus, grandes partus fudit, quando generavit octo millia. Et in propheta dicit: Qui sunt isti, aut quis genuit illos mihi (Isai. xlix)? Fac mihi spatium et urbes ubi habilem.","english":"Raising the poor man from the earth. This is understood both of the head and of the members. They raise—that is, God the Father raised—Christ, who for our sake became poor and needy. And we, needy—that is, without the devil as father, without the Gentiles as mother—are raised by Christ. And lifting the poor man from the dung heap. What he said as earth, that is also the dung heap; and what he said as needy, that is also the poor man. Because from the earth and the rottenness of our sins he raised us up, as it is said: Why are you proud, dust and earth? That he may set him with the princes, with the princes of his people. God the Father set his Son in the heavenly places at his right hand. And he shall rule over the princes—that is, over the nine orders of angels—according to that saying: I am the prince of the host, or the prince of the powers. And moreover he set the saints, his own members, with those same nine orders of angels. Who makes the barren woman to dwell in a house, a mother rejoicing in her children. The barren woman is the holy Church. Hence the prophet says: Rejoice, O barren woman, and so on. At first the holy Church was barren, because she bore few sons; the Synagogue had God as her husband, yet she bore few. Afterwards the Church, which before had been barren, brought forth great offspring in one day or two, when she bore eight thousand. And the prophet says: Who are these, or who has borne them to me? Make room for me, and cities where I may dwell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":865,"ref":"p865","source":"Et Dominus dixit: Ego faciam (Psal. xviii). In omnem terram exivit sonus eorum, hoc est, in toto mundo. Qui habitare facit sterilem in domo, hoc est, in Ecclesia. Et ipsa est sterilis, et ipsa est mater, et ipsi sunt filii, et in semetipsa habitat. Hoc est, unitas Ecclesiae, una res est, et multa membra: sed unum corpus multi sunt, ut Paulus dicit, et ibi laetabitur in semetipsa, hoc est, in unitate (Rom. xii).\n\nPSALMUS CXIII.\n\nAlletuia. Iste psalmus vocem continet prophetae, ostendentis ut quae in eo historice narrantur, spiritualiler dicta intelligantur.\n\nIn exitu Israel de AEgypto, domus Jacob de populo Barbaro. Iste psalmus saecundum historiam commemorat, quando filii Israel exierunt de AEgypto (Exod. xiii). Sed plus pertinet ad sensum, quando nos liberati fuimus de AEgypto, hoc est, de tenebris ignorantiae peccatorum nostrorum per baptismum. Domus Jacob de populo barbaro. Liberati fuerunt illi Israelitici de populo barbaro, hoc est, de illis gentibus quae in AEgypto habitabant. Et ad sensum. Domus Jacob, supplantatores vitiorum intelligunt. Liberati sunt isti, et nos spiritualis domus Jacob liberati sumus ab illis infidelibus, qui in infidelitate permanserunt (Gen. xxxii). Domus Jacob. Primitus fuit vocatus Jacob, postea Israel. Unde dixit: Vidi Dominum facie ad faciem, et salva facta est anima mea.","english":"And the Lord said: I will do it (Ps. 18). Their sound went forth into all the earth, that is, into the whole world. Who makes the barren woman to dwell in a house, that is, in the Church. And she herself is the barren one, and she herself is the mother, and they themselves are the children, and she dwells in herself. That is, the unity of the Church: she is one thing, and many members; but the many are one body, as Paul says, and there she will rejoice in herself, that is, in unity (Rom. 12).\n\nPSALM 113.\n\nAlleluia. This psalm contains the voice of the prophet, showing that the things narrated in it historically are to be understood as spoken spiritually.\n\nWhen Israel went out of Egypt, the house of Jacob from a barbarous people. This psalm recalls according to history the time when the children of Israel went out of Egypt (Exod. 13). But it pertains more to the sense when we were freed from Egypt, that is, from the darkness of ignorance of our sins, through baptism. The house of Jacob from a barbarous people. Those Israelites were freed from a barbarous people, that is, from those nations that dwelt in Egypt. And according to the sense: the house of Jacob, they understand as the supplanters of vices. These were freed, and we, the spiritual house of Jacob, have been freed from those unbelievers who remained in unbelief (Gen. 32). The house of Jacob. At first he was called Jacob, afterward Israel. Hence he said: I have seen the Lord face to face, and my soul has been saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":866,"ref":"p866","source":"Et Dominus dixit ad illum: Jam non vocaberis Jacob, sed Israel erit nomen tuum. Et nos primitus debemus esse Jacob, hoc est, supplantatores vitiorum: ut postea possimus esse Israel, id est, animae videntes Deum, et oculis cordis contemplari Deum: secundum illud: Beati mundo corde, quoniam ipsi Deum videbunt (Matth. v).\n\nFacta est Judaea sanctificatio ejus. In Judaea primitus fuit sanctificatio Dei. Sed Judaea, confession interpretatur, id est, in illis qui confitentur fidem Trinitatis, et veniunt ad baptismum, ubi est sanctificatio Dei. Israel potestas ejus. Et potestas Dei est, ut Israel esse mereamur, id est, animae videntes Deum vocemur. Israel regnavit in ea.\n\nMare vidit et fugit. Mare vidit et fugit, quando Moyses cum populo suo venit (Exod. xiv). Et quomodo vidit? Id est, intellexit voluntatem Creatoris, et donavit locum illi populo. Aliter, secundum sensum: Mare, gentilitas, vidit sanctos praedicatores, supplantatores vitiorum, et animae videntes Deum fugerunt, id est, non potuerunt resistere apostolis, quia Deus in illis erat. Jordanis conversus est retrorsum. Jordanem conversum esse retrorsum non legitur in historia (Josue iii), nisi quando cum arca in ipsum intraverunt: quasi retrorsum ambulasset illa aqua, sic stetit quasi murus, et illa alia aqua perambulavit in mare. Quid ergo intelligitur per hoc? Jordanis interpretatur, descensio eorum.","english":"And the Lord said to him: You shall no longer be called Jacob, but Israel shall be your name. And we first ought to be Jacob, that is, supplanters of vices, so that afterwards we may be able to be Israel, that is, souls seeing God, and to contemplate God with the eyes of the heart, according to that saying: Blessed are the clean of heart, for they shall see God (Matt. 5).\n\nJudaea has become his sanctification. In Judaea first was the sanctification of God. But Judaea is interpreted as confession, that is, in those who confess the faith of the Trinity and come to baptism, where the sanctification of God is. Israel is his power. And it is the power of God that we deserve to be Israel, that is, that we be called souls seeing God. Israel has reigned in her.\n\nThe sea saw and fled. The sea saw and fled when Moses came with his people (Exod. 14). And how did it see? That is, it understood the will of the Creator and yielded place to that people. Otherwise, according to the spiritual sense: the sea, that is, the Gentiles, saw the holy preachers, the supplanters of vices, and the souls seeing God, and they fled, that is, they could not resist the apostles, because God was in them. The Jordan was turned back. That the Jordan was turned back is not read in the history (Joshua 3), except when they entered into it with the ark: as though that water had walked backwards, so it stood like a wall, and that other water passed through into the sea. What then is understood by this? The Jordan is interpreted as their descent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":867,"ref":"p867","source":"Illi intelliguntur, qui veniunt ad baptismum. Quando viderunt Martyres pati persecutiones multas, conversi sunt in mare, hoc est, in gentilitate negaverunt. Postea Dominus per suos praedicatores vocavit illos: Convenimini ad me, et ego revertar ad vos (Zach. i). Et conversi fuerunt postea multi ad Deum. Illa aqua perambulavit in mare, id est, sunt infideles qui perambulaverunt in mare, id est, in mare perditionis.\n\nMontes exsultaverunt ut arietes, et colles sicut agni ovium. Exsultaverunt sancti praedicatores, quando viderunt illos conversos, qui antea blasphemi fuerunt. Exsultaverunt ut arietes, id est, principes gregum, qui generant filios, id est, sancti apostoli. Unde unus dc illis dixit: Per Evangelium ego vos genui (I Cor. iv). Vel praedicatores altioris meriti intelliguntur, qui modo generant filios per praedicationem eorum. Unde Paulus dixit: Filioli mei, quos iterum parturio, donec Christus formetur in vobis (Galat. iv).","english":"Those are understood who come to baptism. When the Martyrs saw that they suffered many persecutions, they were turned into the sea, that is, in the gentile world they denied. Afterwards the Lord through his preachers called them: Gather yourselves to me, and I will return to you (Zech. 1). And afterwards many were converted to God. That water passed through into the sea, that is, there are unbelievers who passed through into the sea, that is, into the sea of perdition.\n\nThe mountains exulted like rams, and the hills like lambs of sheep. The holy preachers exulted when they saw those converted who before had been blasphemers. They exulted like rams, that is, the leaders of the flocks, who beget sons, that is, the holy apostles. Whence one of them said: Through the Gospel I begot you (1 Cor. 4). Or they are understood as preachers of higher merit, who now beget sons through their preaching. Whence Paul said: My little children, whom I again travail in birth, until Christ be formed in you (Gal. 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":868,"ref":"p868","source":"Quid est tibi, mare, quod fugisti; et tu, Jordanis, quare conversus es retrorsum? Propheta per semetipsum interrogat, et ipse respondit, ac si dicat: Quid tibi fuit, gentilitas, quod fugisti? Et tu, Jor- Danis, hoc est, et vos, Christiani, quid fuit quod conversi fuistis retrorsum? Quare? Vidistis sanctos praedicatores, id est, montes: vidistis arietes, hoc est, supplantatores vitiorum, et animas videntium Deum Patrem, ideo fugistis?\n\nMontes, exsultastis ut arietes, et colles sicut agni ovium. Repetitio est.\n\nA facie Domini mota est terra, a facie Dei Jacob. Exposuit hoc propheta alio loco cum dixit: Vidit, et commota est terra (Psal. lxix). Et post paululum ait: A facie Domini, et reliqua. Mota est terra, hoc est, a praesentia Dei, quia Dens in suis praedicatoribus erat. Mota fuit gentilitas: a facie Dei Jacob, id est, a praesentia illius quem adoravit Jacob.","english":"What ails you, O sea, that you fled; and you, O Jordan, why have you turned back? The prophet questions himself and himself answers, as if to say: What was it to you, O gentile world, that you fled? And you, O Jordan—that is, you also, O Christians—what was it that you turned back? Why? Did you see the holy preachers, that is, the mountains; did you see the rams, that is, the overthrowers of vices, and the souls of those who see God the Father—and therefore you fled?\n\nThe mountains exulted like rams, and the hills like lambs of sheep. It is a repetition.\n\nAt the face of the Lord the earth was moved, at the face of the God of Jacob. The prophet explained this in another place when he said: He saw, and the earth was moved (Psalm 69). And a little after he says: At the face of the Lord, and the rest. The earth was moved, that is, by the presence of God, because God was in his preachers. The gentile world was moved: at the face of the God of Jacob, that is, by the presence of him whom Jacob adored.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":869,"ref":"p869","source":"Qui convertit petram in stagna aquarum. Petra, Christus, et secundum historiam, de petra exierunt flumina (Exod. xvii). Antequam Christus veniret in carnem, non eruperant adhuc tantae aquae, hoc est, tanta doctrina: Postea exierunt de Christo quatuor flumina, quatuor Evangelia, et irrigaverunt totum mundum. Et rupem in fontes aquarum. Repetitio est. Rupes sunt, qui et petra. Petra, dicitur rupis. Et rupem in fontes aquarum. Doctrina multa de Christo. Mare Rubrum, quod ideo dicitur: quia sicut sanguis erat illa aqua maris, quae figurabat baptismum.\n\nNon nobis, Domine, non nobis; sed nomini tuo da Gloriam. Dicunt illi boni Judaei: Non nostrum meritum nos liberavit, sed tua potestas: ut nomen tuum glorificetur in omnibus gentibus. Vel praedicatores novi Testamenti similiter dicunt. Quando faciunt virtutes, Deus per illos facit: ut nomen illius glorificetur, et laudetur per ipsum.","english":"Who turned the rock into pools of water. The rock is Christ, and according to the historical sense, rivers flowed out of the rock (Exodus 17). Before Christ came in the flesh, such great waters had not yet burst forth—that is, such great teaching. Afterwards, four rivers came out of Christ, the four Gospels, and they watered the whole world. And the crag into fountains of waters. It is a repetition. The crags are those who are also the rock. The rock is called a crag. And the crag into fountains of waters. Much teaching about Christ. The Red Sea, which is so called because that water of the sea was like blood, which prefigured baptism.\n\nNot to us, O Lord, not to us; but to your name give glory. Those good Jews say: It was not our merit that freed us, but your power: so that your name may be glorified among all nations. Or the preachers of the New Testament say likewise. When they perform mighty works, God performs them through them: so that his name may be glorified and praised through him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":870,"ref":"p870","source":"Super misericordia tua et veritate tua. Tua misericordia, et tua veritas hoc facit. Ne quando dicant gentes, Ubi est Deus eorum? Propter hoc facit Deus ista mirabilia, ut non dicant gentes, quod non potuisset Deus illos salvare. Vel modo in novo Testamento similiter facit in sanctis suis.\n\nDeus autem noster in coelo: omnia quaecumque voluit, fecit. Deus in coelo sursum. Dicunt sancti ad illos infideles, qui idola adorant: Vos vestros deos manu tangitis, et oculis animalibus cernitis, sed noster Deus in coelo est sursum. In coelo et in terra, omnia quaecumque voluit, fecit. In his qui coelestem vitam agunt, et adhuc terrena carne clauduntur, implevit voluntates suas.\n\nSimulacra gentium argentum et aurum, opera manuum hominum. Ideo dicitur simulacrum, quia ad similitudinem alicujus hominis mortui, facium sit. Argentum et aurum. Quare non dixit, lapidea, aut aerea, sed fictilia, aut lignea; sed argentea et aurea? Quia praevidebat Spiritus sanctus: quoniam cum exinde increpati essent, quale responsum darent. Ideo posuit aurum et argentum, quia dicerent illi: Non adoro, nec ligneum Deum, nec lapideum, nec aereum; sed Deum aureum et argenteum. Dicis illi: Si aurum et argentum adorasses, non esset talis error. Et dicunt illi: Non adoramus aurum, nec argentum. Ille respondit: Non aurum et argentum, sed Deum meum adoro. Quae est ista imago, et illa potestas quae in ipsa est?","english":"By your mercy and your truth. Your mercy and your truth accomplish this. Lest at any time the nations say, Where is their God? For this reason God performs these wonders, so that the nations may not say that God could not save them. Or now, in the New Testament, he does likewise in his saints.\n\nBut our God is in heaven: whatever he willed, he has done. God is in heaven above. The saints say to those unbelievers who worship idols: You touch your gods with your hand, and you behold them with the eyes of living creatures, but our God is in heaven above. In heaven and on earth, whatever he willed, he has done. In those who lead a heavenly life and are still enclosed in earthly flesh, he has fulfilled his wills.\n\nThe idols of the nations are silver and gold, the works of human hands. Therefore it is called an idol, because it is made in the likeness of some dead man. Silver and gold. Why did he not say stone or bronze, but earthenware or wooden, but silver and gold? Because the Holy Spirit foresaw what answer they would give when they were rebuked on this account. Therefore he set down gold and silver, because they would say: I do not worship a wooden god, nor a stone one, nor a bronze one, but a god of gold and silver. You say to him: If you had worshiped gold and silver, there would be no such error. And they say to him: We do not worship gold, nor silver. He answered: Not gold and silver, but my God do I worship. What is that image, and that power which is in it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":871,"ref":"p871","source":"Dicis illi: Diabolus ibi est. Ille dicit: Absit. Non volo diabolum adorare. Quomodo non adoras diabolum, quia in alio psalmo legimus: Omnes dii gentium daemonia (Psal. xcv)? Dicit ille: Nec hoc adoro. Quid ergo adoras? Ego solem, lunam, stellas adoro. Isti sunt mei dii, illi me salvant. Dicis illi; Si sol est tuus Deus, quare non semper tibi lucet? Dicis ad alterum, qui lunam adorat, vel isti qui solem adorat: Sol integer est. Tu lunam adoras, quare crescit et decrescit tuus Deus, et de nocte lucet? Quare non semper tibi lucet? Et in mare quando mergeris, tua luna, et tuae stellae cur te non liberant, et super tibi lucem dant? Quare addit: opere manuum hominum, argentum et aurum? De terra fodiunt illud homines, et colunt illud, et colorant, et sic evenit pulchrum. Ergo de tuis manibus facis Deum tuum quem adoras. Ista ad revincendum malos dicta sunt.","english":"You say to him: \"The devil is there.\" He says: \"Far be it.\" I do not wish to worship the devil. How is it that you do not worship the devil, since we read in another psalm: All the gods of the nations are demons (Ps. 95)? He says: \"Not even this do I worship.\" What then do you worship? \"I worship the sun, the moon, the stars. These are my gods; they save me.\" You say to him: \"If the sun is your God, why does it not always shine for you?\" You say to another, who worships the moon, or to this one who worships the sun: \"The sun is whole. You worship the moon; why does your God grow and wane, and shine by night? Why does it not always shine for you? And when you are submerged in the sea, why do your moon and your stars not free you, and give you light upon you? Why does he add: the work of men's hands, silver and gold? Men dig it from the earth, and worship it, and color it, and so it comes out beautiful. Therefore you make your God, whom you worship, from your own hands.\" These things are said to refute the wicked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":872,"ref":"p872","source":"Oculos habent, et non videbunt: aures habent, et non audient: nares habent, et non odorabunt. Manus habent, et non palpabunt: pedes habent, et non ambulabunt: non clamabunt in gutture suo. Neque enim est spiritus in ore ipsorum. Dicis illi: Vel si bestiam adorasses, licet malum erat, sed tamen vel oculos habet, vel pedes: sed istud quod adoras, nec videt, nec audit. Quare addit: Non clamabunt in gutture suo? Quia bestiae clamant voce, sed confusus est clamor eorum. Non inlelligis, neque potes per litteras, vel per syllabas comprehendere, quomodo vocem hominis comprehendis.\n\nSimiles illis fiant qui faciunt ea, et omnes qui confidunt in eis. Similes, hoc est, si oculos non emendat, quia vidit illud aurum, illam imaginem. Sed et in anima similis efficitur, dum non emendat, quia nec videt, nec intelligit, nec discernit, dum plus errori credit. Ideo similis dicitur. Et omnes qui confidunt in eis. Non solum qui faciunt, sed etiam qui confidunt.","english":"They have eyes, and they will not see; they have ears, and they will not hear; they have nostrils, and they will not smell. They have hands, and they will not touch; they have feet, and they will not walk; they will not cry out in their throat. For there is no spirit in their mouth. You say to him: Even if you had worshipped a beast, although it was evil, yet at least it has eyes, or feet; but this thing that you worship neither sees nor hears. Why does he add: They will not cry out in their throat? Because beasts cry out with a voice, but their cry is confused. You do not understand, nor can you grasp by letters or by syllables, how you understand the voice of a man.\n\nLet those who make them become like them, and all who trust in them. Like them, that is, if he does not correct his eyes, because he has seen that gold, that image. But even in his soul he is made like them, while he does not correct himself, because he neither sees, nor understands, nor discerns, while he trusts more in error. Therefore he is said to be like them. And all who trust in them. Not only those who make them, but also those who trust in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":873,"ref":"p873","source":"Domus Israel speravit in Domino. Domus Israel, duodecim tribus Israel. Aaron, tribus Levi non speravit? Non speravit in tales deos mortuos, sed in Domino. Domus Israel, animarum domus videntium Deum in Domino sperant. Et Aaron, mons fortitudinis, id est, qui fortes et alti sunt in merito, in Domino sperant. Adjutor et protector eorum est. Illi dii non prosunt, secundum Jeremiae dictum: hominem non liberant de bello, regem non constituunt, sed iste illos defendit, et protegit, secundum Danit(??)lis dictum (Dan. ii et iii), vere ipse est Deus eorum, et ipse mutat tempora, et amovet reges, et constituit.\n\nDomus Aaron speravit in Domino: adjutor eorum et protector eorum est. Qui timent Dominum, speraverunt in Domino. Exceptis istis, domus Israel, et Aaron, omnes qui illum timent et amant, protegit illos et defendit.\n\nDominus memor fuit nostri, et benedixit nobis. Memor fuit, quoniam liberavit filios Israel. Et nos, quoniam quod promisit, implevit opere. Misit Filium suum, qui carnem suscepit, et nos liberavit. Hoc dico, Deum memorare. Et benedixit nobis, hoc est, omni benedictione spirituali.","english":"The house of Israel hoped in the Lord. The house of Israel, the twelve tribes of Israel. Did Aaron, the tribe of Levi, not hope? They did not hope in such dead gods, but in the Lord. The house of Israel, the house of souls of those who see God, hopes in the Lord. And Aaron, the mountain of strength, that is, those who are strong and lofty in merit, hope in the Lord. He is their helper and protector. Those gods do not profit, according to the saying of Jeremiah: they do not free a man from war, they do not establish a king, but this one defends and protects them, according to the saying of Daniel (Dan. 2 and 3), truly he himself is their God, and he himself changes times, and removes kings, and establishes them.\n\nThe house of Aaron hoped in the Lord: he is their helper and their protector. Those who fear the Lord have hoped in the Lord. Apart from these, the house of Israel and Aaron—all who fear and love him—he protects and defends.\n\nThe Lord was mindful of us, and blessed us. He was mindful, because he freed the children of Israel. And us, because what he promised, he fulfilled in deed. He sent his Son, who took up flesh, and freed us. This I say, that God is mindful. And he blessed us, that is, with every spiritual blessing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":874,"ref":"p874","source":"Benedixit domui Israel, benedixit domui Aaron. Benedixit omnes timentes Domnum, pusillis cum ma- Joribus. Id est, altiores merito, et inferiores.\n\nAdjiciat Dominus super vos. Alios praedicatores. Primitus pauci fuerunt, postea multi effecti sunt in mundo praedicatores.\n\nBenedicti vos a Domino, qui fecit coelum et terram. Benedicti: hoc est, vos sancti benedicti estis a Domino.\n\nCoelum coeli Domino, terram autem dedit filiis hominum. Coelum coeli, sicut dicit canticum psalmi, et psalmus cantici. Istud coelum subjectum est illi coelo superiori, ubi est firmamentum, et inde habet lumen. Et terra iterum subjecta est ad illud coelum aereum: exinde habet pluviam et omnem necessitatem. Secundum sensum, coelum altius, sancti apostoli, qui ab ipso Christo audierunt proedicationem, et illuminationem Spiritus sancti acceperunt, et exinde fuerunt edocti. Coelum iterum successores apostolorum, quibus illi proedicaverunt, et Dominus illos in anima illorum illuminavit. Terram autem dedit filiis hominum. Ili sunt illi simpliciores qui tantum incarnationem credunt, qui lac edunt, et nutriuntur per praedicationem, et ipsi qui terreni erant, caeli efficiuntur.","english":"He has blessed the house of Israel, he has blessed the house of Aaron. He has blessed all who fear the Lord, the small with the great. That is, those higher in merit and those lower.\n\nMay the Lord add upon you. Other preachers. At first there were few, afterwards many preachers were made in the world.\n\nBlessed are you by the Lord, who made heaven and earth. Blessed: that is, you saints are blessed by the Lord.\n\nThe heaven of heaven is the Lord's, but the earth he has given to the children of men. The heaven of heaven, as the canticle of a psalm says, and a psalm of a canticle. That heaven is subject to the higher heaven, where the firmament is, and from there it has light. And the earth again is subject to that airy heaven: from there it has rain and every necessity. According to the sense, the higher heaven is the holy apostles, who heard the preaching from Christ himself and received the illumination of the Holy Spirit, and from there were taught. The heaven again is the successors of the apostles, to whom those preached, and the Lord enlightened them in their soul. But the earth he has given to the children of men. These are the simpler ones who believe only the incarnation, who eat milk and are nourished through preaching, and those who were earthly are made heavenly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":875,"ref":"p875","source":"Non mortui laudabunt te, Domine. Hoc est, peccatores. Peccator enim cum venerit in profundum malorum, contemnit (Prov. xiii). Neque omnes qui descendunt in infernum. Hoc est, habitatores inferni.\n\nSed nos qui vivimus, benedicimus Dominum. Nos fideles qui vivimus, id est, qui fidem et opera habent, ipsi laudant Deum. Ex hoc nunc et usque in saeculum. Ex hoc, id est, quo incipimus intelligere. Nunc, modo. Usque in saeculum, sine fine.\n\nPSALMUS CXIV.\n\nAlleluia. Iste psalmus vocem continet fidelis animae a Deo peregrinantis, quae post longos labores ab eo suscipitur.\n\nDilexi, quoniam exaudiet Dominus vocem orationis Meae. Non dixit: diligam; sed, dilexi. Non promisit se facere, sed testatur se fecisse. Dilexi. Quare dilexi? Quoniam exaudiet Dominus vocem orationis meae. Dilexi, transacti temporis est: exaudiet autem, futuri. Non enim dixit: quoniam dilexi quod exaudivit me Dominus; sed, dilexi, quod exaudiet me Dominus.","english":"The dead will not praise you, O Lord. That is, sinners. For when a sinner has come into the depth of evils, he despises (Prov. 13). Nor all who go down into hell. That is, the inhabitants of hell.\n\nBut we who live bless the Lord. We the faithful who live, that is, who have faith and works, these praise God. From this time now and forever. From this time, that is, from when we begin to understand. Now, in the present. Forever, without end.\n\nPSALM 114.\n\nAlleluia. This psalm contains the voice of a faithful soul journeying away from God, which after long labors is received by him.\n\nI have loved, because the Lord will hear the voice of my prayer. He did not say, I love; but, I have loved. He did not promise that he would do it, but testifies that he has done it. I have loved. Why have I loved? Because the Lord will hear the voice of my prayer. I have loved is of time past; but he will hear is of the future. For he did not say: because I have loved, in that the Lord has heard me; but, I have loved, in that the Lord will hear me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":876,"ref":"p876","source":"Quia inclinavit aurem suam mihi. Quoniam nos parvi sumus et humiles, et non possumus nos extendere et exaltare: propterea Dominus inclinavit aurem suam, et dignatur exaudire nos. Denique quia nos homines sumus, et dii non possumus fieri: Deus homo factus est, et inclinavit se, secundum illud quod scriptum est: Et inclinavit coelos, et descendit (II Reg. xxii). Et in diebus meis invocabo te. Hic quaeritur quomodo in diebus invocet, et non invocet in noctibus. Et quomodo dicit in alio loco: Media nocte surgebam ad confitendum tibi, cum sancti in nocte plus soleant orare (Psal. cxiii). Et in alio loco dicitur: In noctibus extollite manus vestras in sancta, et benedicite Dominum (Psal. cxxxiii). Quomodo dicit, et in diebus meis invocabo? Non dixit, invocavi; sed, invocabo, in futuro. Dum enim in hoc mundo sumus, in nocte invocamus. In futuro in die invocamus Dominum: propterea dixit, in diebus meis. Peccatoribus enim nox est: mihi autem dies.","english":"Because he inclined his ear to me. Since we are small and humble, and cannot stretch ourselves out and exalt ourselves, therefore the Lord inclined his ear and deigns to hear us. Finally, because we are men and cannot become gods, God became man and inclined himself, according to what is written: And he inclined the heavens and came down (II Kings 22). And in my days I will call upon you. Here it is asked how he calls upon you in the days and does not call upon you in the nights. And how he says in another place: At midnight I rose to give thanks to you, when the saints are accustomed to pray more by night than by day (Psalm 113). And in another place it is said: In the nights lift up your hands in the holy place, and bless the Lord (Psalm 133). How does he say, and in my days I will call upon? He did not say, I have called upon; but, I will call upon, in the future. For while we are in this world, we call upon him in the night. In the future we call upon the Lord in the day: therefore he said, in my days. For to sinners it is night: but to me it is day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":877,"ref":"p877","source":"Circumdederunt me dolores mortis. Videntur mihi dolores mortis cogitationes esse foedae, quando anima cogitat, et peccare desiderat, quoniam parturit peccata, vicina est morti. Et pericula inferni invenerunt me. O nos infelices, et miseros, et lugendos: quia semper nos peccatum quaerit! Si autem semper nos quaerunt peccata, nos festinemus ut non nos inveniant. Haec autem distantia est inter dolores mortis, et pericula inferni. Dolores mortis, malae cogitationes sunt: pericula inferni, opera mala sunt. Ut est autem dicam: aliud in theoria, aliud in opere, hoc est, in practica. Ibi enim dolor et parturitio: hic autem periculum est vicinum morti.\n\nTribulationem et dolorem inveni. Novam rem dicit. Non dicit, Requiem inveni: non dicit, Saturitatem inveni. Si autem dixisset, Invenit me tribulatio, invenit me dolor, non erat quaestio. Nunc autem quid dicit? Tribulationem et dolorem inveni: quasi quaerens sic invenit. Non enim invenitur nisi quod quaeritur. Sanctus non quaerit requiem, sed tribulationem. Novit enim quoniam tribulatio patientiam operator: patientia autem probationem, probatio vero spem: spes autem non confundit (Rom. v). Tale quid et in Jeremia dicitur (Jerem. vi et xiv). Tribulationem, inquit, et miseriam invocavi. Quoniam, inquit, amaro tuo verbo ridebo, hoc est, in hoc saeculo, quid aliud volo nisi tribulationem, ut in futurum requiem habeam et felicitatem?","english":"The pangs of death surrounded me. The pangs of death seem to me to be foul thoughts, when the soul thinks and desires to sin, since it brings forth sins, it is near to death. And the perils of hell found me. O we unhappy, wretched, and lamentable ones, because sin always seeks us! But if sins always seek us, let us hasten so that they do not find us. Now this is the difference between the pangs of death and the perils of hell. The pangs of death are evil thoughts; the perils of hell are evil works. And, so to speak: one thing is in contemplation, another in work, that is, in practice. For there is pain and travail there; but here the peril is near to death.\n\nI found tribulation and sorrow. He says a new thing. He does not say, I found rest; he does not say, I found satiety. But if he had said, Tribulation found me, sorrow found me, there would be no question. Now, however, what does he say? I found tribulation and sorrow: as if seeking, he thus found. For nothing is found unless it is sought. The saint does not seek rest, but tribulation. For he knows that tribulation produces patience: but patience, proof; but proof, hope: but hope does not confound (Rom. 5). Something of this sort is also said in Jeremiah (Jer. 6 and 14). Tribulation, he says, and misery I have invoked. Since, he says, I will laugh at your bitter word, that is, in this world, what else do I wish but tribulation, so that in the future I may have rest and felicity?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":878,"ref":"p878","source":"Et propterea, inquit, nunc amaritudinem sustineo, ut postea dulciora promerear. Et populus Domini de AEgypto egrediens venit in Mara, quod interpretatur amaritudo, et de Mara in Sina, quod interpretatur tentatio (Exod. xv). Et iterum Jeremias: Solus sedebam, quoniam amaritudine repletus eram (Jerem. xv).\n\nO Domine, tibera animam meam. Proprietatem Hebraicae linguae Graecus et Latinus exprimere non possunt. Pro o in Hebraeo habet anna ( ). Anna autem interpretatur rogo, et deprecor. Et quod dicit, hoc est: Deprecor, Domine, libera animam meam. Non est enim vocantis, sed deprecantis affectus. In ingenti enim periculo constitutus est. Misericors Dominus et Justus, et Deus noster miserebitur. Erige aures, peccator. Misericors est Dominus, sed noli esse negligens: sequitur enim, et Justus. Si multum peccator es: audi, misericors est Dominus: si negligens es: audi, et justus est. Sed videtur quasi aequale esse, misericors Dominus et Justus. Verbi gratia, decem partibus est misericors, et decem partibus est justus, et hoc propter simpliciores ita loquor. Dicat aliquis: Si pensentur peccata mea, nonne possum tanta habere bona, quanta habeo mala? Nunc autem dicitur, quod misericors est el justus. Est misericors in peccatoribus, justus in bonis. Incipiunt me gravare peccata mea, et vincit in sua misericordia. Propterea semel justus posuit, et secundo, misericors.","english":"And therefore, he says, I now endure bitterness, so that afterward I may obtain sweeter things. And the people of the Lord, going out of Egypt, came to Marah, which is interpreted bitterness, and from Marah to Sinai, which is interpreted temptation (Exod. 15). And again Jeremiah: I sat alone, because I was filled with bitterness (Jer. 15).\n\nO Lord, free my soul. The Greek and Latin cannot express the peculiarity of the Hebrew tongue. For in place of o the Hebrew has anna. But anna is interpreted I beseech, and I entreat. And what he says is this: I entreat, Lord, free my soul. For it is not the feeling of one calling out, but of one entreating. For he has been placed in immense peril. The Lord is merciful and just, and our God will have mercy. Lift up your ears, sinner. The Lord is merciful, but do not be negligent: for there follows, and just. If you are a great sinner: hear, the Lord is merciful: if you are negligent: hear, and he is just. But it seems as though it were equal, the Lord is merciful and just. For example, in ten parts he is merciful, and in ten parts he is just, and I speak this on account of the simpler ones. Let someone say: If my sins are weighed, can I not have as many good things as I have evil things? But now it is said that he is merciful and just. He is merciful toward sinners, just toward the good. My sins begin to weigh me down, and he conquers in his mercy. Therefore he set just once, and merciful a second time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":879,"ref":"p879","source":"Poterat el de praeterito dicere. Et Deus noster, inquit, miseretur, ut semper eum misericordem ostendat.\n\nCustodiens parculos Dominus. Si quis magnus est, et se exaltat, et superbus est, hunc non custodit Dominus. Si quis se magnum putat, hujus non miseretur Dominus; sed si quis se humiliat, hujus miseretur, et custodit cum Dominus. Siquidem dicit: Ecce ego et pueri quos mihi dedit Dominus. Et iterum: Humiliatus sum; et salvavit me. Dupliciter inlelligimus: Humiliatus sum, et salvavit me. Sive peccavi, et salvavit me, sive, cum essem superbus, et humiliavit rne, et salvavit me.\n\nConvertere, anima mea, in requiem tuam. Quando dicitur, Convertere in requiem tuam: ergo habuit ante requiem quam perdidit. Nemo enim convertitur, nisi qui pergit illuc ubi prius erat. Deus enim nos bonos creavit, et nostro arbitrio nos reliquit, et omnes cum Adain in paradiso posuit. Sed quia nostro arbitrio a beatitudine illa cecidimus, et venimus in vallem lacrymarum, propterea justus animam suam hortatur, ut convertatur illuc unde descendit. Convertere, anima mea, in requiem tuam. Locus enim iste, tribulationis locus est, terra pugnatorum est. Iste locus lacrymarum est, ubi non licet securum ambulare. Ubicumque enim aliquis fuerit, periculum est. Si in deserto, scorpiones sunt: si in civitatibus, oculus meretricis pernicies est homini: si in mari, latrones et piratae. Haec omnia mystice loquor.","english":"He could have spoken of the past. And our God, he says, shows mercy, so as always to show himself merciful.\n\nThe Lord guards the little ones. If anyone is great and exalts himself and is proud, the Lord does not guard him. If anyone thinks himself great, the Lord does not have mercy on him; but if anyone humbles himself, the Lord has mercy on him and guards him. Indeed he says: Behold, I and the children whom the Lord has given me. And again: I was humbled, and he saved me. We understand this in two ways: I was humbled, and he saved me—whether I sinned and he saved me, or, when I was proud, he humbled me and saved me.\n\nReturn, my soul, to your rest. When it is said, Return to your rest, then it had a rest before, which it lost. For no one returns unless he is journeying to where he was before. For God created us good, and left us to our own free will, and placed all of us with Adam in paradise. But because by our own free will we fell from that blessedness and came into the valley of tears, therefore the righteous man urges his soul to return to the place from which it descended. Return, my soul, to your rest. For this place is a place of tribulation, it is a land of fighters. This place is a place of tears, where one may not walk securely. For wherever anyone may be, there is danger. If in the desert, there are scorpions; if in the cities, the eye of the harlot is a man's destruction; if at sea, there are robbers and pirates. I speak all these things mystically.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":880,"ref":"p880","source":"Nec enim nunc periculum est sancto viro a latronibus interfici, siquidem martyres sanguine suo vicerunt. Convertere, anima mea, in requiem tuam. Quia Dominus benefecit tibi. Quo, inquit, converteris, o anima? In paradisum. Non quia digna es, sed misericordia Domini est. Ut exires de paradiso, tuo vitio factum est, ut autem redeas, misericordiae Domini fuit. Et nos dicamus animae nostrae: Convertere in requiem tuam. Requies nostra, Christus est Deus noster. Si quando fuerimus in angustia, et coeperit nos cogitatio captivare in peccatum, dicamus: Convertere, anima mea, in requiem tuam.\n\nQuia eripuit animam meam de morte. Necdum rediit in paradisum, et jam se in securitatem redisse dicit. Dixit, Convertere, anima mea, in requiem tuam, et quasi secuius dicit, quia eripuit animam meam de morte. Quomodo eripuit animam meam de morte. Pro me passus est Deus meus, pro me crucifixus est Deus meus, et dico: Ubi est, mors, victoria tua; ubi est, inferne, stimulus tuus (Osee xiii; I Cor. xv)? Oculos meos a lacrymis. Ploravi, ut rideam: luxi, ut in sempiternum gaudeam. Qui in praesenti non plorat, in futuro lacrymabitur. Beati enim qui lugent, quia ipsi consolabuntur (Matt. v). Econtrario autem dicitur: Vae! vobis qui, ridetis, quoniam lugebitis. Pedes meos a lapsu. Quia non steterunt pedes mei super petram, propterea pene moti sunt pedes mei, pene effusi sunt gressus mei.","english":"For it is not now a danger for a holy man to be killed by robbers, since the martyrs have conquered by their blood. Turn back, my soul, to your rest. Because the Lord has done good to you. Where, he says, will you turn, O soul? To paradise. Not because you are worthy, but it is by the mercy of the Lord. That you went out from paradise was brought about by your own fault; but that you return was by the mercy of the Lord. And let us say to our soul: Turn back to your rest. Our rest is Christ our God. Whenever we are in distress, and a thought begins to take us captive into sin, let us say: Turn back, my soul, to your rest.\n\nBecause he has delivered my soul from death. He has not yet returned to paradise, and already he says that he has returned to safety. He said, Turn back, my soul, to your rest, and as if more securely he says, because he has delivered my soul from death. How has he delivered my soul from death? My God suffered for me, my God was crucified for me, and I say: Where is your victory, O death; where is your sting, O hell? My eyes from tears. I wept, that I may laugh; I mourned, that I may rejoice forever. He who does not weep in the present will weep in the future. For blessed are those who mourn, because they themselves will be comforted. But on the contrary it is said: Woe to you who laugh, because you will mourn. My feet from slipping. Because my feet did not stand upon the rock, therefore my feet were almost moved, my steps were almost poured out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":881,"ref":"p881","source":"Liberati sunt pedes mei a lapsu. Quare? Quia conversa est anima mea in requiem suam.\n\nPlacebo coram Domino in regione vivorum. Videor, inquit, hominibus esse justus, quaro opera bona non habeo? Videor hominibus esse sanctus, quare verba bona non habeo? Haec David dicit: hoc sancti dicunt, boc apostoli loquuntur: peccator enim haec non loquitur. Quid loquitur justus? Quia verba et opera bona non habeo, ei sanctus videor, et laudor ab hominibus. Ego autem novi conscientiam meam. Scio qualibus cogitationibus cor meum fluctuat: scio quantae milii libidines veniunt, et video aliam legem repugnantem menti meae, et captivantem me in lege peccati (Rom. vii): propterea dico: Miser ego homo, quis me liberabit de corpore mortis hujus (Ibidem)? Et propterea dico: Ab occultis meis munda me, et ab alienis parce servo tuo (Psal. xviii). Ab alienis. Non est meum quod parturio. Nolo cogitare mala, et cogito. Nolo cogitare malum, et quasi invitus et captivus in malam cogitationem trahor. Sed quoniam in mea potestate non est, aut cogitare, aut non cogitare quae sunt mala: propterea dico, aliena quidem sunt quae veniunt in cor meum. Sed quoniam quasi necessitas mihi imponitur: propterea dico, Ab occultis meis munda me. Aliena quidem sunt peccala, sed quia suscipio ea: dico in alienis peccatis, Parce mihi servo tuo: Hoc autem quare dixi? Quoniam dixit propheta: Placebo Domino.","english":"My feet have been freed from slipping. Why? Because my soul has turned back to its rest.\n\nI shall please the Lord in the land of the living. I seem, he says, to men to be righteous—why do I not have good works? I seem to men to be holy—why do I not have good words? David says this; the saints say this; the apostles speak this; for the sinner does not speak this. What does the righteous man say? Because I do not have good words and works, I seem holy to him, and I am praised by men. But I know my own conscience. I know with what kind of thoughts my heart tosses about; I know how many desires come to me, and I see another law fighting against my mind and taking me captive in the law of sin (Rom. 7); therefore I say: Wretched man that I am, who will deliver me from the body of this death (Ibid.)? And therefore I say: Cleanse me from my hidden faults, and spare your servant from those that are foreign to me (Ps. 18). From those that are foreign. It is not mine, that which I labor to bring forth. I do not wish to think evil, and I think it. I do not wish to think an evil thing, and as if unwilling and captive I am dragged into evil thought. But since it is not in my power either to think or not to think the things that are evil, therefore I say that the things which come into my heart are indeed foreign. But since a kind of necessity is imposed on me, therefore I say: Cleanse me from my hidden faults. They are indeed foreign sins, but because I receive them, I say concerning foreign sins: Spare your servant. But why did I say this? Because the prophet said: I shall please the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":882,"ref":"p882","source":"Non dixit, Placeo, sed placebo. Hinc enim quod facio, non possum esse perfectus justus. Propterea dicit et Apostolus: Ex parte cognoscimus, et ex parte prophetamus, et nunc per speculum videmus in aenigmate (I Cor. xiii). Propterea nunc longo sermone usi sumus: quoniam in praesenti saeculo perfectus justus nemo esse potest, neque David, neque apostoli, neque aliquis sanctorum. Nemo enim mundus a peccato, nec si unius diei fuerit vita ejus (Job. xv). Siquidem apostoli et sancti non ausi sunt dicere, Sancti sumus: nec ausi sunt dicere, Placeo: sed placebo. Qui in futurum sollicitus est, de praeterito quod non fecit, confitetur. Placebo Domino: Ubi placebo? In regione vivorum. Haec enim regio mortuorum est: alia est terra vivorum. Siquidem et David in hac terra erat, et vere in terra repromissionis, dicens: Placebo Domino in regione vivorum: confitetur hanc regionem non esse vivorum, sed mortuorum. Vultis scire quae est illa regio vivorum? Dominus dicit in Evangelio: Deus Abraharam, Deus Isaac, Deus Jacob, et erant mortui (Luc. xxiii). Et quid sequitur? Deus, inquit, non est mortuorum, sed vivorum. Igitur et justus quid dicit: Placebo Domino in regione vivorum. In regione Abraham, Isaac, et Jacob (Luc. xvi). Hoc est, quando vere fuero in sinu Abraham, tunc placebo Domino.","english":"He did not say, \"I please,\" but \"I shall please.\" For by reason of what I do, I cannot be perfectly righteous. Therefore the Apostle also says: \"We know in part, and we prophesy in part, and now we see through a glass in a dark manner\" (I Cor. 13). Therefore we have now used a long discourse, because in the present age no one can be perfectly righteous—neither David, nor the apostles, nor any of the saints. \"For no one is clean from sin, even if his life has been but one day\" (Job 15). Indeed the apostles and saints did not dare to say, \"We are holy,\" nor did they dare to say, \"I please,\" but \"I shall please.\" He who is anxious about the future confesses concerning the past that he has not done it. \"I shall please the Lord\"—where shall I please? \"In the land of the living.\" For this is the region of the dead; the other is the land of the living. Indeed David was also in this land, and truly in the land of promise, saying: \"I shall please the Lord in the land of the living\"—he confesses that this region is not of the living but of the dead. Do you wish to know what that region of the living is? The Lord says in the Gospel: \"The God of Abraham, the God of Isaac, the God of Jacob,\" and they were dead (Luke 23). And what follows? \"God,\" he says, \"is not of the dead but of the living.\" Therefore the righteous man also says: \"I shall please the Lord in the land of the living.\" In the region of Abraham, Isaac, and Jacob (Luke 16). That is, when I shall truly be in the bosom of Abraham, then I shall please the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":883,"ref":"p883","source":"PSALMUS CXV.\n\nAlleluia. Hunc psalmum quinta et sexta editio cum superioribus copulant: Symmachus vero et Septuaginta interpretes dividunt.\n\nCredidi, propter quod locutus sum. In Hebraico centesimus decimus quartus psalmus, et centesimus decimus quintus, unus est psalmus. Igitur dixit: Credidi, propterr quod locutus sum. Quid credidisti? quod locutus es? Psalmus prior ita finivit: Placebo coram Domino in regione vivorum. Dicit ergo propheta: Credidi, propter quod locutus sum. Quid credidi? Quoniam placebo coram Domino in regione vivorum. Hoc credidi, et hoc locutus sum. Quid autem locutus sum? Ego autem humiliatus sum nimis. O magna intelligentia divini sermonis! Credidi, inquit, quoniam placebo Domino, quoniam ero angelus; quoniam ero in coelis, et non fui superbus: non sum elatus, sed humiliatus sum nimis. Quoniam ero in regione vivorum, misericordiae Domini est. Ego autem novi memetipsum, quia terra sum et cinis. Propterea dico: Ego autem humiliatus sum nimis. Quid autem est terra et cinis?","english":"PSALM 115.\n\nAlleluia. The fifth and sixth editions join this psalm with those before it; but Symmachus and the Seventy interpreters divide them.\n\nI believed, therefore have I spoken. In the Hebrew, the one hundred fourteenth psalm and the one hundred fifteenth are one psalm. Therefore he said: I believed, therefore have I spoken. What did you believe? What did you speak? The previous psalm ended thus: I shall please before the Lord in the region of the living. The prophet therefore says: I believed, therefore have I spoken. What did I believe? That I shall please before the Lord in the region of the living. This I believed, and this I spoke. But what did I speak? But I was humbled exceedingly. O great understanding of the divine word! I believed, he says, that I shall please the Lord, that I shall be an angel; that I shall be in the heavens, and I was not proud: I was not lifted up, but I was humbled exceedingly. That I shall be in the region of the living is of the Lord's mercy. But I know myself, that I am earth and ashes. Therefore I say: But I was humbled exceedingly. But what is earth and ashes?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":884,"ref":"p884","source":"Ego autem dixi in excessu meo: Omnis homo men- Dax. In Hebraeo aliter habet. Ego dixi in excessu meo: Omnis homo mendacium: quod dicitura zecam. Placebo Domino in regione vivorum; sed ego scio memetipsum, secundum conditionem corporis, nihil esse. Non est enim veritae in substantia nostra, sed umbra est, et quasi mendacium. In substantia corporali dico, non in anima. Et quod dicit, hoc est: Placebo Domino in regione vivorum. Sed cogitans humanam vitam, et considerans diversos errores, non invenio veritatem in hoc mundo. Siquidem ex parte cognoscimus, et ex parte prophetamus (II Cor. xi). Propterea dico: Omne quod videmus, omne quod intelligimus, mendacium est. Quomodo igitur mendacium est? Mendacium hic dixit, quasi umbram, quasi imaginem: quemadmodum dicitur in alio loco: Verumtamen in imagine pertransiet homo (Psal. xxxviii). Eadem intelligentia et nunc dicitur: omnis homo mendax, hoc est, omnis homo umbra. Hoc autem dicimus secundum Hebraicam veritatem. Loquamur autem et secundum Septuaginta interpretes. Dicat enim aliquis, quid ad me quid habeatur in Hebraico? ego Ecclesiam sequor. Ego dixi in excessu meo: Omnis homo mendax. Verum dicit David, an mentitur. Si verum est, omnis homo mendax, et hoc quod dicit, omnis homo mendax, verum est, ergo et ipse mentitur, quia et ipse homo est. Si autem et ipse mentitur, ergo hoc quod dixit, Omnis homo mendax, non est verum.","english":"But I said in my ecstasy: Every man is a liar. The Hebrew has it otherwise: I said in my ecstasy: Every man is a lie, which is called *zecam*. I shall please the Lord in the land of the living; but I know myself, according to the condition of the body, to be nothing. For there is no truth in our substance, but it is a shadow and, as it were, a lie. I speak of bodily substance, not of the soul. And what he says is this: I shall please the Lord in the land of the living. But thinking on human life and considering its various errors, I find no truth in this world. Indeed, we know in part and we prophesy in part (2 Cor 11). Therefore I say: everything we see, everything we understand, is a lie. How then is it a lie? He called it a lie here as a shadow, as an image, just as it is said in another place: Nevertheless man passes away in an image (Ps 38). By the same understanding it is said here too: every man is a liar, that is, every man is a shadow. But we say this according to the Hebrew truth. Let us speak also according to the Seventy interpreters. For someone may say, What is it to me what is contained in the Hebrew? I follow the Church. I said in my ecstasy: Every man is a liar. Does David speak the truth, or does he lie? If it is true that every man is a liar, and this statement, every man is a liar, is true, then he too lies, because he too is a man. But if he too lies, then this statement, Every man is a liar, is not true.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":885,"ref":"p885","source":"Quocumque verteris, in contrarium venit. Et quoniam ipse homo est, ergo ipse mentitur; quod omnis homo mendax est. Ergo alio genere mentitur. Videtis ergo, quia syllogismi sunt philosophorum. Denique secundum hanc sententiam texitur syllogismus Aristotelis. Denique tu dicis: Loquere ad alterum: si mentiris, et verum dicis quod mentiris: ergo mentiris. Videte quomodo in contrarium vertitur sententia. Quid enim dicit: O tu qui mecum loqueris: si mentiris, et verum dicis hoc ipsum quod mentiris: ergo mentiris, et in eodem sermone fit, ut verurn dicat, et mentiatur. Propterea lectum est in Apostolo: Videte, ne quis vos decipiat per philosophiam et vanam deceptionem hominum, secundum elementa mundi (Coloss. ii). Invenerunt enim philosophi suas deceptiones ex propria arte: quomodo in eodem sermone, et vera quis dicat, et mentiatur. Nos autem dicamus David vera dixisse, quod omnis homo mendax. Quamdiu homines sumus, mentimur: quando autem fuerimus dii, desinimus mentiri. Ubi enim sunt aemulationes et contentiones in vobis, nonne homines estis, et secundum hominem ambulatis (I Cor. iii)? Ego dixi, dii estis, et filii excelsi omnes. Vos autem sicut homines moriemini, et sicut unus de principibus cadetis (Psal. lxxxi). Si quis igitur sanctus est, Deus efficitur, et quando factus fuerit Deus, desinit esse homo, et jam mentitur. Quid enim dicit et Apostolus?","english":"Whichever way you turn, it comes out to the contrary. And since he himself is a man, therefore he himself lies; because every man is a liar. Therefore he lies in another sense. You see, then, that these are the syllogisms of the philosophers. Finally, according to this sentence the syllogism of Aristotle is woven together. Finally you say: Speak to another: if you lie, and you speak the truth in that you lie: therefore you lie. See how the sentence is turned to the contrary. For what does it say: O you who speak with me: if you lie, and you speak the truth in this very thing that you lie: therefore you lie, and it comes about in the same speech that he speaks the truth and lies. For this reason it has been read in the Apostle: See, lest anyone deceive you through philosophy and vain deception of men, according to the elements of the world (Col. ii). For the philosophers have found their deceptions from their own art: how in the same speech one both speaks true things and lies. But let us say that David spoke true things, that every man is a liar. As long as we are men, we lie: but when we have become gods, we cease to lie. For where are emulations and contentions among you, are you not men, and do you not walk according to man (I Cor. iii)? I said, you are gods, and all sons of the Most High. But you shall die like men, and fall like one of the princes (Psal. lxxxi). If anyone, therefore, is holy, he is made God, and when he has been made God, he ceases to be a man, and now he does not lie. For what does the Apostle also say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":886,"ref":"p886","source":"Est autem omnis homo mendax, Deus autem verax (Rom. iii), Interpretentur aliter: Credidi, propter quod locutus sum. Magister quando docet discipulum, nisi prior ipse crediderit quod docet, non potest alterum docere. Dicit ergo se primum credidisse, et sic alium docere. Ego autem humiliatus sum nimis. Quando autem adeptus sum gratiam Dei: non sum elatus in superbiam, non me inflavit notitia. Sed quid feci? Humiliatus sum nimis. Tamen quod docui sermone, potui et humilitate docere. Ego dixi in excessu meo: Omnis homo mendax. Docebam, inquit, discipulum meum, et considerans contemplationem coelestem, et cogitans diviniora: intellexi omne quod homo novit, esse mendacium. Quid enim veritatis potest esse in hoc mundo, cum umbra sit vita nostra super terram? Si ergo qui docet discipulum, confitetur quod omnis homo mendax est: quanto magis discipulus non debet se extollere, et aestimare se aliquid esse?","english":"But \"every man is a liar, and God is true\" (Rom. 3). Let them be interpreted otherwise: \"I believed, and therefore have I spoken.\" When a teacher instructs a disciple, unless he himself has first believed what he teaches, he cannot teach another. So he says that he first believed, and thus teaches another. \"But I was humbled exceedingly.\" But when I obtained the grace of God, I was not lifted up into pride, nor did knowledge puff me up. But what did I do? \"I was humbled exceedingly.\" Yet what I taught in speech, I was able to teach also by humility. \"I said in my excess: Every man is a liar.\" I was teaching, he says, my disciple, and considering heavenly contemplation, and thinking on more divine things, I understood that everything man knows is a lie. For what truth can there be in this world, when our life on earth is a shadow? If therefore he who teaches a disciple confesses that every man is a liar, how much more ought the disciple not to exalt himself, nor to think himself to be something?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":887,"ref":"p887","source":"Quid retribuam Domino, pro omnibus quae retribuit mihi? Quoniam dixit, placebo Domino in regione vivorum, et hoc ipsum credidi, propter quod locutus sum, et humiliatus sum nimis, et dixi, omnis homo mendacium omnis homo umbra, omnis homo imago? pro tantis beneficiis, quibus placebo Domino in regione vivorum, quid habeo dignum quod illi retribuam? Ego terra sum, ego cinis sum: promisit mihi, quia placebo illi in regione vivorum: fecit me magistrum. Credidi, propter quod locutus sum. Quid habeo dignum, quod illi pro tantis beneficiis retribuam? Quodcumque illi dedero, ipsius est, et magis illi reddo quam dono. Nihil aliud habeo, quod ipsi retribuam, nisi pro ipso sanguinem fundam, nisi pro ipso martyr existam. Haec est sola retributio digna, pro sanguine sanguinem retribuere, ut liberati a Salvatore, pro Salvatore libenter sanguinem profundamus.","english":"What shall I repay to the Lord for all that he has repaid to me? Since he said, \"I will please the Lord in the land of the living,\" and this very thing I believed, on account of which I spoke, and I was humbled exceedingly, and I said, \"Every man is a lie, every man is a shadow, every man is an image\"? For such great benefits, by which I will please the Lord in the land of the living, what do I have worthy that I may repay to him? I am earth, I am ashes: he promised me that I will please him in the land of the living: he made me a teacher. I believed, on account of which I spoke. What do I have worthy that I may repay to him for such great benefits? Whatever I give to him is his own, and I return it to him rather than give it. I have nothing else that I may repay to him, except that I pour out blood for him, except that I become a martyr for him. This alone is a worthy repayment: to repay blood for blood, so that, having been set free by the Savior, we may willingly pour out blood for the Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":888,"ref":"p888","source":"Calicem salutaris accipiam, et nomen Domini tovo- Cabo. In Hebraico ita habet: Calicem Jesu accipiam. Hoc ipsum et Angelus interpretatur. Et vocabis nomen ejus Jesum (Luc. i): ipse enim salvabit populum suum. Calicem ergo Jesu accipiam. Quis est iste calix Jesu? Pater, si possibile est, transeat iste calix a me (Luc. xxii). Et potestis, inquit, calicem meum bibere? Et continuo sequitur: Calicem quidem meum bibetis (Matth. xx). Hoc autem quare dixi? Ut intelligamus calicem passionis martyrium esse. Grandis res est martyrium. Quomodo grandis res? Quoniam retribuit Domino quod accepit a Domino. Christus pro ipso passus est, et ille pro nomine ipsius patitur. Quoniam diximus quod martyr nihil aliud habet quod retribuat Domino, et Dominus computat illi pro qualitate, quoniam videt servum suum nihil aliud habere quod retribuat ei. Quid enim simile est? Deus pro hominibus passus est, Dominus pro servo, justus pro peccatore. Quae aequalitas? Sed quoniam nihil aliud habet servus quod retribuat Domino: Deus quasi clemens pro aequali accipit martyrium.","english":"I will take the cup of salvation, and I will call upon the name of the Lord. In Hebrew it reads thus: I will take the cup of Jesus. This very thing the Angel also interprets: And you shall call his name Jesus, for he himself will save his people. Therefore I will take the cup of Jesus. What is this cup of Jesus? Father, if it is possible, let this cup pass from me. And he says, Can you drink my cup? And immediately it follows: Indeed you shall drink my cup. But why did I say this? So that we may understand that the cup of passion is martyrdom. Martyrdom is a great thing. How is it a great thing? Because it repays to the Lord what it has received from the Lord. Christ suffered for him, and he suffers for his name. Since we have said that the martyr has nothing else to repay to the Lord, and the Lord reckons it to him according to its quality, because he sees that his servant has nothing else to repay to him. For what is comparable? God suffered for men, the Lord for a servant, the just for a sinner. What equality is there? But because the servant has nothing else to repay to the Lord, God, as one who is merciful, accepts martyrdom as an equal exchange.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":889,"ref":"p889","source":"Quasi si quis dives paverit aliquem pauperem: evenerit autem eumdem divitem venire cum sua familia, el veniat casu in domum pauperis et non habeat pauper quod illi appona(??), et familiae ipsius, et solum illi dicat, intra in domum clientis tui, et ostendat voluntatem, quoniam nihil aliud habet quod det, et plus faciat pauper, sicut illa vidua quae duo minuta contulit (Luc. xxi). Calicem salutaris, aut Jesu, accipiam. Et hoc ipsum martyrium, inquit, non est meae virtutis, sed gratiae Dei. Propterea non possum eum bibere, nisi nomen Domini invocavero. Jesus vincit, in suo martyre coronatur.\n\nPretiosa in conspectu Domini mors sanctorum ejus. Respondeant nunc Judaei: quoniam omne corpus humanum dicunt esse immundum in lege. Denique si quis moriatur apud Judaeos, sive propheta, sive qualiscumque sanctus, si quis eum tetigerit etiam sacerdos, usque ad vesperam immundus est (Levit. xix et. xxi). Hoc secundum litteram in lege scriptum est. Dicamus illis: Si mortui corpus immundum est, quomodo nunc dicitur: Pretiosa in conspectu Domini mors sanctorum ejus? Si pretiosum est corpus sancti morientis, quomodo immundum est? Ergo hic de evangelista dicitur, de martyre praedicatur.","english":"It is as if some rich man were to feed a poor man; but it happens that the same rich man comes with his household, and by chance enters the poor man's house, and the poor man has nothing to set before him and his household, and he says to him alone: Enter into your client's house, and show your will, since he has nothing else to give—and the poor man does all the more, like that widow who contributed two small coins (Luke 21). I will take the cup of salvation, or of Jesus. And this very martyrdom, he says, is not of my own strength, but of the grace of God. Therefore I cannot drink it unless I call upon the name of the Lord. Jesus conquers; in his martyr he is crowned.\n\nPrecious in the sight of the Lord is the death of his saints. Let the Jews answer now, since they say that every human body is unclean in the Law. Indeed, if anyone dies among the Jews, whether a prophet or any saint whatsoever, if anyone touches him—even a priest—he is unclean until evening (Leviticus 19 and 21). This is written according to the letter in the Law. Let us say to them: If the body of the dead is unclean, how is it now said: Precious in the sight of the Lord is the death of his saints? If the body of a dying saint is precious, how is it unclean? Therefore here it is said of the evangelist, it is proclaimed of the martyr.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":890,"ref":"p890","source":"O Domine, quia ego servus tuus: ego servus tuus, et filius ancillae tuae Et jam dixi in centesimo quarto decimo psalmo, ubi habet: O Domine, libera animam meam, quod in Hebraico habet: anna ( ), quod interpretatur rogo, aut deprecor. Et hic ita habet in Hebraico: Rogo, Domine: quia ego servus tuus, ego servus tuus. Videtur humilitatis esse quod dicitur. Grandis dignitatis est, et meriti esse servum Domini, et non servum peccati. Quia non habeo, inquit, dominum hominem, quia non habeo dominum peccatum (Rom. vi). Non enim regnat peccatum in mortali meo corpore; propterca servus tuus sum. Grande meritum. Denique dicitur de Moyse: sed non sicut servus meus Moyses. Et Abraham, et Isaac, et Jacob dicuntur servi Domini. Proplerea et Apostolus ita incipit: Paulus servus Jesu Christi.\n\nDirupisti vincula mea: tibi sacrificabo hostiam laudis. Vere magnae felicilatis est, ire ad Dominum: ut non habeat conscientiam inquinatam. Quicumque sanctus moritur sua morte licet, sit sanctus qui misericordias operatus sit, fecerit signa, daemones ejecerit, non vadit ad Dominum securus: horrescit ejus conscientia, quando videt Dominum. Martyr autem si et post baptismum peccaverit, tamen secundo baptismate martyrii ablutus, securus vadit ad Dominum. Dirupisti vincula mea.","english":"O Lord, because I am your servant: I am your servant, and the son of your handmaid. And I have already spoken in the one hundred fourteenth psalm, where it has: O Lord, deliver my soul, which in Hebrew has: anna, which is interpreted as I beseech, or I entreat. And here it has thus in Hebrew: I beseech, O Lord: because I am your servant, I am your servant. What is said seems to be of humility. It is of great dignity, and a mark of merit, to be the servant of the Lord, and not the servant of sin. Because I have not, he says, a human master, because I have not sin as my master (Rom. 6). For sin does not reign in my mortal body; therefore I am your servant. A great merit. Finally it is said of Moses: but not as my servant Moses. And Abraham, and Isaac, and Jacob are called servants of the Lord. Therefore also the Apostle begins thus: Paul, servant of Jesus Christ.\n\nYou have broken my bonds: to you I will sacrifice a sacrifice of praise. Truly it is of great felicity to go to the Lord: so that one may not have a stained conscience. Whoever of the saints dies by his own death, granted he be a saint who has worked mercies, performed signs, cast out demons, he does not go to the Lord securely: his conscience shrinks back in horror when it sees the Lord. But the martyr, even if he has sinned after baptism, yet washed by the second baptism of martyrdom, goes to the Lord securely. You have broken my bonds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":891,"ref":"p891","source":"Catenis autem suorum peccatorum unusquisque constringitur, sed in marlyrio meo dirupisti vincula peccatorum meorum, et de vinculis plicasti mihi coronam victoriae. Ubi enim abundavit peccatum, superabundavit et gralia (Rom. v). Tibi sacrificabo hostiam laudis. Post martyrium ubi sacrificat? In regione vivorum. Sacrificabo, inquit, tibi sacrificium. Quale sacrificium? Numquid bircum, aut vitulum? Illa Judaica erant, et transierunt. Sacrificabo libi hostiam laudix. Haec est laus martyrum. Sicut enim martyres laudant Dominum pure in regione vivorum, ita et monachi qui die(??)et nocte psallunt Domino, debent eamdem puritatem habere martyrum, siquidem ipsi martyres sunt. Quod enim faciunt angeli in coelis, hoc monachi faciunt in terris.\n\nVota mea Domino reddam in conspectu omnis populi ejus. Quae sunt orationes martyrum? Quae sunt orationes sanctorum? Tenebo, inquit, et non dimittam te. Adorabo, inquit, Dominum, quem in Evangelio legens, et inveniens crucifixum: in coelis video regnantem cum angelis, In conspectu omnis populi ejus. Coram omni coetu sanctorum. In medio tui, Jerusalem. Ipsius coelestis civitatis, quae est mater nostra: cujus jam cives et domestici facti sumus. Per ipsum Dominum nostrum Jesum Christum, qui est pax nostra.","english":"But each one is bound by the chains of his own sins, yet in my martyrdom you broke the bonds of my sins, and from those bonds you folded for me a crown of victory. For where sin abounded, grace also superabounded (Rom. 5). To you I will sacrifice a sacrifice of praise. After martyrdom, where does he sacrifice? In the land of the living. I will sacrifice, he says, a sacrifice to you. What kind of sacrifice? Surely not a goat or a calf? Those were Jewish things, and they have passed away. I will sacrifice to you a sacrifice of praise. This is the praise of the martyrs. For just as the martyrs praise the Lord purely in the land of the living, so too the monks who sing psalms to the Lord day and night ought to have the same purity as the martyrs, since they themselves are martyrs. For what the angels do in heaven, this the monks do on earth.\n\nMy vows I will render to the Lord in the sight of all his people. What are the prayers of the martyrs? What are the prayers of the saints? I will hold fast, he says, and I will not let you go. I will adore, he says, the Lord whom, reading in the Gospel and finding him crucified, I see in heaven reigning with the angels, in the sight of all his people. Before the whole assembly of the saints. In your midst, Jerusalem. Of that heavenly city itself, which is our mother, whose citizens and members of the household we have already been made. Through our Lord Jesus Christ himself, who is our peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":892,"ref":"p892","source":"Qui nobis praestare dignetur, ut compresso bello carnali, ac charitatis suae nobis pace largita: filiique effecti in Jerusalem coelesti, sanctis suis mereamur adjungi pro meritis. Ipsi gloria cum aeterno Patre et Spirilu sancto in saecula saeculorum. Amen.\n\nPSALMUS CXVI.\n\nAlieluia. Iste psalmus parvus habetur numero versuum, sed magnus est in spiritualis mysterii sacramento. Vocem tamen aposiolicam tenet, qui juxta normam evangelicam in quatuor versuum numero continetur.\n\nLaudate Dominum, omnes gentes. Qui, relictis simulacris, accessistis ad eum per fidem. Quod autem omnes gentes laudaturae atque adoraturae essent Dominum, hoc Magi ab Oriente venientes inchoaverunt, offerentes munera nato homini regique ac Domino, sicut Matthaeus ait evangelista· Et collaudate eum omnes populi (Matth. ii). Qui ex Judaeis fuerunt conversi, quod titulus ille praenuntiavit, quem super crucem Dominicam Pilatus posuit, scriptum Hebraice, Graece, et Latine, Rex Judaeorum, sicut Joannes evangelista lestatur (Joan. xix).","english":"May he deign to grant us that, with the war of the flesh subdued and the peace of his love bestowed upon us, and made sons in the heavenly Jerusalem, we may deserve to be joined to his saints according to our merits. To him be glory with the eternal Father and the Holy Spirit, world without end. Amen.\n\nPSALM 116.\n\nAlleluia. This psalm is held to be small in the number of its verses, but it is great in the sacrament of spiritual mystery. Yet it keeps the apostolic voice, which according to the gospel norm is contained in the number of four verses.\n\nPraise the Lord, all you nations. You who, having left behind idols, have come to him through faith. But that all the nations would praise and adore the Lord, this the Magi coming from the East began, offering gifts to the child born as man, king, and Lord, as Matthew the evangelist says: And praise him, all you peoples (Matt. 2). Those who were converted from among the Jews, which that title foretold, which Pilate placed above the Lord's cross, written in Hebrew, Greek, and Latin, the King of the Jews, as John the evangelist testifies (John 19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":893,"ref":"p893","source":"Quoniam confirmata est super nos misericordia ejus. Apud Deum futura jam facta esse saepe testati sumus (Act. ii). Ergo tunc misericordia Domini confirmata est, cum effudit super credentes Spiritum sanctum, juxta promissionem quam Lucas evangellsta commemorat, dicens: Ecce ego mitto promissionem Patris mei in vos: vos autem sedete in civitate quoadusque induamini virtute ex alto (Luc. xxiv). Et veritas Domini manet in aeternum. Permanet veritas Domini, cum justi in coelesti Jerusalem tamquam lapides vivi aedificantur: vel impii aeterno igni et vermibus, qui numquam moriuntur, his traduntur. Sicut Marcus evangelista ait: Ignis eorum non exstinguetur, et vermis eorum non morietur (Marc. ix). Nos vero Dominum supplices deprecemur, ut se laudandi tribuat efficaciam, et confirmet super nos misericordiam suam: mittens in nobis Spiritum sanctum, qui exurens noxia, illuminet profutura. Ipsi gloria cum aeterno Patre et Spiritu sancto in cuncta saecula saeculorum. Amen.","english":"For his mercy has been confirmed upon us. We have often testified that with God future things are already made (Acts 2). Therefore the Lord's mercy was then confirmed, when he poured out the Holy Spirit upon believers, according to the promise which Luke the evangelist records, saying: Behold, I send the promise of my Father upon you; but sit in the city until you are clothed with power from on high (Luke 24). And the truth of the Lord remains forever. The truth of the Lord remains, when the righteous are built up in the heavenly Jerusalem as living stones; or when the wicked are handed over to eternal fire and to worms that never die. As Mark the evangelist says: Their fire shall not be extinguished, and their worm shall not die (Mark 9). But let us humbly beseech the Lord, that he grant us the power to praise him, and confirm his mercy upon us, sending into us the Holy Spirit, who, burning away what is harmful, may illuminate what is profitable. To him be glory with the eternal Father and the Holy Spirit throughout all ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":894,"ref":"p894","source":"PSALMUS CXVII.\n\nAlleluia. Iste psalmus interdum vocem continet Ecclesiae Christi vocatione fundatae, vel populi interempti pro Christi nomine Deum magnificantis.\n\nConfitemini Domino quoniam bonus, quoniam in saeculum misericordia ejus. Confessio haec non ad peccatorum remissionem; sed ad laudem pertinet deitatis.\n\nDicat nunc domus Israel, quoniam bonus, quoniam in saeculum misericordia ejus. Illa domus, quae prius caecata erat delictis, nunc mente serena Dei gloriam contemplatur.\n\nDicat nunc domus Aaron quoniam bonus, quoniam in saeculum misericordia ejus. Quae ante idolis immolaverat: nunc autem Altissimi illecta bonitate, sacerdotium gerit animae suae.\n\nDicant nunc qui timent Dominum, quoniam bonus, quoniam in saeculum misericordia ejus. Vos, qui prius simulacra muta et surda metuebatis, nunc omni- » potentis Domini cum timoris reverentia misericordiam decantate.","english":"PSALM 117.\n\nAlleluia. This psalm sometimes contains the voice of the Church of Christ founded by his calling, or of a people slain for the name of Christ magnifying God.\n\nGive thanks to the Lord, for he is good, for his mercy endures forever. This confession pertains not to the remission of sins, but to the praise of the Deity.\n\nLet the house of Israel now say, for he is good, for his mercy endures forever. That house, which was formerly blinded by sins, now with a serene mind contemplates the glory of God.\n\nLet the house of Aaron now say, for he is good, for his mercy endures forever. That house which once sacrificed to idols now, enticed by the goodness of the Most High, exercises the priesthood of its own soul.\n\nLet those who fear the Lord now say, for he is good, for his mercy endures forever. You who once feared mute and deaf idols, now with reverent fear of the almighty Lord sing forth his mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":895,"ref":"p895","source":"In tribulatione invocavi Dominum, et exaudivit me in latitudine Dominus. In angustiis tribulationum exaudivit me in latitudine gaudiorum.\n\nDominus mihi adjutor est, non timebo quid faciat mihi homo. Diabolus utique et homo et vir, saepe in Scripturis ponitur.\n\nDominus mihi adjutor est, et ego despiciam inimicos meos. Vel haereticos, vel Judaeos.\n\nBonum est sperare in Domino, quam sperare in homine. In solo Deo debemus sperare, et non iu homine, cujus salus vana est (Psal. lix). Nam alius propheta ait: Maledictus homo qui ponit in homine spem suam (Jerem. xvii).\n\nBonum est confidere in Domino, Qui vitam largitur aeternam. Quam confidere in principibus. Quorum potestas cum hoc mundo dilabitur.\n\nOmnes gentes circumdederunt me, et in nomine Domini, quia ultus sum in eos. Gentes scilicet tribulationum vallabant me, sed in nomine Domini resliti eis.","english":"In tribulation I called upon the Lord, and the Lord heard me in breadth. In the straits of tribulations he heard me in the breadth of joys.\n\nThe Lord is my helper; I shall not fear what man may do to me. The devil, certainly, is often set down in the Scriptures as both man and man.\n\nThe Lord is my helper, and I shall despise my enemies—whether heretics or Jews.\n\nIt is better to hope in the Lord than to hope in man. In God alone we ought to hope, and not in man, whose salvation is vain (Ps. 59). For another prophet says: Cursed is the man who places his hope in man (Jer. 17).\n\nIt is better to trust in the Lord, who bestows eternal life, than to trust in princes, whose power slips away with this world.\n\nAll the nations surrounded me, and in the name of the Lord, because I took vengeance on them. The nations, that is, of tribulations walled me about, but in the name of the Lord I resisted them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":896,"ref":"p896","source":"Circumdantes circumdederunt me, et in nomine Domini, quia ultus sum in eos. Cujus eram vexillo munitus.\n\nCircumdederunt me sicut apes. Sicut apes favum, ut auferrent dulcedinem quam in me Christus infuderat. Et exarserunt sicut ignis in spinis. Ipsi exarserunt in invidia sua dum me exurere non valuerunt. Et in nomine Domini, quia ultus sum in eos. Cum ea quae mihi intulerant, in cos refusa sunt.\n\nImpulsus eversus sum ut caderem, et Dominus suscepit me. Qui confidens in eum, ipsum solum adjutorem quaesivi.\n\nFortitudo mea, et laus mea Dominus, et factus est mihi in salutem. Ipsi concinam, ipsum virtutem meam dicam: in ipso omnis laudatio mea consistit, qui mihi in hac tribulationis morte factus est in salutem.\n\nVox exsultationis et salutis, in tabernaculis justorum. In cordibus utique martyrum reliquorumque sanctorum, qui facti sunt tabernaculum Dei per inhabitantem Spiritum sanctum in eis.","english":"Surrounding me, they surrounded me, and in the name of the Lord, because I have taken vengeance on them. Under whose standard I was protected.\n\nThey surrounded me like bees. Like bees around the honeycomb, to take away the sweetness that Christ had poured into me. And they blazed like fire among thorns. They themselves blazed in their envy when they could not burn me up. And in the name of the Lord, because I have taken vengeance on them. When the things they had brought upon me were poured back upon them.\n\nI was pushed and overthrown so that I might fall, and the Lord received me. Trusting in him, I sought him alone as my helper.\n\nThe Lord is my strength and my praise, and he has become my salvation. To him I will sing in harmony, him I will call my strength: in him all my praise consists, who in this death of tribulation has become my salvation.\n\nThe voice of exultation and salvation, in the tabernacles of the righteous. In the hearts, certainly, of the martyrs and the rest of the saints, who have been made the tabernacle of God through the Holy Spirit dwelling in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":897,"ref":"p897","source":"Dextera Domini fecit virtutem. Ut mihi victoriam in passione tribueret. Dextera Domini exaltavit me. Ab humilitate diversarum passionum, virtute ejus elevatus sum.\n\nNon moriar, sed vivam, et narrabo opera Domini. Populus haec martyrum loquitur: quorum victoriae in omnibus Ecclesiis concinuntur.\n\nCastigans castigavit me Dominus, et morti non tra(??) didit me. Castigat nos Dominus ad emendationem in multis verberibus, ut probet et servet a perpetua morte.\n\nAperite mihi portas justitiae, et ingressus in eas con· fitebor Domino. Beatus est illo Ecclesiae vel martyrum populus, cui portae aperiuntur justitiae, id est, vitae aeternae, in quibus jugiter Deum confiteatur et laudet.\n\nHaec porta Domini, justi intrabunt per eam, Dominus Jesus Christus porta est Patris, per quam introitur ad eum, ipso Domino sic dicente: Ego sum ostium, per me si quis introierit, salvabitur. Et iterum: Nemo venit ad Patrem nisi per me (Joan. x).. Per hanc ergo portam venitur ad Patrem, sed nemo in eam ingreditur nisi justus.","english":"The right hand of the Lord has done mighty things, that it might grant me victory in my passion. The right hand of the Lord has exalted me; from the lowliness of various sufferings I have been raised up by his power.\n\nI shall not die, but live, and I shall declare the works of the Lord. The people of the martyrs speaks these words, whose victories are sung throughout all the Churches.\n\nChastising, the Lord has chastised me, and he has not delivered me to death. The Lord chastises us for correction with many blows, that he may prove us and preserve us from perpetual death.\n\nOpen to me the gates of righteousness, and entering through them I will give thanks to the Lord. Blessed is that people of the Church or of the martyrs to whom the gates of righteousness are opened, that is, of eternal life, in which they may continually confess and praise God.\n\nThis is the gate of the Lord; the righteous shall enter through it. The Lord Jesus Christ is the gate of the Father, through whom one enters to him, the Lord himself saying: I am the door; if anyone enters through me, he will be saved. And again: No one comes to the Father except through me (John 10). Through this gate, therefore, one comes to the Father, but no one enters through it unless he is righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":898,"ref":"p898","source":"Confitebor tibi quoniam exaudisti me, et factus es mihi in salutem. In qua vel vulnera peccati sanasti, vel adversus iniquum hostem, factus es in salutem.\n\nLapidem quem repobraverunt aedificantes. Dominus noster Jesus Christus lapis verus inventus in legis littera, reprobatus est ab aedificantibus Judaeis, hoc est, litterae haerentibus. Hic factus est in caput anguli. In caput connectens duos parietes: unum dc circumcisione, alium de praeputio, in uno novo homine, hoc est, in semetipso.\n\nA Domino, Patre. Factus est. Mediator noster et ejus. Et est mirabilis in oculis nostris. Non in illorum, qui eum reprobaverunt; sed in nostris, qui eum credendo suscepimus.\n\nHaec est dies quam fecit Dominus, exultemus et laetemur in ea. Hic lapis angularis ipse est dies salutis, in quo vel a morte surreximus, vel moerore peccati deposito, in novitate vitae laetamur.","english":"I will confess to you, for you have heard me, and you have become my salvation—in that you healed the wounds of sin, or against the unjust enemy you became my salvation.\n\nThe stone which the builders rejected. Our Lord Jesus Christ, the true stone found in the letter of the law, was rejected by the Jewish builders—that is, by those clinging to the letter. This one has become the head of the corner: the head joining two walls, one from the circumcision, the other from the uncircumcision, into one new man, that is, in himself.\n\nFrom the Lord, the Father, it has been made—our Mediator and his. And it is marvelous in our eyes: not in the eyes of those who rejected him, but in ours, who have received him by believing.\n\nThis is the day which the Lord has made; let us exult and be glad in it. This corner stone is himself the day of salvation, in which we have either risen from death, or, having laid aside the sorrow of sin, rejoice in newness of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."},{"kind":"scripture","severity":"info","ref":"Psalm 118:24","text":"The English carries the scriptural phrase “this is the day which the lord has made”, which matches Psalm 118:24. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":899,"ref":"p899","source":"O Domine, salvum me fac. Ad te venientem. O Domine, bene prosperare. Prosperum facito iter illud, quo ad te post multos labores revertar. Benedictus qui venit in nomine Domini. Christus Dominus in nomine Patris, sicut ipse ait: Ego veni in nomine Patris mei (Joan. v), etc.\n\nBenedicimus vobis de domo Domini. Sancti de coelesti Jerusalem parvulos Ecclesiae benedicunt. Deus Dominus et illuxit nobis. Resurrectione enim sua il· luminavit tenebras nostras.\n\nConstituite diem solemnem. Exhibete vos templa et aras Deo, in quibus et sacras celebretis solemnitates. In condensis. In virtutibus multis: in quibus vel ipse Dominus, vel ejus angeli frequentantur. Usque ad cornu altaris. Usque ad ipsum Dominum, qui est fortitudo animae, quam ejus altare fecisti.\n\nDeus meus es tu, et confitebor tibi. Accepta remissione per confessionem peccaminum, nunc confitebor laudes tuas, Deus meus tu, et exaltabo te. Quia a te ab humilitate sum sublevatus.","english":"O Lord, save me. To you who are coming. O Lord, prosper well. Make that journey prosperous, by which after many labors I shall return to you. Blessed is he who comes in the name of the Lord. Christ the Lord in the name of the Father, as he himself said: I have come in the name of my Father (John 5), etc.\n\nWe bless you from the house of the Lord. The saints from the heavenly Jerusalem bless the little ones of the Church. The Lord is God, and he has shone upon us. For by his resurrection he has illuminated our darkness.\n\nAppoint a solemn day. Present yourselves as temples and altars to God, in which you may also celebrate the sacred solemnities. In dense places. In many virtues, in which either the Lord himself or his angels are gathered. Even to the horn of the altar. Even to the Lord himself, who is the strength of the soul, which you have made his altar.\n\nYou are my God, and I will confess to you. Having received remission through the confession of sins, now I will confess your praises; you are my God, and I will exalt you. Because I have been raised up by you from humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":900,"ref":"p900","source":"Confitebor tibi, quoniam exaudisti me. Ut me cum sanctis tuis in coelesti Jerusalem sociares.\n\nConfitemini Domino quoniam bonus, quoniam in saeculum misericordia ejus. In his verbis psalmus accipit terminum, de quibus sumpsit exordium: videlicet ut ab initio credulitatis nostrae usque ad finem in Deum nostrum fiduciam habentes, ejus laudes perseveranter confiteamur, juxta illud Domini: Qui perseveraverit usque in finem, hic salvus erit (Matth. et xxiv). Qui nobis fiduciam in se sperandi largire dignetur: ipsi gloria cum aeterno Patre, et Filio et Spiritu sancto in saecula saeculorum. Amen.\n\nPSALMUS CXVIII.\n\nAlleluia. Iste psalmus magnum in se mysterium continet. De quo quippiam in prologo prolocuti sumus, sed quoniam continentur in eo lex, mandata, justificationes, testimonia, judicia ac viae: quid inter ea distet, discerni necesse est. Lex ergo, quae per Moysen data est, in Christo spiritualiter debet intelligi: quia Apostolus cum illam sanctam vocet, umbram tamen eam futurorum esse describit (Hebr. x). Mandata sunt, in quibus praeceptorum Dominicorum custodia deputatur, juxta illud: Non o(??)cides, non moechaberis, et reliqua. Justificationes sunt, quibus Deus per suam dilectionem et proximi, zizaniam odii ab hominum corde jubet avelli. Testimonia sunt, in quorum praesentia nobis observationum sanctarum ordo committitur. Sicut Moyses coelum et terram invocat testes (Deut.","english":"I will give thanks to you, for you have heard me, that you might join me with your saints in the heavenly Jerusalem.\n\nGive thanks to the Lord, for he is good, for his mercy endures forever. In these words the psalm receives its ending, from which it took its beginning: namely, that from the beginning of our faith even to the end, having confidence in our God, we should persevere in confessing his praises, according to that saying of the Lord: He who perseveres to the end, this one will be saved (Matthew 24). May he deign to grant us confidence to hope in him: to him be glory with the eternal Father, and the Son and the Holy Spirit, forever and ever. Amen.\n\nPSALM 118.\n\nAlleluia. This psalm contains a great mystery in itself. About which we have spoken somewhat in the prologue, but since law, commandments, justifications, testimonies, judgments, and ways are contained in it, it is necessary to discern what distinguishes them among themselves. The law, therefore, which was given through Moses, ought to be understood spiritually in Christ: because the Apostle, while he calls it holy, nevertheless describes it as a shadow of things to come (Hebrews 10). Commandments are those in which the keeping of the Lord's precepts is assigned, according to that saying: You shall not kill, you shall not commit adultery, and the rest. Justifications are those by which God, through love of himself and of neighbor, commands the tares of hatred to be torn from the human heart. Testimonies are those in whose presence the order of holy observances is entrusted to us. Just as Moses calls heaven and earth as witnesses (Deuteronomy","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":901,"ref":"p901","source":"iv). Et Paulus ad Timotheum: Testificor tibi, inquit, in conspectu Dei viventis, et in conspectu electorum angelorum ejus, et reliqua (II Tim. iv). Judicia autem sunt, cum ant juxtos splendidis honorabit meritis, aut aeternis damnabit suppliciis transgressores. Viae enim sunt apostoli ac prophetae, per quos venitur ad veram viam, qui est Christus. Sic ergo inchoat psalmus, Beati immaculati: quem pro prolixitate dictorum in tribus homiliis explanare Domino annuente decrevimus. Totus hic psalmus est scriptus secundum ordinem litterarum, ita ut ab una littera octo versus incipiant, et rursum a sequenti ocio alii compleantur. Et hoc similiter usque ad finem lexatur. Josephus autem refert in libris hunc psalmum, et Deuteronomii canticum, uno metro esse compositum, et putat elegiacum metrum in utroque posse deprehendi: quod scilicet prior versus sex pedibus conslet, inferior uno minus in pentametrum finiatur.","english":"And Paul to Timothy: \"I testify to you,\" he says, \"in the sight of the living God, and in the sight of his elect angels,\" and the rest (II Tim. 4). But judgments are when he either honors the just with splendid merits, or condemns transgressors with eternal punishments. For the ways are the apostles and prophets, through whom one comes to the true way, which is Christ. Thus, then, the psalm begins, \"Blessed are the undefiled\": which, on account of the length of its words, we have determined, with the Lord's assent, to explain in three homilies. This entire psalm is written according to the order of letters, such that eight verses begin from one letter, and again another eight are completed from the following one. And this is similarly read up to the end. But Josephus reports in his books that this psalm and the canticle of Deuteronomy were composed in one meter, and he thinks that elegiac meter can be discerned in both: namely, that the former verse consists of six feet, and the lower one is finished in a pentameter with one less.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":902,"ref":"p902","source":"ALEPH. Beati immaculati in via. Ista utique in saeculi via, per quam gradimur. Beati immaculati. Contra beatitudinem miseria opponitur. Beatus immortalis dicitur in nostra lingua, sive laudabilis vel gloriosus, Illi sunt beati, qui in vitam aeternam merentur intrare; et illi sunt miseri, qui in infernum descendunt. Quomodo dicit, immaculati: quia sine minutis peccatis homo esse non potest: sicut sanctus Joanues dixit: Si dixerimus quia peccatum non babemus, ipsi nos seducimus, et veritas in nobis non est (I Joan. i). Et propheta dicit: Qui ingreditur sine macula, et operatur justitiam (Psal. xiv). Sine macula, hoc est, sine mortalibus criminibus. Sed lamen discretionem facit inter maculam, et maculam, id est, quia etsi sine minutis esse non possumus: tamen in majora incidere non debemus. In via: qui ambulant in lege Domini. In via, in Christo, ut ipse ait: Ego sum via et veritas (Joan. xiv). Qui ambulant in lege Domini, hoc est, in mandatis illius. Qui ambulant, id est, perseverant. Qui ambulant in lege Domini. Qui, carnis concupiscentiis edomatis, etiam terrenae honorem gloriae ealcant.","english":"ALEPH. Blessed are the undefiled in the way. These, surely, are in the way of the world, through which we walk. Blessed are the undefiled. Misery is set in opposition to blessedness. \"Blessed\" is said in our tongue to mean immortal, or praiseworthy, or glorious. Those are blessed who merit to enter into eternal life; and those are miserable who descend into hell. How does he say \"undefiled\"? Because a man cannot be without small sins, as Saint John said: \"If we say that we have no sin, we deceive ourselves, and the truth is not in us\" (I John 1). And the prophet says: \"He who enters in without spot, and works righteousness\" (Ps. 14). Without spot, that is, without mortal crimes. But nevertheless he makes a distinction between spot and spot, that is, because even if we cannot be without small sins, yet we ought not to fall into greater ones. In the way: those who walk in the law of the Lord. In the way, in Christ, as he himself says: \"I am the way and the truth\" (John 14). Those who walk in the law of the Lord, that is, in his commandments. Who walk, that is, who persevere. Who walk in the law of the Lord. Who, having subdued the desires of the flesh, also trample upon the honor of earthly glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":903,"ref":"p903","source":"Beati qui scrutantur testimonia ejus. Ut intelligant cum peccaverint, se coram testibus deliquisse. In toto corde exquirunt eum. Et non leviter, neque segniter.\n\nNon enim qui operantur iniquitatem in viis ejus ambulaverunt. Viae enim sunt apostoli et prophetae, per quos venitur ad viam illam, quae dixit: Ego sum via, veritas, et vita, sicuti jam diximus, in hac enim via impii non incedunt: quia Satanae viam sequuntur.\n\nTu mandasti, mandata tua, Domine, custodiri nimis. Non tepido corde, nec dissoluto animo, sed fortiter et attente nos sua mandata edocet custodire.\n\nUtinam dirigantur viae meae, ad custodiendas justificationes tuas. Nisi enim ab ipso Domine dirigantur via noslrte: ad ejus custodiendas justificastiones infirmiores erimus, propter fragilitatem carnis.\n\nTunc non confundar, cum perspexero in omnibus mandatis tuis. Non alia praetermittere, et alia observare est congruum: sed omnia aequaliter custodire oportet, ne in futuro judicio confundamur.","english":"Blessed are those who search out his testimonies. So that when they have sinned, they may understand that they have offended in the presence of witnesses. With their whole heart they seek him. And not lightly, nor sluggishly.\n\nFor those who work iniquity have not walked in his ways. For the ways are the apostles and the prophets, through whom one comes to that Way which said: I am the way, the truth, and the life, as we have already said; for in this way the wicked do not walk, because they follow the way of Satan.\n\nYou have commanded, Lord, that your commandments be kept exceedingly. Not with a lukewarm heart, nor with a slack mind, but he teaches us to keep his commandments bravely and attentively.\n\nWould that my ways were directed to keeping your justifications. For unless our ways are directed by the Lord himself, we shall be too weak to keep his justifications, because of the frailty of the flesh.\n\nThen I shall not be confounded, when I have looked into all your commandments. It is not fitting to neglect some and observe others, but we ought to keep all equally, lest we be confounded in the future judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":904,"ref":"p904","source":"Confitebor tibi, Domine, in directione cordis mei. Quia non est perversum in parte haereticorum. In eo quod didici judicia justitiae tuae. Ut te directo corde laudarem.\n\nJustificationes tuas custodiam, non me derelinquas usquequaque. Et si ad tempus relinquimur, non tamen usquequaque relinquamur ut pereamus.\n\nBETH. In quo corrigit adolescentior viam suam: in custodiendo sermones tuos. Hic propheta non modo longaevam aetatem corrigit: verum etiam adolescentiam edocet erudiri, et ita custodire divinos sermones, ut etiam si vetus culpa defleta sit: nunc ne cogitatio ad delinquendum ulla consentiat.\n\nIn toto corde meo exquisivi te, ne repellas me a mandatis tuis. Non ex parte, sed ex toto corde Deum se requisisse fatetur, ne ab ejus mandatis projiciatur: quia neminem projicit qui peccatores salvos facere venit.\n\nIn corde meo abscondi eloquia tua, ut non peccem tibi. In cordis abdito Dei sacramenta recondit: cum haereticum post duas correptiones devitat (Ad Tit iii), cum sanctum Dei canibus non exponit- Vel eum margaritas ejus non projicit coram porcis (Matth. vii). Nihil negligenter agit in his quae sunt Dei; quia scit maledictum esse qui fecerit opus Domini negligenter (Jerem. xlviii).","english":"I will confess to you, O Lord, with a right heart. Because there is nothing perverse in the portion of heretics. In that I have learned the judgments of your justice. So that I might praise you with a right heart.\n\nI will keep your justifications; do not forsake me utterly. And if we are abandoned for a time, we are not yet utterly abandoned so as to perish.\n\nBETH. By what does the younger man correct his way: by keeping your words. Here the prophet corrects not only old age but also teaches youth to be instructed, and so to keep the divine words that even if an old fault has been lamented, now no thought consents to sinning.\n\nWith my whole heart I have sought you; do not cast me away from your commandments. He confesses that he has sought God not in part but with his whole heart, lest he be cast out from his commandments: because he casts out no one who came to save sinners.\n\nIn my heart I have hidden your words, that I may not sin against you. In the hidden place of the heart he stores up the sacraments of God: when he avoids a heretic after two corrections (Titus 3), when he does not expose the holy thing of God to dogs—or does not cast his pearls before swine (Matthew 7). He does nothing negligently in the things that are God's; because he knows that cursed is the one who has done the work of the Lord negligently (Jeremiah 48).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":905,"ref":"p905","source":"Benedictus es, Domine, doce me justificationes tuas. Quia scio vanae gloriae justificationes tuas., quas Pharisaeus proferebat in templo, a te non processisse (Luc. xviii).\n\nIn tabiis meis pronuntiavi omnia judicia aris tui. Incomprehensibilia dicit Apostolus judicia Dei(Rom. xi). Ergo iste quae audivit, et didicit a prophetis: ea tantum' labiis nuntiavit, sed credentibus, et non indignis.\n\nIn via testimoniorum tuorum delectatus sum, sicut in omnibus divitiis. Sicut enim terrenus homo in agris vineisque delectatur: ita iste in testimoniis Dei jucundatur de conscientia pura, qui, contempto mundo, a Deo ditatus est.\n\nIn mandatis tuis exercebor, et considerabo vias tuas. Exercitatio assiduitas operis est. Et iste: nisi exercitatus in mandatis Dei fuisset, non poterat considerare vias ejus: id est, apostolicas propheticasque doctrinas.","english":"Blessed are you, O Lord; teach me your statutes. For I know that your statutes of vainglory, which the Pharisee brought forward in the temple, did not proceed from you (Luke 18).\n\nWith my lips I have declared all the judgments of your mouth. The Apostle says that the judgments of God are incomprehensible (Romans 11). Therefore this man declared with his lips only those things which he heard and learned from the prophets—but to believers, and not to the unworthy.\n\nIn the way of your testimonies I have delighted, as in all riches. For just as an earthly man delights in fields and vineyards, so this man, having despised the world, is enriched by God and rejoices in the testimonies of God from a pure conscience.\n\nIn your commandments I will exercise myself, and I will consider your ways. Exercise is the assiduity of work. And this man: unless he had been exercised in the commandments of God, he could not consider his ways—that is, the apostolic and prophetic doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":906,"ref":"p906","source":"In justificationibus tuis meditabor, non obliviscar sermones tuos. Ea. meditor, iu bis exerceor, ut illa oblivioni non tradens, possim ea integre perfecteque implere.\n\nGIMEL. Retribue servo tuo, vivifica me, et custodiam sermo(??) nes tuos. Constanter sibi retribui ob id quod Deo serviat, deprecatur. Et quia nescit servum se esse peccati: in ipso vivere, qui vita est, optat: sermonesque ejus dum vita praesens volvitur, custodire.\n\nRevela oculos meos, et considerabo mirabilia de lege tua. Absterge ab oculis cordis velamen litterae, et fac me spirituali sensu legis tuae mirabilia contemplari. In lumine enim tuo videbimus lumen (Psal. xxxv).\n\nIncola ego sum in terra, non abscondas me a mandatis tuis. Sic et Apostolus ait: Dum sumus in corpore, peregrinamur a Domino (II Cor. v). Peregrinum se in corpore positum propheta dicit a coelesti frequentia: quis scit haec mandata ia thronis et dominationibus contineri: quae sibi ne occultentur, ( implorat.","english":"In your justifications I will meditate; I will not forget your words. These things I meditate on, in these I exercise myself, so that, not consigning them to oblivion, I may be able to fulfill them wholly and perfectly.\n\nGIMEL. Repay your servant; give me life, and I will keep your words. He earnestly prays that he may be repaid for this, that he serves God. And because he does not know himself to be a servant of sin, he desires to live in him who is life, and to keep his words while the present life is rolled on.\n\nOpen my eyes, and I will consider the wondrous things of your law. Wipe away from the eyes of the heart the veil of the letter, and make me contemplate the wondrous things of your law in a spiritual sense. For in your light we shall see light (Psalm 35).\n\nI am a stranger on the earth; do not hide your commandments from me. So too the Apostle says: While we are in the body, we are absent from the Lord (2 Corinthians 5). The prophet says that he, placed in the body, is a stranger to the heavenly assembly; who knows whether these commandments are contained in thrones and dominions, which he implores may not be hidden from him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":907,"ref":"p907","source":"Concupivit anima mea desiderare justificationes tuas, in omni tempore. Ut sive manducem, sive bibam, sive aliud quid faciam: eas semper desiderem, mediter, apprehendam.\n\nIncrepasti superbos. Ut eos ad humilitatem sanctam, quam docuisti, reduceres. Increpasti superbos. Sic fecit diabolo, et Adam, qui se elevaverunt in superbia. Vel modo per tuos doctores increpas adversarias potestates, membra diaboli, haereticos vel malos homines, qui contra mandata Dei agunt. Increpasti illos per tuos sanctos. Maledicti qui declinant a mandatis tuis. Maledicti sunt illi qui a mandatis Dei declinant, sed tunc pleniter maledictionem accepluri erunt mali, id est, haeretici vel reliqui: quoniam dicturus erit: Ile, maledicti, in ignem aeternum, qui paratus est diabolo et angelis ejus (Matth. xxv).\n\nAufer a me opprobrium. Peccati et judicium. Et contemptum. Judicii mortalis. Quia testimonia tua exquisivi. Non otiose et somaolenter, sed strenue vigilanterque.","english":"My soul has desired to long for your justifications, at all times. So that whether I eat, or drink, or do anything else, I may always desire them, meditate on them, lay hold of them.\n\nYou have rebuked the proud. So that you might lead them back to the holy humility which you taught. You have rebuked the proud. Thus he did to the devil, and to Adam, who raised themselves up in pride. Or now through your teachers you rebuke the opposing powers, the members of the devil, heretics or evil men, who act against the commandments of God. You have rebuked them through your saints. Cursed are those who turn aside from your commandments. Cursed are those who turn aside from the commandments of God, but then the evil will fully receive the curse, that is, heretics or the rest: since he will say: Go, you cursed, into eternal fire, which is prepared for the devil and his angels (Matthew 25).\n\nTake away from me reproach. Of sin, and judgment. And contempt. Of mortal judgment. Because I have sought out your testimonies. Not idly and sluggishly, but strenuously and vigilantly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":908,"ref":"p908","source":"Etenim sederunt principes, et adversum me loquebantur: servus autem tuus exercebatur in justificationibus tuis. Quod in hoc versiculo propheta in se loquitur, futurum in apostolis reliquisque martyribus videt, qui nudla coram regibus et paesidibus, Domino etiam hoc praenuntiante, perpessi sunt (Matth. x, Marc. xiii, et Luc. xxi). Qui licet sint diversis poenis affe· cli, usque ad sectionem tamen cervicum semper se in Dei exercuerunt justificationibus.\n\nNam et testimonia tua meditatio mea est. In his uti-· que pressuris. Et consilium meum justificationes tuae. Quia vitam pollicentur aeternam.\n\nDALETH. Adhaesit pavimento anima mea: vivifica me secundum verbum tuum. Corpori mortali animam conjunctam intelligo: ideo ne delictum invalescat, a te peto vivificari: sciens quia concupiscentia carnis mortem operatur.\n\nVias meas enuntiavi tibi. Quomodo dicit, enuntiavi tibi, cum alibi dicit, enuntia mihi. Numquid Deus aliquid nescit aut ignorat: quia ipse ubique est praesens, et omnia praevidet, et intrinsecus est? Sed quod dicit, vias meas enuntiavi tibi, hoc est, ac si dicat: Tu dic prius iniquitates tuas (Isai. xliii), hoc est, tua opera: quod contra mandatum Dei egisti enuntia per confessionem vel poenitentiam, ut justificeris in sermonibus Dei.","english":"For indeed princes sat and spoke against me; but your servant was occupied in your justifications. What the prophet says of himself in this verse, he sees as future in the apostles and the rest of the martyrs, who endured nothing before kings and governors, the Lord also foretelling this (Matthew 10, Mark 13, and Luke 21). Though they were afflicted with various punishments, even to the severing of their necks, they always occupied themselves in God's justifications.\n\nFor your testimonies are also my meditation. In these pressures, certainly. And my counsel is your justifications. Because they promise eternal life.\n\nDALETH. My soul has clung to the pavement; give me life according to your word. I understand the soul as joined to a mortal body; therefore, lest sin grow strong, I ask to be given life by you, knowing that the desire of the flesh works death.\n\nI have declared my ways to you. How does he say, I have declared to you, when elsewhere he says, Declare to me? Does God not know or is he ignorant of anything, since he himself is present everywhere, and foresees all things, and is within? But what he says, I have declared my ways to you, is as if he were saying: You, declare your iniquities first (Isaiah 43), that is, your works: what you have done against God's command, declare through confession or penitence, so that you may be justified in God's words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":909,"ref":"p909","source":"Vias meas enuntiavi, et exaudisti me: doce me justificationes luas: Vias peccati mei confessus sum, et remisisti: nunc doctrinam indulge, quia in justificationibus tuis edocear.\n\nViam justificationum tuarum instrue me. Justifica tiones quas legis littera protulit, spiritualiter capiam. Et exercebor in mirabilibus tuis, In apostolis caeterisque doctrinis ecclesiasticis, quae in ea sunt figuratae.\n\nDormitavit anima mea. In hujus habitaculi mortalis statione. Prae taedio. Imbecillitatis corporeae. Confirma me in verbis tuis. Ut ablato peccati somno, instanter in bis vigilem.\n\nViam iniquitatis amove a me. Desiderium illud per quod ad peccandum venitor. Et in lege tua miserere mei. Apud te enim lex instituta est, ut semper miserearis.\n\nViam veritatis elegi. Christum Dei Filium, quem praevidens venturum in mundum audio dicere: Ego sum via, veritas, et vita (Joan. xiv). Judicia tua non sum oblitus. Illa judicia, quae in Evangeliis proferens, ait: Hoc est judicium, ut omnis qui credit in Filium hominis, habeat vitam aeternam (Joan. iii).","english":"I declared my ways, and you heard me; teach me your justifications. I confessed the ways of my sin, and you forgave; now grant me teaching, that I may be instructed in your justifications.\n\nInstruct me in the way of your justifications. The justifications which the letter of the law brought forth, let me grasp spiritually. And I will be exercised in your marvelous works, in the apostles and the other teachings of the Church, which are figured in them.\n\nMy soul has slumbered. In the station of this mortal dwelling. From weariness. Of bodily weakness. Confirm me in your words. That, with the sleep of sin taken away, I may watch earnestly in them.\n\nRemove from me the way of iniquity. That desire through which one comes to sin. And in your law have mercy on me. For with you the law has been established, that you may always have mercy.\n\nI have chosen the way of truth. Christ the Son of God, whom, foreseeing that he would come into the world, I hear saying: I am the way, the truth, and the life (John 14). I have not forgotten your judgments. Those judgments which, bringing them forth in the Gospels, he said: This is the judgment, that everyone who believes in the Son of Man may have eternal life (John 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":910,"ref":"p910","source":"Adhaesi testimoniis tuis, Domine, noli me confundere. Et quia his adhaerens, anteriorum facinorum indulgentiam merui: quaeso ne me patiaris de iteratione peccati confundi.\n\nViam mandatorum tuorum cucurri. Quando multa patiebar propter verbum ob spem faturae beatitudinis. Cum dilatares cor meum. Cum in amplitudine sanctarum Scripturarum mysterium mihi beatae Trinitatis insinuares. Vel dilatares cor meum: id est, in latitudine charitatis, in spe, in fide.\n\nHE. Legem pone mihi, Domine, viam justificationum tuarum. Propheta In persona Ecclesiae dicit, Legem pone mihi. id est, temetipsum: quia lex Christus est. Ac si dicat: Temetipsum mihi pone, hoc est, dona. Et exquiram eam semper, Ipsam legem, hoc est, mandata, vel temetipeum. Da mihi intellectum, et scrutabor legem tuam. Id est, tua mandata. Intellectum, ut non sim sicut equus et mulus, quibus non est intellectus (Psal. xxxi). Ecclesia rogat, ut intelligat discretionem inter bonum et malum, inter vitam cl mortem, inter litteram et sensum. Ut intelligam et praedicem et opere impleam. Et custodiam illam in toto corde meo. Id est, ex tota dilectione.","english":"I have adhered to your testimonies, O Lord; do not put me to shame. And because by adhering to them I have merited pardon for my former deeds, I ask that you not allow me to be put to shame by the repetition of sin.\n\nI have run the way of your commandments. When I was enduring many things for the sake of your word, for the hope of future blessedness. When you enlarged my heart. When in the breadth of the holy Scriptures you instilled in me the mystery of the blessed Trinity. Or, you enlarged my heart: that is, in the breadth of charity, in hope, in faith.\n\nHE. Set a law before me, O Lord, the way of your justifications. The Prophet says in the person of the Church, Set a law before me. That is, yourself: because the law is Christ. As if he were saying: Set yourself before me, that is, give yourself as a gift. And I will seek it always, that very law, that is, the commandments, or yourself. Give me understanding, and I will search your law. That is, your commandments. Understanding, so that I may not be like the horse and the mule, which have no understanding (Ps. 31). The Church asks that she may understand the distinction between good and evil, between life and death, between the letter and the sense. That I may understand and preach and fulfill in deed. And I will keep it with my whole heart. That is, with wholehearted love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":911,"ref":"p911","source":"Deduc me in semita mandatorum tuorum. Semita minor est quam via, hoc est, arcta, et angusta via, hoc est, altiora mandata quae ducunt ad vitam: quia lata et spatiosa estquae ducit ad mortem (Matth. vii). Quia ipsam volui. Vox Ecclesiae. Ac si dicat Ecclesia: Non concupivi aliud, nec delectatus sum, nisi tua mandata. Ideo rogo ut me deducas in tua mandata, id est, intelligere facias.\n\nInclina cor meum in testimonia tua. Vox Ecclesiae: Superbi non inclinant cor in testimoniis Dei, quia sperant se altiores esse, et melius intelligere de praeceptis Dei, quam Ecclesia. Et non in avaritiam. Hoc est, vanitatem: quia illi superbi non inclinant cor in testimoniis Dei; sed in vanitate vel avaritia. Inclina cor meum, dicit Ecclesia, id est, in humilitate, ut illud: Discite a me quia initis sum et humilis corde (Matth. xi).\n\nAverte oculos meos ne videant vanitatem. Averte oculos meos, id est, sensus meos, ne videant vanitatem, id est, defectionem. Ac si dicat: Ut in ista vanitate, quae est defectio, non habeam oculos meos, id est, sensus meos defixos. Sed quid, inquit? In via tua vivifica me. Hoc est, in temetipso. Vel in tuis mandatis vivifica me, in anima.","english":"Lead me in the path of your commandments. The path is less than the way, that is, it is narrow, and the narrow way, that is, the higher commandments which lead to life: because wide and spacious is the way that leads to death (Matthew 7). Because I have willed it. The voice of the Church. As if the Church were saying: I have not desired anything else, nor taken delight in anything except your commandments. Therefore I ask that you lead me into your commandments, that is, make me understand.\n\nIncline my heart to your testimonies. The voice of the Church: The proud do not incline their heart to the testimonies of God, because they hope that they are higher and understand the precepts of God better than the Church. And not to avarice. That is, to vanity: because those proud do not incline their heart to the testimonies of God, but to vanity or avarice. Incline my heart, says the Church, that is, in humility, as that saying: Learn from me, for I am meek and humble of heart (Matthew 11).\n\nTurn away my eyes lest they see vanity. Turn away my eyes, that is, my senses, lest they see vanity, that is, defection. As if it were saying: That in this vanity, which is defection, I may not have my eyes, that is, my senses, fixed. But what, it says? In your way give me life. That is, in yourself. Or in your commandments give me life, in the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":912,"ref":"p912","source":"Statue servo tuo. Populo Christiano. Eloquium tuum. Tua mandata. In timore tuo. Id est, sancto. Amputa opprobrium meum quod suspicatus sum. Ecclesia dicit, id est, tolle, capula, seca, quod suspicatus sum ab aliis opprobrium. Opprobrium illud quod dicebant gentiles: Cultor es crucifixi: adorator es male mortui: venerator es occisi, et dicebant: Ecce Deus noster, quem vos dicitis manufactilem. Ubi est Deus vester? Veniat. Quod suspicatus sum. Quid suspicabantur illi? Quod fallaciam observaret Ecclesia, quoniam Christum adorabat. Quia judicia tua jucunda. Id est, clara: laeta ad illos qui amant et desiderant, id est, non nolentibus, sed volentibus clara et jucunda sunt.\n\nEcce concupivi mandata tua: in aequitate tua vivifica me. Unum est, Domine, tuae miserationis donum, ut eloquia sancta custodientes, in tua aequitate vivificemur, hoc est, cum aequalem te Patri Spirituique sancto fatemur.","english":"Set your servant. For the Christian people. Your utterance. Your commandments. In your fear. That is, in holy fear. Cut away my reproach which I have suspected. The Church says: that is, take away, cut off, sever, the reproach which I have suspected from others. That reproach which the Gentiles used to say: You are a worshipper of the crucified one; you are an adorer of one who died shamefully; you are a venerator of one who was killed; and they used to say: Behold our God, whom you call handmade. Where is your God? Let him come. Which I have suspected. What did they suspect? That the Church observed a deception, because she adored Christ. Because your judgments are pleasant. That is, clear: joyful to those who love and desire them; that is, they are clear and pleasant not to the unwilling but to the willing.\n\nBehold, I have longed for your commandments: in your equity give me life. It is one gift, Lord, of your compassion, that we who keep the holy utterances may be given life in your equity, that is, when we confess you to be equal to the Father and the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":913,"ref":"p913","source":"VAV. Et veniat super me misericordia tua, Domine. Ut delicta remittas. Et salutare tuum secundum eloquium tuum. Hoc est salutare, eloquium quod per alium promisisti prophetam, dicens: Nolo mortem peccatoris, sed ut convertatur et vivat (Ezech. xxxiii). Hoc est, ut venias nos redimere: secundum quod Abrahae promisisti, sicut dictum est. In semine tuo benedicentur omnes tribus terrae (Gen. xxii).\n\nEt respondebo exprobrantibus mihi verbum. Eccle· sia dicit. Ac si dicat: Si veneris redimere nos, respondebo ad illos qui me exprobrant de mea fide quomodo credo, et dicunt: Ubi est Deus vestei? Ecce Deus noster, vel idola illorum quae colunt. Quia speravi in sermonibus tuis. Constanter his respondebo qui vanam dicunt spem meam quam in te habeo, quia illorum spes inanis est.\n\nEt ne auferat de ore meo verbum veritatis usquequaque. Non consentiam peccantibus, ne audiam: Quare tu enarras justitias meas (Psal. ix)? Quia in judiciis tuis supersperavi. In his sperans, semper ea protuli in Ecclesiis populorum.","english":"VAV. And let your mercy come upon me, O Lord. That you may forgive my sins. And your salvation according to your word. This is salvation, the word which you promised through another prophet, saying: I do not will the death of the sinner, but that he be converted and live (Ezek. 33). That is, that you come to redeem us: according to what you promised to Abraham, as it is said. In your seed all the tribes of the earth shall be blessed (Gen. 22).\n\nAnd I will answer those who reproach me with a word. The Church says this. As if she were saying: If you come to redeem us, I will answer those who reproach me concerning my faith, how I believe, and say: Where is your God? Behold our God, or their idols which they worship. Because I have hoped in your words. I will answer steadfastly those who call my hope vain, which I have in you, because their hope is vain.\n\nAnd let him not take away the word of truth from my mouth utterly. I will not consent to those who sin, lest I hear: Why do you declare my justices (Ps. 9)? Because I have hoped exceedingly in your judgments. Hoping in these, I have always brought them forth in the churches of the peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":914,"ref":"p914","source":"Et custodiam legem tuam semper, in saeculum saeculi. In, semper, omne tempus vitae praesentis ostendit. In saeculum saeculi vero futurum saeculum monstrat.\n\nEt ambulabam in latitudine. Dilatatus enim sum in custodia legis tuae. Quia mandata tua exquisivi. Diligenter ea perscrutans. Ad hoc exquisivi, ut crederem et intelligerem.\n\nEt loquebar de testimoniis tuis in conspectu regum, et non confundebar. Sciens quia qui te confitetur in saeculo, confiteberis eum coram Patre et angelis ejus (Matth. x). Nos vero si ante reges et praesides propter Dominum, sicut martyres fecerunt, stemus, sive verbum veritatis annuntiemus, sive pro justitia decertemus (Ibid. et Marc, xiii): non confusi, sed constantes esse debemus.\n\nEt meditabar in mandatis tuis quae dilexi. Ut opus meditationis, dilectionis perficeret fructum.\n\nEt levavi manus meat. Id est, elevavi. Ad mandata tua quae dilexi. A peccato mundas, et ab effusione in nocentis sanguinis alienas. Et exercebar in justificationibus tuis. Ut quae in bis per litteram indicabantur, spiritualiter possim advertere.","english":"And I kept your law always, forever and ever. \"Always\" shows every time of the present life; \"forever and ever\" truly shows the age to come.\n\nAnd I walked in spaciousness. For I was enlarged in the keeping of your law. Because I sought out your commandments. Carefully examining them. I sought them out for this purpose, that I might believe and understand.\n\nAnd I spoke of your testimonies in the sight of kings, and I was not put to shame. Knowing that he who confesses you in this world, you will confess before the Father and his angels (Matt. 10). But we, if we stand before kings and governors for the Lord's sake, as the martyrs did, whether we announce the word of truth, or contend for righteousness (Ibid. and Mark 13): we ought to be not confused, but steadfast.\n\nAnd I meditated on your commandments which I loved. That the work of meditation might bring forth the fruit of love.\n\nAnd I lifted up my hands. That is, I raised them. To your commandments which I loved. Clean from sin, and free from the shedding of innocent blood. And I exercised myself in your justifications. That what was indicated in these things according to the letter, I might be able to perceive spiritually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":915,"ref":"p915","source":"ZAIN. Memor esto verbi tui servo tuo, Domine: in quo mihi spem dedisti. Talem me digneris efficere, ut idoneus habear qui verbi tui memor, inter pressuras hujus saeculi, per spem aeternorum bonorum, merear consolari, sicut sequitur:\n\nHaec me consolata est in humilitate mea: quia eloquium tuum vivificabit me. Cum in angustiis posito, aeternae vitae pabulum subministrat.\n\nSuperbi inique agebant usquequaque. Qui, relicia humilitate praeceptionis divinae, in hujus saeculi vanitatibus extollebantur. A lege autem tua non declinavi. Quia illis damnationi appropinquantibus, erigebar in ea.\n\nMemor fui judiciorum tuorum. Nihil in hac vita indignum gessi, metuens ne his condemnarer. A saeculo, Domine. Ab initio hujus vitae. Et consolatus sum. Securum me sciens a judicio mortis. Consolatus sum, dicit ipsa Ecclesia: quod Deus venit sua membra redimere. Quasi dicat: Ab initio cognovi ego, et intellexi per Spiritum sanctum, quod tu venturus eras in carne.","english":"ZAIN. Remember your word to your servant, Lord, in which you gave me hope. Deign to make me such that I may be held fit, mindful of your word amid the pressures of this age, through hope in eternal goods, to deserve consolation, as follows:\n\nThis has consoled me in my humility: because your speech will give me life. When I am placed in straits, it supplies the food of eternal life.\n\nThe proud acted unjustly everywhere. They, having abandoned the humility of the divine precept, were exalted in the vanities of this age. But from your law I did not turn aside. Because as they drew near to damnation, I was raised up in it.\n\nI remembered your judgments. I did nothing in this life unworthy, fearing lest I be condemned with them. From the age, Lord. From the beginning of this life. And I was consoled. Knowing myself secure from the judgment of death. I was consoled, says the Church herself: because God has come to redeem his members. As if she should say: From the beginning I knew and understood through the Holy Spirit that you were to come in the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":916,"ref":"p916","source":"Defectio tenuit me pro peccatoribus derelinquentibus legem luam. Vox Ecclesiae. Affectum miserationis ostendit, ut doleat super praevaricationes iniquorum, juxta illud Apostoli: Ob unius membri dolorem compatiuntur omnia membra (I Cor. xii). Ideoque non vult quemquam peccare, sed omnes cupit viam veritatis agnoscere (I Tim. ii).\n\nCantabiles mihi terant justificationes tuae: in loco peregrinationis meae. Docet nos propheta, in hujus mundi peregrinatione, spiritualia cantica semel aure suscepta incessabiliter decantare, quia cum sumus in corpore, peregrinamur a Domino (II Cor, v).\n\nMemor fui nocte nominis tui, Domine, et custodivi legem tuam. Oportet enim, fragilitatem humanam, ut cum semper, impensius tamen nocturno tempore memoriam faciat Dominici nominis (I Cor, v): cum aut recordatione divitiarum premitur, aut concupiscentiae igne torquetur, et praecipue hoc exorare, ut si legem Dei custodire coepit, ne ab eadem in aliquo divellatur.","english":"Defection has seized me because of sinners who forsake your law. The voice of the Church. He shows the feeling of compassion, so that she grieves over the transgressions of the wicked, according to that saying of the Apostle: If one member suffers, all the members suffer with it (1 Cor 12). And therefore she does not wish anyone to sin, but desires all to know the way of truth (1 Tim 2).\n\nYour justifications have become my songs in the place of my pilgrimage. The prophet teaches us that in the pilgrimage of this world we should ceaselessly sing spiritual songs once received by the ear, because while we are in the body, we are away from the Lord (2 Cor 5).\n\nI remembered your name in the night, Lord, and I kept your law. For human frailty ought always, and more earnestly in the nighttime, to make remembrance of the Lord's name (1 Cor 5): when it is either pressed by the recollection of riches, or tormented by the fire of concupiscence, and especially to pray this, that if it has begun to keep the law of God, it may not be torn away from it in anything.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":917,"ref":"p917","source":"Haec facta est mihi: quia justificationes tuas exquisivi. Facta est mihi haec lex consolatio, et non scandalum: ut diligentius justificationes luas scrutari valerem. Nos quoque suppliciter exoramus Dominum: ut nobis justificationes suas insinuet, vias reseret, mirabilia declaret, et si quid legis umbraculum occultet, Paracleto illuminante, revelet, ut si beatitudinis palmam non adipiscimur, saltem vel pro delictis veniam consequamur. Per Dominum nostrum Jesum Christum, qui est cum aeterno Patre et Spiritu sancto, honor, et potestas, et gloria in saecula saeculorum. Amen.\n\nJustificationum, mandatorum, legum, viarumque discretionem jam in superiori homilia descripsimus (homil. ii): nunc ad octavae litterae capitulum revertamur.\n\nHETH. Portio mea, Domine, dixi custodire legem tuam. Qui relinquit mundi superbiam, bonorum fastigia, divitiarumque jactantiam, et in coelo collocat thesauros, hujus porlio efficitur Deus: sicut Petrus ait paralytico: Argentum et aurum non est mihi; sed quod habeo, hoc tibi do: In nomine Christi Jesu surge, et ambula (Act. iii). O magnus thesaurus, o felicium divitiarum egregius cumulus, ut qui legem Dei custodit, et cujus Deus est portio, morbida curet infirmitatum!","english":"This has become mine, because I have sought your justifications. This law has become for me a consolation and not a stumbling block, so that I might be able more diligently to search out your justifications. We too suppliantly entreat the Lord: that he may instill his justifications in us, open the ways, declare his marvelous works, and if any shadow of the law conceals something, may he reveal it by the illumination of the Paraclete, so that if we do not attain the palm of blessedness, at least we may obtain pardon for our offenses. Through our Lord Jesus Christ, who with the eternal Father and the Holy Spirit is honor, and power, and glory forever and ever. Amen.\n\nWe have already described in the preceding homily (homily ii) the distinction between justifications, commandments, laws, and ways; now let us return to the chapter of the eighth letter.\n\nHETH. I have said, O Lord, that my portion is to keep your law. He who forsakes the pride of the world, the heights of honors, and the boasting of riches, and lays up treasures in heaven—God becomes his portion, just as Peter said to the paralytic: Silver and gold I have none; but what I have, this I give you: In the name of Jesus Christ, rise and walk (Acts 3). O great treasure, O excellent heap of happy riches, that he who keeps the law of God, and whose God is his portion, should cure the diseases of the infirm!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":918,"ref":"p918","source":"Deprecatus sum faciem tuam in toto corde meo. Bene propheta toto corde deprecatur faciem Dei, qui mundum cor se novit habere. Beati enim mundo corde, quoniam ipsi Deum videbunt (Matth. v). Miserere mei secundum eloquium tuum. Per quod promisisti ut peccatorem in morte non obrueres, sed misericordia consolareris.\n\nCogitavi vias meas. Quod rectae erant. Et converti pedes meos in testimonia tua. Sensus meos in tua praecepta: ut observare debeam, et opere compleam.\n\nParatus sum, et non sum turbatus. Paratus sum, ad praedicandum: non sum turbatus, ad tribulationem sustinendam propter Christum. Ut custodiam mandata tua. Non me conturbaverunt iniqua exprobrantium jacula.\n\nFunes peccatorum circumplexi sunt me, et legem tuam non sum oblitus. Ab improperiis peccantium se conseptum propheta dicit, nec tamen legis divinae se ait immemorem: sciens oportere nos per mullas tribulationes introire in regnum Dei (Act. xiv).","english":"I have entreated your face with my whole heart. The prophet rightly entreats the face of God with his whole heart, who knows that he has a clean heart. For blessed are the clean of heart, for they shall see God (Matthew 5). Have mercy on me according to your word. By which you promised that you would not overwhelm the sinner in death, but would console him with mercy.\n\nI have thought on my ways. That they were right. And I have turned my feet to your testimonies. My senses to your precepts: so that I ought to observe them, and fulfill them in deed.\n\nI am ready, and I am not troubled. I am ready to preach: I am not troubled to endure tribulation for Christ. That I may keep your commandments. The wicked darts of those who reproach me have not troubled me.\n\nThe cords of sinners have wrapped around me, and I have not forgotten your law. The prophet says that he is enclosed by the reproaches of sinners, and yet he says that he is not forgetful of the divine law: knowing that we ought through many tribulations to enter into the kingdom of God (Acts 14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":919,"ref":"p919","source":"Media nocte surgebam ad confitendum tibi, super judicia justitiae tuae. Scit enim medio noctis tempore vel pericula pati, vel praemia se assequi posse, quia sicut media nocte percussit angelus AEgyptum (Exod. xi), ita inedia nocte sapientes virgines introducuntur ad sponsum (Matt, xxv). Et multa sunt alia de media nocte testimonia. Ideo hic eo tempore surgit cum judicio ac justitia, ut quod posceret consequatur.\n\nParticeps ego sum omnium timentium te et custodientium mandata tua. David particeps erat in regno ad omnes homines qui sustinebant tribulationem; et modo Ecclesia particeps est ad illos qui Deum timent timore sancio, et sua mandata implent. Particeps est cum illis in fide, spe, charitate.\n\nMisericordia Domini plena est terra. Cum solem suum oriri facit super bonos et malos, et pluit super justos et injustos (Matth. v). Justificationes tuas doce me. Nesimitisfiam his qui habentes scientiae clavem, neque ipsi introeunt, neque alios introire permittunt (Luc. xi). Misericordiam fecit, quando venit nos redimere. Inde est plena terra, id est, sancta Ecclesia. Justificationes tuas doce me. Hoc est, tua mandata, ut illa intelligam et praedicem, et opere impleam.","english":"In the middle of the night I rose to give thanks to you, over the judgments of your justice. For he knows that in the middle of the night he can either suffer dangers or attain rewards, because just as at midnight the angel struck Egypt (Exodus 11), so at midnight the wise virgins are brought in to the bridegroom (Matthew 25). And there are many other testimonies concerning midnight. Therefore here he rises at that time with judgment and justice, so that what he asked for he may obtain.\n\nI am a partaker with all who fear you and keep your commandments. David was a partaker in the kingdom with all men who endured tribulation; and now the Church is a partaker with those who fear God with holy fear and fulfill his commandments. She is a partaker with them in faith, hope, and charity.\n\nThe earth is full of the mercy of the Lord. When he makes his sun rise on the good and the evil, and rains on the just and the unjust (Matthew 5). Teach me your justifications. Woe to those who, having the key of knowledge, neither enter themselves nor permit others to enter (Luke 11). He showed mercy when he came to redeem us. Hence the earth is full, that is, the holy Church. Teach me your justifications. That is, your commandments, so that I may understand them and preach them and fulfill them in deed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":920,"ref":"p920","source":"TETH. Bonitatem fecisti cum servo tuo, Domine, Vox prophetae in persona Ecclesiae. Bonitatem fecisti, quando in carne venisti, et nos redemisti; quando quod promisisti ad Abrabam, et reliquos patres adimplesti, ut illud; et in semine tuo benedicentur omnes gentes (Gen. xx). Cum servo tuo: populo Christiano. Secundum verbum tuum. Verbum Patris Filius est. Secundum verbum tuum; ut peccantem me non in ira punires, sed misericordia consolareris. Bonitatem et disciplinam, et scientiam doce me. Vox Ecclesiae. Ante debuerat dicere scientiam, et postea disciplinam; quia non potest homo bonus esse nisi scientiam habeat. Qualem bonitatem se dicit facere? Quia dat pluviam super terram, et facit solem suum oriri super bonos et malos, et pluit super justos et injustos. Et disciplinam, hoc est, ut primitus in se debeat mensurare, et facere disciplinam, et postea iu aliis. Et scientiam, hoc est, ut discretionem habeat, et sciat discernere inter bonum et malum, inter vitam et mortem, inter corpus et animam. Doce me, ut intelligam tua mandata opere implere. Quia mandatis tuis credidi, Propterea doce me, quia in tuis praeceptis credidi; id est, opere implevi. Priusquam humiliarer ego deliqui, propterea eloquium tuum custodivi. Praecedente delicto humiliamur, et per hoc erudimur, ut eloquia divina custodiamus.","english":"TETH. You have done good with your servant, Lord. The voice of the prophet in the person of the Church. You have done good, when you came in the flesh and redeemed us; when you fulfilled what you promised to Abraham and the other fathers, as that saying: and in your seed all nations shall be blessed (Gen. 22). With your servant: the Christian people. According to your word. The Word of the Father is the Son. According to your word; that you would not punish me, a sinner, in anger, but console me with mercy. Teach me goodness and discipline and knowledge. The voice of the Church. It should have said knowledge first, and discipline afterward; because a man cannot be good unless he has knowledge. What goodness does it say he does? Because he gives rain upon the earth, and makes his sun rise upon the good and the evil, and rains upon the just and the unjust. And discipline, that is, that first a man should measure in himself and practice discipline, and afterward in others. And knowledge, that is, that he have discretion, and know how to discern between good and evil, between life and death, between body and soul. Teach me, that I may understand how to fulfill your commandments in deed. Because I have believed your commandments, Therefore teach me, because I have believed in your precepts; that is, I have fulfilled them in deed. Before I was humbled I transgressed, therefore I have kept your word. When transgression comes first, we are humbled, and through this we are instructed to keep the divine words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":921,"ref":"p921","source":"Bonus es tu, Domine. Quia nemo bonus nisi tu solus. Et in bonitate doce me justificationes tuas. Eo quod bonae sint, sicut et tu bonus es.\n\nMultiplicata est super me iniquitas superborum; ego autem in toto corde meo scrutabor mandata tua. Cum enim verbera divina me arguerent, et superbi saeculi lacesserent, dicentes: Ubi auxilium, ubi spes tua, ubi est bonitas Dei tui; ego mandata tua vehementius scrutabar, consolationem requirens in eis.\n\nCoagulatum est sicut lac cor eorum. Lac cum natura suave sit, corruptum tamen vitio coagulatur et acescit. Ita et superbi, id est, haeretici, dulce cor sanctis Scripturis prius habuerunt; sed pervertentes eas in ebrietate sensus sui, coagulati atque acerrimi facti sunt. Ego vero legem tuam meditatus sum. Per quam superbos humilias, per quam humilibus gratiam praestas.\n\nBonum mihi quod humiliasti me; ut discam justificationes tuas. Vox Ecclesiae dicit: Bonum mihi fuit quod me humiliasti; quia per hoc didici tua mandata implere in operatione. Bonum mihi quod humiliasti me, ut discam justificationes tuas. Quia non in superbia, sed in humilitate discuntur.","english":"You are good, Lord. For no one is good except you alone. And in your goodness teach me your justifications, because they are good, just as you also are good.\n\nThe iniquity of the proud has been multiplied upon me; but I will search out your commandments with my whole heart. For when divine scourges were reproving me and the proud of the world were provoking me, saying: Where is your help, where is your hope, where is the goodness of your God? I searched out your commandments all the more vehemently, seeking consolation in them.\n\nTheir heart has curdled like milk. Since milk is sweet by nature, yet when corrupted by a fault it curdles and turns sour. So too the proud, that is, the heretics, once had a sweet heart in the Holy Scriptures; but perverting them in the drunkenness of their own understanding, they have become curdled and most bitter. But I have meditated on your law, through which you humble the proud, through which you grant grace to the humble.\n\nIt is good for me that you have humbled me, that I may learn your justifications. The voice of the Church says: It was good for me that you humbled me, because through this I learned to fulfill your commandments in action. It is good for me that you have humbled me, that I may learn your justifications; because they are learned not in pride, but in humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":922,"ref":"p922","source":"Bonum mihi lex oris tui, super millia auri et argenti. Lex oris Dei Christus est; qui non venit legem solvere, sed adimplere (Matth. v). Quem praevidens propheta super omnes thesauros concupiscit; quia non solum amicos diligi, sed etiam inimicis praecipit ignosci.\n\nIOD. Manus tuae fecerunt me et plasmaverunt me, da mihi intellectum ut discam mandata tua. Magnum est enim ut se homo intelligat manu Dei factum plasmalumque, et ad ejus imaginem esse compositum. Quod si cognoverit, scientiam poscere debet, ut mandata ejus intelligat atque custodiat; ne recedens ab eis, qui fuit imago Dei incipiat imago esse diaboli.\n\nQui timent te videbunt me, et laetabuntur. Vox Ecclesiae, hoc est, ut illi qui Deum timent, videant suum intellectum, et laetitiam habeant: quia Ecclesia quando videt alios mandata Dei observare, magnam laetitiam habet. Postea invicem sie laetabuntur, et hic, et in futuro. Quia in verbo tuo supersperavi, id est, in Christo habeo spem.","english":"Good to me is the law of your mouth, above thousands of gold and silver. The law of God's mouth is Christ, who did not come to destroy the law but to fulfill it (Matt. 5). Foreseeing him, the prophet longs for him above all treasures, because he commands not only that friends be loved but also that enemies be forgiven.\n\nJOD. Your hands have made me and formed me; give me understanding that I may learn your commandments. For it is a great thing that a man understand that he was made and formed by the hand of God, and fashioned after his image. And if he has known this, he ought to seek knowledge, that he may understand and keep his commandments; lest, departing from them, he who was the image of God begin to be the image of the devil.\n\nThose who fear you will see me and rejoice. The voice of the Church, that is, that those who fear God may see their own understanding and have joy; because the Church, when she sees others observing God's commandments, has great joy. Afterwards they will rejoice in turn, both here and in the future. Because in your word I have hoped exceedingly, that is, in Christ I have hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":923,"ref":"p923","source":"Cognovi, Domine, quia aequitas judicia tua et in veritate tua. AEquitas tua est, ut peccatores arguas pro delictis: Veritas, ut superbos humilies a proceritatibus suis. Ergo quia me humiliasti, ut corrigeres:\n\nFiat nunc misericordia tua, ut consoletur me. Vox prophetae in persona Ecclesiae. Praevidebat propheta per Spiritum sanctum Christum venturum esse in carne, qui erat misericordia, ut nos redimeret secundum quod promiserat, et me consolaretur. Adimplevit quod promisit; quia dicit in alio loco: Miserationes multae sunt apud Deum, et nostra peccata multa sunt (Ps. cxliii). Inde dicit: Miserationes tuae multae sunt. Secundum eloquium tuum servo tuo. Secundum quod promisisti, veni redimere servum tuum, populum Christianum, qui libi servit specialiter. Fiat nunc misericordia tua ut consoletur me, secundum eloquium tuum servo tuo. Promisisti enim, ut post humilitatem afflictionis, tribueres praesidium consolationis.","english":"I have known, Lord, that your judgments are equity, and in your truth. Your equity is that you reprove sinners for their offenses; your truth, that you bring down the proud from their heights. Therefore, because you have humbled me, to correct me:\n\nLet your mercy now be done, that it may console me. The voice of the prophet in the person of the Church. The prophet foresaw through the Holy Spirit that Christ would come in the flesh, who was mercy, that he might redeem us according to what he had promised, and console me. He fulfilled what he promised; for he says in another place: Many are the mercies with God, and our sins are many (Ps. 143). Hence he says: Many are your mercies. According to your word to your servant. According to what you promised, come to redeem your servant, the Christian people, who serve you especially. Let your mercy now be done that it may console me, according to your word to your servant. For you promised that after the humility of affliction, you would grant the aid of consolation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":924,"ref":"p924","source":"Veniant mihi miserationes tuae et vivam, quia lex tua meditatio mea est. Jam legem tuam meditor, sed in aeternam vitam venire non possum, nisi a te inibi fuero commutatus.\n\nConfundantur superbi, quia injuste iniquitatem fecerunt in me. Confundantur in peccatis suis, et cognoscant se inique gessisse adversus justum. Ego autem exercebor in mandatis tuis. Ostendens eis quae oporteat agere. Ego autem. Vox Ecclesiae. Exercebor in mandatis tuis. Dum isti supradicti sic fecerunt: ego in tuis praeceptis ibi me exerceo.\n\nConvertentur mihi timentes te, et qui noverunt testimonia tua. Hoc est ut, me docente, cognoscentes ea ad te conversi fiant.\n\nFiat cor meum immaculatum in justificationibus tuis, ut non confundar. Et quia de corde procedit numerositas viliorum, sicut Dominus ait in Evangelio: ideo propheta immaculatum se fieri poscit in Dei justificationibus, ut cum in judicio damnationis sententia non confundat (Ps. cxviii). Sic et nos premere debemus varias cogitationes, ne nobis contusionem praeparent cum eas desideraverimus implere. Fiat cor meum immaculatum. Hic cor pio anima ponitur. Ac si dicat: Fiat anima mea sine peccato mortali. In justificationibus tuis ut non confundar. Hoc est, ut non habeam confusionem aeternam.","english":"Let your mercies come to me and let me live, for your law is my meditation. I already meditate on your law, but I cannot come to eternal life unless I have been changed by you therein.\n\nLet the proud be confounded, because they have unjustly wrought iniquity against me. Let them be confounded in their sins, and let them know that they have acted wickedly against the just. But I will exercise myself in your commandments. Showing them what they ought to do. But I. The voice of the Church. I will exercise myself in your commandments. While those aforementioned have done so: I exercise myself there in your precepts.\n\nLet those who fear you be turned to me, and those who have known your testimonies. That is, that, with me teaching, knowing them, they may be turned to you.\n\nLet my heart be immaculate in your justifications, that I may not be confounded. And because from the heart proceeds a multitude of vices, as the Lord says in the Gospel: therefore the prophet asks that he be made immaculate in God's justifications, so that when the sentence of damnation does not confound him in judgment (Ps. 118). So too we ought to press down various thoughts, lest they prepare confusion for us when we have desired to fulfill them. Let my heart be immaculate. Here heart is put for the pious soul. As if he were saying: Let my soul be without mortal sin. In your justifications that I may not be confounded. That is, that I may not have eternal confusion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":925,"ref":"p925","source":"CAPH. Defecit in salutari tuo anima mea. In Jesu, quia venit salvum facere populum suum a peccatis eorum. Et in verbum tuum supersperavi. Quod in principio Deus erat apud Deum, ut veniat ad redemptionem bumanam.\n\nDefecerunt oculi mei in eloquium tuum: dicentes, Quando consolaberis me? Attende. Hanc suscipio consolationem te advenire de coelis in defectione spiritualium oculorum.\n\nQuia factus sum sicut uter in pruina: justificationes tuas non sum oblitus. Dominus in Evangelio dixit: Nemo ponit vinum novum in utres veteres (Marc, ii): significans peclus humanum diuturnis repletum vitiis non posse continere mandata Dei. Ergo et nos si incalescamus naturali ardore ut peccemus: cum mandata Dei accipimus, repentinus exstinguitur hic calor, et erimus quasi uter in pruina, refrigerato in nobis ardore peccati.\n\nQuot sunt dies servi tui; quando facies de persequentibus me judicium. Pauci sunt dies hujus vitae. Tu, Domine, contere in judicio tuo Satanam cum satellitibus suis, sub pedibus nostris velociter, qui nos persequuntor.","english":"CAPH. My soul has fainted for your salvation. In Jesus, because he came to save his people from their sins. And in your word I have greatly hoped. That which in the beginning was God with God, that he might come for human redemption.\n\nMy eyes have fainted for your eloquence, saying, When will you console me? Attend. I receive this consolation: that you come from the heavens in the fainting of spiritual eyes.\n\nBecause I have become like a wineskin in the frost: I have not forgotten your justifications. The Lord said in the Gospel: No one puts new wine into old wineskins (Mark 2), signifying that the human breast, filled with long-standing vices, cannot contain the commandments of God. Therefore we also, if we grow warm with natural ardor so as to sin: when we receive the commandments of God, this heat is suddenly extinguished, and we shall be like a wineskin in the frost, the ardor of sin being cooled within us.\n\nHow many are the days of your servant; when will you execute judgment on those who persecute me. Few are the days of this life. You, Lord, crush in your judgment Satan with his attendants, quickly under our feet, who persecute us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":926,"ref":"p926","source":"Narraverunt mihi iniqui fabulationes, sed non ut lex tua, Audivit multa ah haereticis ac gentibus quae non conveniunt mandatis Dei. Ideo adjungit:\n\nOmnia mandata ejus veritas. Nulla enjm falsitate comprehenduntor. Iniqui persecuti sunt me, adjuva me. Gravia adversus principatus et potestates sustineo bella, et ideo non peto, ut amoveatur hoc certamen; sed ut adjuver, sciens neminem posse coronari pisi qui legitime certaverit.\n\nPaulo minus consummaverunt me in terra; ego au· tem non dereliqui mandata tua. Valde me corporalia vitia in terra humiliassent: nisi custodissem mandata divina,\n\nSecundum misericordiam tuam vivifica me. In aeternam vitam; quia ego jam non mihi vivo: vivit autem in me Christus. Ut custodiam testimonia oris tui. Vel ea quae in Lege mandasti; vel illa quae in Evangeliis protulisti.\n\nLAMED. In aeternum Domine, verbum tuum permanet in caelo. In homine illo coelesti qui, relicta imagine terrena, factus est coelum.","english":"The wicked have told me their fables, but not according to your law. He has heard many things from heretics and the nations which do not agree with the commandments of God. Therefore he adds:\n\nAll his commandments are truth. For they are comprehended by no falsehood. The wicked have persecuted me; help me. I endure grievous wars against principalities and powers, and therefore I do not ask that this contest be removed, but that I be helped, knowing that no one can be crowned unless he has competed lawfully.\n\nThey have almost consumed me on the earth; but I have not forsaken your commandments. Bodily vices would have greatly humbled me on the earth, unless I had kept the divine commandments.\n\nAccording to your mercy give me life. Unto eternal life; because I now no longer live for myself: but Christ lives in me. That I may keep the testimonies of your mouth. Either those things which you commanded in the Law; or those which you brought forth in the Gospels.\n\nLAMED. Forever, O Lord, your word remains in heaven. In that heavenly man who, having left behind the earthly image, has become heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":927,"ref":"p927","source":"In generationem et generationem veritas tua. Una generatio est Legis et prophetarum: altera Evangeliorum. In bis generationibus veritas permanet Dei: quia nihil mendacii protulerunt. Fundasti terram, et permanet. Non illam quae cum coelo praeterit; sed illam in qua verbum Dei multiplicatur.\n\nOrdinatione tua perseverat dies; quoniam omnia serviunt tibi. Qui, relictis mundi tenebris, in lumine Dei vivit; ille in Deum, qui dies verus est, perseverat. Et Omnia quae ex ordinatione ejus perficit, ei deputat serviendum.\n\nNisi quod lex tua meditatio mea est, tunc forte periissem in humilitate mea. Dat exemplum, ut etiamsi in diversis persecutionibus humiliemur, legem meditemur, ne pereaumus.\n\nIn aeternum non obliviscar justificationes tuas: quia in ipsis vivificasti me. Transferens me post certamina multa iu vitam aeternam.\n\nTuus sum ego, salvum me fac, Domine, quoniam justificationes tuas exquisivi. Ego tuus famulus, et tu Deus meus. A te posco salvari, quia venter non est mihi Deus, nec sum inani gloriae deditus, sed justificationibus tuis.","english":"Your truth is from generation to generation. One generation is that of the Law and the Prophets; the other is that of the Gospels. In these generations the truth of God remains, because they have brought forth nothing of falsehood. You founded the earth, and it remains—not that earth which passes away with the heaven, but that earth in which the word of God is multiplied.\n\nBy your ordinance the day perseveres, for all things serve you. He who, having left behind the darkness of the world, lives in the light of God—he perseveres in God, who is the true day. And all things that he accomplishes by his ordinance, he reckons as service to him.\n\nUnless your law had been my meditation, then perhaps I would have perished in my lowliness. He gives an example, that even if we are brought low in various persecutions, we should meditate on the law, lest we perish.\n\nI will not forget your justifications forever, for in them you have given me life—carrying me over into eternal life after many struggles.\n\nI am yours; save me, O Lord, for I have sought out your justifications. I am your servant, and you are my God. From you I ask to be saved, because the belly is not my God, nor am I given over to empty glory, but to your justifications.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":928,"ref":"p928","source":"Me exspectaverunt peccatores, ut perderent me, testimonia tua intellexi. Longo me certamine adversae potestates impugnant, sed ego intelligens testimonia tua, consolationem recepi ex eis.\n\nOmnis consummationis vidi finem. Christum utique, qui finis est Legis, et prophetarum consummatio. Propheta praevidit in spiritu consummasse eum omnia quae scripta sunt de eo in Lege, et prophetis, et psalmis. Siquidem ipse in passione ait: Consummatum est (Joan. xix).Latum mandatum tuum nimis. Spatiosum enim praevidit tempus illud ab eo quo se mandavit per Legem et prophetas venturum, usquequo procedat per Evangelium.\n\nMEM. Quomodo dilexi legem tuam, Domine: tota die meditatio mea est. In hoc apparet eum Legem Dei diligere: quia omne tempus vitae suae eam cognoscitur meditari. Die autem dixit, pro eo quod a splendore divinae lucis eluceat.\n\nSuper inimicos meos prudentem me fecisti mandato tuo, quia in aeternum mihi est. Inimici prophetae, Judaei sunt, qui spiritualiter non intelligunt. Quibus prudentiorem propheta se dicit, quia in his mandatis quae in aeternum servavit, venturum Dominum praevidit.","english":"Sinners waited for me to destroy me; I understood your testimonies. With a long struggle the adverse powers assail me, but I, understanding your testimonies, received consolation from them.\n\nI have seen the end of all consummation. Christ, surely, who is the end of the Law and the consummation of the prophets. The prophet foresaw in the spirit that he had consummated all things that were written concerning him in the Law, and the Prophets, and the Psalms. Indeed he himself said in his passion: It is consummated (John 19). Your commandment is exceedingly broad. For he foresaw that time to be spacious, from the time when he commanded himself to come through the Law and the prophets, until he proceeds through the Gospel.\n\nMEM. How I have loved your law, Lord: my meditation is all day long. In this it appears that he loves the Law of God: because he is known to meditate on it at every time of his life. But he said day, for that which shines forth from the splendor of the divine light.\n\nYou have made me wiser than my enemies by your commandment, because it is mine forever. The prophet's enemies are the Jews, who do not understand spiritually. Than these the prophet says he is wiser, because in these commandments, which he kept forever, he foresaw the Lord who was to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":929,"ref":"p929","source":"Super omnes docentes me intellexi, quia testimonia tua meditatio mea est. Docebant tunc scribae et pharisaei habentes scientiae elavem: sed iste super his intelligit, qui mysterium unguentorum, et festivitatum atque holocautomatum, in Evangeliis vidit esse complendum.\n\nSuper senes intellexi: quia mandata tua quaesivi. Super sacerdotes et principes'cuncta legis mandata requiro: quia in novo Testamento agi praestolor quod cerno in veteri liguratum.\n\nAb omni via mala prohibui pedes meos, ut custodiam verba tua. A praecipitio coeni facinorosi me semper inhibui, ut facilius verbum mandatorum custodire valerem.\n\nA judiciis tuis non declinavi, quia tu legem posuisti mihi. Legem mandatorum a te suscepi, quod si ab his declinarem judiciis: in aeterno judicio condemnarer.\n\nQuam dulcia faucibus meis eloquia tua! super met et favum ori meo. Transito melle, vel alio cibo palato, nullum ultra saporem habet: sed eloquia tua, Domine, sive in ore, sive in faucibus, vel in arcano abditi pectoris, semper dulcia sunt meditantibus ea. Nam sicut mel visibile amaritudinem arcet nostrarum faucium: ita eloquiis Dominicis amaritudines nostrorum criminum mitigantur.","english":"I understood above all those who taught me, for your testimonies are my meditation. The scribes and Pharisees then were teaching, holding the key of knowledge; but this one understands above them, who saw in the Gospels that the mystery of anointings, and of feasts and of whole burnt offerings, was to be fulfilled.\n\nI understood above the aged, because I sought your commandments. Above the priests and princes I seek all the commandments of the law, because I await in the New Testament what I see foreshadowed in the Old.\n\nFrom every evil way I restrained my feet, that I might keep your words. From the precipice of shameful deed I always held myself back, that I might more easily be able to keep the word of your commandments.\n\nFrom your judgments I did not turn aside, because you set the law before me. I received from you the law of your commandments, so that if I turned aside from these judgments, I would be condemned in the eternal judgment.\n\nHow sweet to my throat are your words! Above honey and the honeycomb to my mouth. When honey or other food has passed to the palate, it has no further taste; but your words, Lord, whether in the mouth, or in the throat, or in the hidden recess of the heart, are always sweet to those who meditate on them. For just as visible honey drives away the bitterness of our throats, so the bitterness of our sins is softened by the Lord's words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":930,"ref":"p930","source":"A mandatis tuis intellexi, propterea odivi omnem viam iniquitatis. Supradictam mandatorum dulcedinem hauriens, iniquae amaritudinis viam odivi.\n\nNUN. Lucerna pedibus meis verbum tuum, Domine. Si in hujus saeculi noctibus in nobis verbi Dei luceat lumen: non incidunt pedes nostri in laqueos funium ac praecipitia fovearum, quae manus artis diabolicae in nostris offendiculis praeparant. Et lumen semitis meis. Ut hoc lumine praeeunte, dum vitae istius semitas gradimur: in eam quae via vera est, perducamur.\n\nJuravi et statui custodire judicia justitiae tuae, Primum juravit, ut ab hac custodia non dissolvatur. Deinde statuit, ut quae juraverat Armet, sciens nihit in Dei judiciis nisi per justitiam propalari.\n\nHumiliatus sum usquequaque, Domine: vivifica me secundum verbum tuum. Didicit humilitatem quam Christus docuit: qui mitis est, et humilis corde. Ideo nunc deprecatur, ut sicut ille post humilitatem formae servilis exaltatus est in gloriam Dei Patris, ita et iste ab bac humilitate corporea in vitam transferatur aeternam.","english":"From your commandments I understood; therefore I hated every way of iniquity. Drinking in the sweetness of the commandments mentioned above, I hated the way of bitter iniquity.\n\nNUN. Your word, Lord, is a lamp to my feet. If in the nights of this world the light of God's word shines in us, our feet do not fall into the snares of ropes and the pits of traps, which the hand of the devil's cunning prepares at our stumbling blocks. And a light to my paths. So that, with this light going before us as we tread the paths of this life, we may be led into that way which is the true way.\n\nI have sworn and determined to keep the judgments of your justice. First he swore, that he might not be released from this keeping. Then he determined, that he might arm himself with what he had sworn, knowing that nothing in God's judgments is brought forth except through justice.\n\nI have been humbled everywhere, Lord; give me life according to your word. He has learned the humility that Christ taught, who is meek and humble of heart. Therefore he now prays that, just as that one after the humility of the form of a servant was exalted into the glory of God the Father, so also this one may be transferred from this bodily humility into eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":931,"ref":"p931","source":"Voluntaria oris mei beneplacita fac, Domine. Vox Ecclesiae. Ac si dicat: Vota mea quae tibi offero, beneplaci(??)a tibi sint, id est, acceptabilia et delectabilia. Et judicia tua doce me. Hoc est, tua mandata, ut intelligam et impleam.\n\nAnima mea in manibus tuis. Hoc est, sensibus tuis: quia paratus sum ut operer. Et in alio loco dicit: Anima mea in manibus meis. Quomodo dicit in manibus meis? Eo quod paratus sum martyrium sustinere propter Christum.\n\nPosuerunt peccatores laqueos mihi. Vide quod laqueus secus viam ponitur, et si egressus fueris de via, cades in laqueum. Quid sunt isti laquei, nisi tendiculae diaboli, vel suggestiones daemonis? Vitia etiam et peccata possunt intelligi. Et in mandatis tuis non erravi. Vox Ecclesiae. Non erravi a tuis mandatis, sed custodivi in operatione.\n\nHaereditate acquisivi testimonia tua. Tua testimonia et tua praecepta, hoc est mea haereditas in aeternum, et hic, et in futurum. Quia exsultatio cordis mei sunt. Tua testimonia, hoc est, exsultatio: quia Ecclesia in mandatis Dei delectatur et exsultat.","english":"Make the freewill offerings of my mouth pleasing, Lord. The voice of the Church. As if she were saying: May my vows, which I offer to you, be pleasing to you, that is, acceptable and delightful. And teach me your judgments. That is, your commandments, so that I may understand and fulfill them.\n\nMy soul is in your hands. That is, in your senses, because I am ready to act. And in another place he says: My soul is in my hands. How does he say, in my hands? Because I am ready to endure martyrdom for Christ.\n\nSinners have set snares for me. See that the snare is set beside the way, and if you depart from the way, you will fall into the snare. What are these snares, if not the traps of the devil, or the suggestions of the demon? Vices also and sins can be understood. And in your commandments I have not erred. The voice of the Church. I have not erred from your commandments, but I have kept them in action.\n\nBy inheritance I have acquired your testimonies. Your testimonies and your precepts, that is, my inheritance forever, both here and in the future. Because they are the exultation of my heart. Your testimonies, that is, exultation, because the Church delights and exults in the commandments of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":932,"ref":"p932","source":"Inclinavi cor meum. Non fui superbus, sed humilis, et ideo inclinavi cor meum, ut te intelligerem: quia superbi non inclinant cor ad humilitatem. Ad quid inclinavi cor meum? dicit Ecclesia. Ad faciendas justificationes tuas, Hoc est mandata tua. In aeternum propter retributionem. Vitae aeternae, ut illam merear percipere.\n\nSAMECH. Iniquos odio habui, et legem tuam dilexi. Vox prophetae in persona Ecclesiae. Quomodo dicit, iniquos odio habui: dum Dominus dicit: Diligite inimicos vestros, benefacite his qui vos oderunt (Luc. vi)? Et alibi: Orate pro persequentibus et calumniantibus vobis (Matth. v). Et hic quomodo dicit, Odio habui? Sed secundum legem veteris Testamenti potest se defendere, sicut dictum est: Diliges amicum tuum, et odio habebis inimicum tuum (Levit, xix). Sed modo intelligendum est: Odio habui: vitia et peccata. Et dilexi: hoc est illam naturam, quia non licet odisse creaturam Dei, sed peccatum. Sicut alibi dicit: Perfecto odio oderam illos (Psal. cxviii). Et odium non perfectum. Quare? Quia qui odit fratrem suum, hamicida est (I Joan. xiii). Et legem tuam ditexi, id est, tuam legem quam tu praecepisti, dilexi, opere implevi·","english":"I have inclined my heart. I was not proud but humble, and therefore I inclined my heart so that I might understand you, because the proud do not incline their heart to humility. To what end have I inclined my heart? says the Church. To doing your justifications, that is, your commandments. Forever, because of the recompense. Of eternal life, that I may deserve to receive it.\n\nSAMEKH. I have hated the wicked, and I have loved your law. The voice of the prophet in the person of the Church. How does he say, I have hated the wicked, when the Lord says: Love your enemies, do good to those who hate you (Luke 6)? And elsewhere: Pray for those who persecute and slander you (Matthew 5). And here how does he say, I have hated? But according to the law of the Old Testament he can defend himself, as it is said: You shall love your friend, and you shall hate your enemy (Leviticus 19). But now it must be understood thus: I have hated, namely, vices and sins. And I have loved, that is, that nature, because it is not permitted to hate a creature of God, but sin. As he says elsewhere: With perfect hatred I have hated them (Psalm 118). And it is not a perfect hatred. Why? Because whoever hates his brother is a murderer (1 John 3). And I have loved your law, that is, I have loved your law which you commanded, I have fulfilled it in deed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":933,"ref":"p933","source":"Adjutor et susceptor meus es tu. Adjutor, in praesenti: susceptor, in futuro. Et in verbo tuo spero. Hoc est, in Christo, quia verbum Patris Filius est.\n\nDeclinate a me, maligni, et scrutabor mandata Dei mei. Vox prophetae in persona Ecclesiae: optando dicit: Declinate a me, maligni. Si volucris perfecte poenitentiaae agere: segregare te debes a consortio peccatorum vel omnium malorum hominum, et fugere in alium locum, ut perfecte eam agere valeas. Declinate a me, maligni: hi sunt daemones, vitia et peccata: vel adversariae potestates. Quia dum ipsi tendiculas tibi praeparant, et suggestiones pessimas: non potes scrutari mandata Dei, ut illa bene intelligas. Sed si volueris poenitentiam agere: segregare te debes ab illorum consortio.\n\nSuscipe me secundum eloquium tuum. David dicit: Suscipe me a carne secundum quod promisisti, ut de mea carne carnem acciperes et me redimeres. Et vivam. Hoc est in anima si me redemeris, et hic, et in futurum. Et ne confundas me ab exspectatione mea. De hoc quod exspectavi eam salvationem, cum veneris non confundar, ut non habeam confusionem neque hic, neque in futurum.","english":"You are my helper and my supporter. Helper in the present, supporter in the future. And in your word I hope. That is, in Christ, because the Son is the Word of the Father.\n\nDepart from me, you wicked, and I will search out the commandments of my God. The voice of the prophet in the person of the Church: he says by way of desire: Depart from me, you wicked. If you wish to perform penance perfectly, you must separate yourself from the company of sinners or of all wicked men, and flee to another place, so that you may be able to perform it perfectly. Depart from me, you wicked: these are the demons, vices, and sins, or the hostile powers. For while they prepare snares for you and most wicked suggestions, you cannot search out the commandments of God so as to understand them well. But if you wish to do penance, you must separate yourself from their company.\n\nReceive me according to your word. David says: Receive me from the flesh according to what you have promised, so that from my flesh you might take flesh and redeem me. And I shall live. That is, in the soul, if you redeem me, both here and in the future. And do not put me to shame in my expectation. Concerning this, that I have awaited salvation, may I not be put to shame when you come, so that I may have no confusion neither here nor in the future.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":934,"ref":"p934","source":"Adjuva me. Auxilium rogat. Et salvus ero. In anima, si veneris ut me adjuves. Et meditabor in justificationibus tuis. Id est, in tuis mandatis. Semper. Sine fine.\n\nSprevisti omnes discedentes. Id est, despexisti. A justitiis tuis. Quare? Quia injusta est cogitatio eorum. Ideo sprevisti: quia discedunt a tuis mandatis, et cogitatio eorum injusta est: haereticorum, Judaeorum ve! omnium malorum, et contra Christum, et contra Ecclesiam.\n\nPraevaricantes reputavi omnes peccatores terrae. Optando dicit propheta in persona Ecclesiae: quia ante adventum Christi praevaricatores erant: qui sub debito tenebantur propter praevaricationem primi hominis Adae, et omnes ad infernum descendebant: etiam ipsi infantes ad Infernum descendebant: quia propter illud debitum praevaricatores reputabantur: nisi per baptismum abluti fuissent. Et modo, qui non sunt baptizati, ad infernum descendunt. Praevaricantes reputavi. Quia non omnes peccatores, praevaricatores: sed, omnes praevaricatores, peccatores. Ideo dilexi testimonia tua. Ne in bis praevaricator appaream.","english":"Help me. He asks for help. And I shall be saved. In my soul, if you come to help me. And I will meditate on your justifications. That is, on your commandments. Always. Without end.\n\nYou have despised all who depart. That is, you have looked down on them. From your just judgments. Why? Because their thought is unjust. Therefore you have despised them: because they depart from your commandments, and their thought is unjust: of heretics, or of Jews, or of all the wicked, both against Christ and against the Church.\n\nI have reckoned all the sinners of the earth as transgressors. By wishing, the prophet speaks in the person of the Church: because before the coming of Christ they were transgressors: who were held under debt because of the transgression of the first man Adam, and all were descending to hell: even infants themselves were descending to hell: because on account of that debt they were reckoned transgressors: unless they had been washed clean through baptism. And now, those who are not baptized descend to hell. I have reckoned them transgressors. Because not all sinners are transgressors: but all transgressors are sinners. Therefore I have loved your testimonies. Lest I appear a transgressor in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":935,"ref":"p935","source":"Confige timore tuo carnes meas: a judiciis enim tuis timui. Metuo futurum judicium: ideo cruci-tuae configens omnes concupiscentias carnis, tibi convivere, tibi commori, tibi consepeliri paratus sum, ut in futuro tibi consurgere merear. Sed et nos, Domine, deprecamur, ut in timore tuo confixi, lucerna sacri luminis praeeunte, a peccati funibus absoluti, et tua porlio facti: illam viam incedere valeamus, quae nos a malorum liberatos suppliciis, angelis faciat cohaeredes. Per ipsum Dominum Jesum Christum: cui est cum aeterno Patre et Spiritu sancto honor et gloria, in saecula saeculorum. Amen.\n\nSalubri nos semper consilio et sacro eloquio beatus bortatur propheta: ut justitiam quam ille custodivit in opere, nos debeamus fideliter exsequi et dissolubiliter retinere. Qui ut segnes et inertes animos ad haec custodienda facilius excitet, quid meriti pro ipsius custodiae justitia adipiscamur, edocet dicens:","english":"Pierce my flesh with your fear, for I have feared your judgments. I fear the judgment to come; therefore, crucifying all the desires of the flesh, I am ready to live with you, to die with you, to be buried with you, so that in the future I may deserve to rise with you. But we also, Lord, beseech you that, pierced with your fear, with the lamp of sacred light going before us, absolved from the cords of sin and made your portion, we may be able to walk that way which, having freed us from the punishments of evils, makes us co-heirs with the angels. Through the same Lord Jesus Christ: to whom is honor and glory with the eternal Father and the Holy Spirit, for ever and ever. Amen.\n\nThe blessed prophet always urges us with wholesome counsel and sacred eloquence: that the righteousness which he kept in deed, we should faithfully carry out and retain indissolubly. And so that he may more easily stir sluggish and inert minds to keep these things, he teaches what reward we obtain for the righteousness of that keeping, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":936,"ref":"p936","source":"AIN. Feci judicium et justitiam: non tradas me calumniantibus me. Jugiter nos in hoc mortali corpore vitiorum caterva persequitur: sed si mensura judiciorum ae justificationum Dei in nobis maneat, ut prudenti consilio ea quae his conveniunt faciamus: horum persecutorum manibus non trademur.\n\nSuscipe servum tuum in bono. Quia servire me peccato jam nescio. Ut non calumnientur me superbi. Diabolus et ministri ejus.\n\nOculi mei defecerunt in salutare tuum. In Jesum, qui Hebraice Salvator dicitur. Et in eloquium justitiae tuae. In Verbum illud quod erat in principio apud Deum: qui justitias legis non venit solvere, sed implere.\n\nFac cum servo tuo secundum misericordiam tuam. Ut ipse vota mea perficiam. Et justificationes tuas doce me. Ut eas, sicut saepius optavi, possim advertere.\n\nServus tuus sum ego: da mihi intellectum ut sciam testimonia tua. A te ea discam, et non ab haereticis,! vel Judaeis: quia mihi nullum tempus est ab exercitatione tuae servitutis otiosum.","english":"AIN. I have done judgment and justice: do not deliver me to those who slander me. Continually in this mortal body the crowd of vices pursues us: but if the measure of God's judgments and justifications remains in us, so that by prudent counsel we do what befits them, we shall not be delivered into the hands of these persecutors.\n\nTake up your servant for good. Because I no longer know how to serve sin. That the proud may not slander me. The devil and his ministers.\n\nMy eyes have failed for your salvation. For Jesus, who in Hebrew is called Savior. And for the word of your justice. For that Word which was in the beginning with God: who came not to destroy the just ordinances of the law, but to fulfill them.\n\nDeal with your servant according to your mercy. That I myself may accomplish my vows. And teach me your justifications. That I may be able, as I have so often desired, to attend to them.\n\nI am your servant: give me understanding that I may know your testimonies. May I learn them from you, and not from heretics or Jews: because for me no time is idle from the exercise of your service.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":937,"ref":"p937","source":"Tempus faciendi, Domine: dissipaverunt iniqui legem tuam. Judaei utique qui eam spiritualiter non intellexerunt. Sed veniet tempus quando occulta illius, Dominus faciet praedicatione Evangelica reserari.\n\nIdeo dilexi mandata tua: super aurum et topazion. Sicut enim aurum cunctorum metallorum praecellit pretium: ita topazius omnium gemmarum in se continens pulchritudinem, omnium vincit honores. Ideo propheta super haec omnia Dei mandata diligit: quia in his adventum Domini, qui mundum redempturus est, nuntiatum intelligit.\n\nPropterea ad omnia mandata tua dirigebar: omnem viam iniquam odio habui. Nihil de viis iniquitatis accessit: sed sicut perambulavi integre: ita omnia quae in viis iniquitatis morabantur, odivi.\n\nPHE. Mirabilia testimonia tua, Domine: ideo scrutata est ea anima mea. Vidi in his aliud agi, aliud figurari. Ideoque quia mirum mihi esi: diligentius perscrutatus, cuncta, te declarante, cognosco: sicut sequitur.","english":"It is time to act, O Lord: the wicked have destroyed your law—namely the Jews, who did not understand it spiritually. But the time will come when the Lord will make its hidden things disclosed through the preaching of the Gospel.\n\nTherefore I have loved your commandments above gold and topaz. For just as gold surpasses the value of all metals, so the topaz, containing in itself the beauty of all gems, surpasses the honors of all. Therefore the prophet loves the commandments of God above all these things, because in them he understands the coming of the Lord, who is to redeem the world, has been announced.\n\nTherefore I was directed toward all your commandments: I have hated every wicked way. Nothing from the ways of iniquity came near me, but just as I have walked blamelessly, so I have hated all things that lingered in the ways of iniquity.\n\nPHE. Your testimonies are wonderful, O Lord: therefore my soul has searched them out. I have seen in them one thing done, another figured. And therefore, because it is wonderful to me, having searched more diligently, with you revealing them, I come to know all things, as follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":938,"ref":"p938","source":"Declaratio sermonum tuorum illuminat, et intellectum dat parvulis. Sermones Dei sunt scripta propherum et Legis quae in Evangeliis declarantur: dum Verbum caro factum babitatin nobis, et multis virtutibus Deum ostendit. Sed horum intellectus parvitati nostrae, qui in innocentia renati sumus, tribuitur: Domino sic dicente: Confiteor libi, Domine, Pater caeli et terrae: quia abscondisti haec a sapientibus et I prudentibus, et revelasti ea parvulis (Matth. x).\n\nOs meum aperui et attraxi spiritum: quia mandata tua desiderabam. Cor mundum reseravi, et dignum me effeci desiderio mandatorum tuorum, in quem Spiritus sanctus diffunderetur.\n\nAspice in me et miserere mei: secundum judicium diligentium nomen tuum. Ut illo me judicio muheres quo reliquos qui diligunt nomen tuum.\n\nGressus meos dirige secundum eloquium tuum. Et non secundum corporeas voluntates. Et non dominetur mei omnis iniquitas. Quia tuo sum famulatui mancipatus.","english":"The unfolding of your words gives light, and gives understanding to the little ones. The words of God are the writings of the prophets and of the Law, which are made clear in the Gospels: when the Word was made flesh and dwelt among us, and by many mighty works showed forth God. But the understanding of these things is granted to our littleness, we who have been reborn in innocence, the Lord saying thus: I confess to you, Lord, Father of heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them to little ones (Matthew 11).\n\nI opened my mouth and drew in the spirit: because I desired your commandments. I unbarred a clean heart, and made myself worthy of the desire of your commandments, so that the Holy Spirit might be poured into me.\n\nLook upon me and have mercy on me: according to the judgment of those who love your name. That you may change me by that judgment by which you change the rest who love your name.\n\nDirect my steps according to your word. And not according to bodily desires. And let no iniquity have dominion over me. Because I am bound to your service.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":939,"ref":"p939","source":"Redime me a calumniis hominum: ut custodiam mandata tua. Calumniae sunt, cum justis hominibus crimen impietatis objicitur. Et ex quibus se redimi deposcit a Deo, ut ejus mandata custodiat.\n\nFaciem tuam illumina super servum tuum. Confirma me effigie imaginis gloriae tuae. Et doce me justificationes tuas. Ut quod in illis cerno per speculum, certa contemplatione conspiciam.\n\nExitus aquarum deduxerunt oculi mei: quia non custodierunt legem tuam. Veram semper agit poenitentiam hic sauctus, et non cessat fluentis lacrymarum antiqua delicta diluere: ut intelligas, nisi veram poenitentiam egeris, tibi facile non dimitti quae gesseris. Vera est enim poenitentia, jugiter fletibus commissa diluere et abluta non iterare.\n\nSADE. Justus es, Domine, et rectum judicium tuum: mandasti justiliam testimonia tua, et veritatem tuam nimis, Omnia quae mandante te patimur, justa, recta, ac vera sunt: quia ant pro peccatis nostris ingruunt: aut ut probati manifestemur, eveniunt.","english":"Redeem me from the slanders of men, that I may keep your commandments. Slanders are when a charge of impiety is brought against just men. And he asks to be redeemed by God from these, so that he may keep his commandments.\n\nMake your face shine upon your servant. Strengthen me in the likeness of the image of your glory. And teach me your justifications, so that what I perceive in them through a mirror, I may behold with certain contemplation.\n\nMy eyes have brought forth streams of water, because they did not keep your law. This holy man always performs true penitence, and does not cease to wash away old sins with flowing tears, so that you may understand that, unless you have performed true penitence, what you have done is not easily forgiven you. For true penitence is to wash away sins committed with continual weeping, and not to repeat what has been washed clean.\n\nSADE. You are just, O Lord, and your judgment is right: you have commanded your testimonies in justice, and your truth exceedingly. All things that we suffer at your command are just, right, and true, because they either come upon us for our sins, or happen so that we may be shown to be proven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":940,"ref":"p940","source":"Tabescere me fecit zelus domus tuae. Cum domus Dei, spelunca latronum eflicitur a malis habitatoribus: vel cum videro corpora Deo dicata volutabris facinorum inquinari. Quia obliti sunt verba tua inimici mei, Obliviscentes enim praecepta Legis, fecerunt domum tuam speluncam latronum.\n\nIgnitum eloquium tuum vehementer, et servus tuus dilexit illud. Quia sicut peccatum consumit: ita et peccantem, si convertatur illuminat.\n\nAdolescentior sum ego, et contemplus: justificationes tuas non sum oblitus. Quamquam haec David ex persona sua dicat, qui adolescentior caeteris fratribus quasi contemptus ad oves pascendas directus, dehinc in regnum electus est: tamen haec ad populum Christianum referenda sunt, qui prius contemptus, et de domo patris ejectus, recolens justificationes Dei, acceptis prioris primogenitis, prior effectus est.\n\nJustitia tua justitia in aeternum. Quam non cognovit populus ille prior semper esse perpetuam. Et lex tua veritas. Illis fuit umbra: nunc est Ecclesiae populo veritas. Sed propheta pro hac veritate multa perferens ait:","english":"The zeal of your house has made me waste away. When the house of God is made a den of thieves by evil inhabitants, or when I see bodies dedicated to God defiled by the mire of crimes. Because my enemies have forgotten your words. For forgetting the precepts of the Law, they have made your house a den of thieves.\n\nYour word is exceedingly fiery, and your servant has loved it. Because just as sin consumes, so too it enlightens the one who sins, if he is converted.\n\nI am younger and despised; I have not forgotten your justifications. Although David says these things in his own person, who as the younger among his brothers was, as it were, despised and sent to pasture the sheep, and thereafter chosen for the kingdom: yet these things must be referred to the Christian people, who formerly were despised and cast out from their father's house, remembering the justifications of God, and having received the firstborn rights of the former, became first.\n\nYour justice is justice forever. Which that former people did not know to be always everlasting. And your law is truth. For them it was a shadow; now for the people of the Church it is truth. But the prophet, enduring many things for this truth, says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":941,"ref":"p941","source":"Tribulatio et angustia invenerunt me: mandata tua medilatio mea est, Quamlibet tribuletur in poenis, coaretetur in vinculis: vox semper libera Dei mandata meditatur assidue. AEquitas testimonia tua in aeternum: intellectum da mihi et vivam. Ut pro eorum intelligentia, vitam possim capere sempiternam.\n\nCOPH. Clamavi in toto corde meo, exaudi me, Domine: justificationes tuas requiram, Clamavi ad te, salvum me fac, ut custodiam mandata tua. Hunc clamorem non corporeae vocis, sed mentis spiritualis esse, saepe momiimus: per quem justi a Deo exaudiuntur: vel ille precibus eorum pium pandit auditum.\n\nPraeveni in maturitate et clamavi: quia in verbo tuo speravi. Vetera vitia pudicitia juvenili praevenit, qui per maturitatem vivacis animi, spem Suam, numquam a verbis Dei removit.\n\nPraevenerunt oculi mei ad te diluculo: ut medita · rer eloquia tua. Non eum lux soporatum reperit, sed vigilantem Strenue, et circa divina eloquia oculorum spiritualium intentione meditantem.","english":"Tribulation and distress found me: your commandments are my meditation. However much one is troubled in punishments, constrained in chains, the voice, always free, meditates on God's commandments assiduously. Your testimonies are equity forever: give me understanding and I shall live. That, according to their understanding, I may be able to receive eternal life.\n\nCOPH. I cried with my whole heart, hear me, O Lord: I will seek your justifications. I cried to you, save me, that I may keep your commandments. We have often warned that this cry is not of the bodily voice but of the spiritual mind, through which the just are heard by God, or that he opens his gracious hearing to their prayers.\n\nI arose early in the morning and cried: because I hoped in your word. He who by the maturity of a lively mind never removed his hope from the words of God has forestalled old vices by youthful purity.\n\nMy eyes anticipated you at dawn: that I might meditate on your words. The light does not find him asleep, but diligently watchful and meditating on the divine words with the intent gaze of spiritual eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":942,"ref":"p942","source":"Vocem meam exaudi, Domine-, secundum misericordiam tuam, etc. Incessabiliter vocis spiritualis emittit gemitum, ut ab hac morfalltate in vitam transferatur aeternam.\n\nAppropinquaverunt persequentes me iniquitati: a lege autem tua longe facti sunt. Omnis enim qui inique sanctis appropinquat ut noceat, elongatur a lege Dei. Prope es tu, Domine: et omnia mandata tua aequitas. Non teneris locis, sed per veritatem mandatorum cordibus sanctorum illaberis.\n\nAb initio cognovi de testimoniis tuis. Ab Adam in omnibus patriarchis ac prophetis. Quia in aeternum fundasti ea, Evangeliis in quibus et nos fundati sumus supra fundamentum memoratum: sicut dixisse Paulum apostolum saepe meminimus.\n\nRES. Vide humilitatem meam et eripe me: quia legem tuam non sum oblitus. Tibi humilior, a te eripi me deprecer, ut exalter: quia memor sum legis tuae qua dixisti: Qui se humillaverit, exaltabitur (Luc. xiv).","english":"Hear my voice, O Lord, according to your mercy, etc. Unceasingly the spiritual voice sends forth its groan, that from this mortality it may be transferred into eternal life.\n\nThose who persecute me in iniquity have drawn near: but they have become far from your law. For everyone who wickedly draws near to the saints to harm them is made distant from the law of God. You are near, O Lord: and all your commandments are truth. You are not confined to places, but through the truth of your commandments you steal into the hearts of the saints.\n\nFrom the beginning I have known of your testimonies. From Adam in all the patriarchs and prophets. Because you have founded them forever, in the Gospels in which we also are founded upon the foundation already mentioned: as we have often remembered the apostle Paul to have said.\n\nRES. See my humility and deliver me: because I have not forgotten your law. I humble myself before you, I beseech you to deliver me, that I may be exalted: because I am mindful of your law, by which you said: Whoever humbles himself shall be exalted (Luke 14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":943,"ref":"p943","source":"Judica judicium meum, et redime me: propter eloquium tuum vivifica me. Judicavi me ego nihil scire, nisi Jesum Christum, qui: ad redemptionem mundi venire promissus est. Juxta ergo hoc judicium ego a te vivificer in eloqulis tuis.\n\nLonge est a peccatoribus salus: quia justificationes tuas non exquisierunt. Salus nosira, Christus est, qui a negligentibus Judaeis elongatur: eo quod in justificationibus legis non intelligunt figuratum.\n\nMiserationes tuae multae sunt, Domine. Quia de multis periculis eruunt. Secundum judicium tuum vivifica me. Ne inveniatur in me quod judicium mortis absumat.\n\nMulti persequuntur me et tribulant me: a testimoniis tuis non declinavi. Saevia(??)t odiis: impugnent injuriis: ego a testimoniis tuis erigor, non inclinor.\n\nVidi non servantes pactum, et tabescebam: quia eloquia tua non custodiebant. Pactum fuit Israeli cum Deo, quod dixit ad Moysen (??) Omnia quaecumque dixerit Dominus, faciemus (Exod. xxiv). Sed et nunc nos paciscimur in baptismo, ut abrenuntiemus diabolo et operibus ejus. Pro transgressoribus ergo hujus pacti propheta tabescit. Et Paulus qui dicebat: Quis uritur, et ego non uror (II Cor, xi)?","english":"Judge my judgment, and redeem me; by your word give me life. I have judged myself to know nothing except Jesus Christ, who was promised to come for the redemption of the world. According to this judgment, then, may I be given life by you in your words.\n\nSalvation is far from sinners, because they have not sought out your justifications. Our salvation is Christ, who is far from the negligent Jews, in that they do not understand what is figured in the justifications of the law.\n\nYour mercies are many, O Lord, because they snatch us from many dangers. According to your judgment give me life, lest there be found in me what the judgment of death may consume.\n\nMany persecute me and afflict me; I have not turned aside from your testimonies. Let them rage with hatreds, let them assail me with injuries: I am raised up by your testimonies, not bent down.\n\nI saw those who did not keep the covenant, and I wasted away, because they did not guard your words. The covenant was with Israel and God, which he said to Moses: All things whatsoever the Lord has said, we will do. But even now we make a covenant in baptism, that we may renounce the devil and his works. For the transgressors of this covenant, then, the prophet wastes away. And Paul, who said: Who is burned, and I am not burned?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":944,"ref":"p944","source":"Vide quia mandata tua dilexi, Domine: in tua misericor(??)la vivifica me. Dilexit ea: non per metum, sed per bonae voluntatis affectum, Ideo se In his vivificari deposcit.\n\nPrincipium verborum tuorum veritas Ut novus homo renatus in Christe vivat. Et in aeternum omnia judicia justitiae tuae Ut deinceps cognoscens se ad Imaginem similltudinemque Del oreatum, nihil judiciis ae justitiis ejus gerat indignum.\n\nsin. Principes persecuti sunt me gratis, et a verbis tuis formidarit cor meam. Formidavi a verbo illo quo ait: Qui me negaverit coram hominibus, negabo et ego eum coram Patre meo,, qui est in coelis (Matt. x). Ideo perstitit fortis in passione.\n\nLaetabor ego super eloquia tua: sicut qui invenit spolia multa. Alligato forti, et vasis ejus direptis (Luc, xi), laetor in illud eloquium evangelicum quod dicit: Cum vos persequentur et maledicent, et dicent omne malum adversum vos propter justitiam, gaudete et exsultate: quia merces vestra multa est In coelis (Matt. v).","english":"See that I have loved your commandments, O Lord; in your mercy give me life. He loved them: not out of fear, but through the affection of a good will. Therefore he asks to be given life in them.\n\nThe beginning of your words is truth, so that the new man, reborn in Christ, may live. And all the judgments of your justice are eternal, so that thereafter, knowing himself to have been created to the image and likeness of God, he may do nothing unworthy of his judgments and justices.\n\nPrinces have persecuted me without cause, and my heart has feared at your words. I have feared that word by which he says: Whoever denies me before men, I will also deny him before my Father who is in heaven (Matt. 10). Therefore he stood firm and strong in his passion.\n\nI will rejoice over your words: like one who finds great spoils. The strong man having been bound and his vessels plundered (Luke 11), I rejoice in that gospel word which says: When they persecute you and curse you, and speak every evil against you for the sake of justice, rejoice and exult: because your reward is great in heaven (Matt. 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":945,"ref":"p945","source":"Iniquitatem odio habui, ei abominatus sum: legem autem tuam dilexi. Dum iniquitatem odit, et Dei justitiam diligit: in majori se officio extendit, dicens:\n\nSepties in die laudem dixi tibi: super judicia justitiae. Septies Deum per diem laudat: quia mens ejus in pleno splendore perdurans, ad illum septimum diem, id est sabbatorum Sabbatum, qui est requies aeterna, festinat.\n\nPax multa diligentibus legem tuam, Domine: et non est illis scandalum. Qui Deum amat, pacem cum fratribus necesse est, habeat. Nam Deum falso amore diligit, qui scandalizatur in fratre.\n\nExspectabam salutare tuum, Domine, et mandata tua feci. Jesum Dominum omnium salutare exspectans: ea quae in Lege et prophetis mandata fuerant, feci.\n\nCustodivit anima mea testimonia tua, et dilexit ea vehementer, Cum strenuitate custodiae validam dilectionem apposuit.\n\nServavi praecepta tua et testimonia tua: quia omnes viae meae coram te, Domine. Serrat praecepta testimoniaqne, qui vias Dei incedit: nec quidquam in actu, dicto, vel cogitatu agit, quod divinae Contemplationi habeatur indignum.","english":"I hated iniquity and abhorred it, but I loved your law. While he hates iniquity and loves God's righteousness, he extends himself in a greater duty, saying:\n\nSeven times a day I have spoken praise to you, upon the judgments of your justice. Seven times a day he praises God, because his mind, enduring in full splendor, hastens toward that seventh day, that is, the Sabbath of sabbaths, which is eternal rest.\n\nGreat peace have they who love your law, O Lord, and there is no stumbling block for them. Whoever loves God must necessarily have peace with his brothers. For he loves God with a false love who is scandalized in his brother.\n\nI awaited your salvation, O Lord, and I did your commandments. Awaiting the salvation of Jesus, the Lord of all, I did the things that had been commanded in the Law and the Prophets.\n\nMy soul kept your testimonies, and it loved them exceedingly. With the earnestness of keeping watch, it added a strong love.\n\nI have kept your precepts and your testimonies, because all my ways are before you, O Lord. He keeps the precepts and testimonies who walks in God's ways, and does nothing in act, word, or thought that is held unworthy of divine contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":946,"ref":"p946","source":"TAU. Appropinquet oratio mea in conspectu tuo, Domini; secundum eloquium tuum da mihi intellectum. Proximam tibi fieri orationem meam deprecor, Domine, ut a te intellectum capiens, nihil aliud nisi quod oportet exorem.\n\nIntroeat postulatio mea in conspectu tuo, Domine: secundum eloquium tuum eripe me. Ut eam per edorem in nocte hujus vitae dignanter assumens, ab hac corruptione concupiscentiae carnalis eripiatur.\n\nEructabunt labia mea hymnum: cum docueris me justificationes tuas. Si per puram conscientiam reserata fuerint a te labia mea, tunc dignum laudationis proferam hymnum: quem a tuis justificationibus imbutus edoceor.\n\nPronuntiabit lingua mea eloquia tua, quia mandata tua aequitas. Nihil est aliud in eloquiis tuis. Domine, nisi pax, nisi aequitas, nisi vita. Hoc eorde credam, hoc labiis eloquar, huc lingua pronuntiem.\n\nFiat manus tua, ut salvet me: quoniam mandata tua elegi. Cum dicit: Fiat manus tua, designat Dominum Salvatorem, qui factus est ei ex semine David secundum carnem, por quem facta sant universa, et reguntur. Manum hic debemus dexteram accipere. Postulat autem venire Salvatorem, per quem se noverat salvandum. Quod autem dicit: elegi mandata, omnia se pericula amore Domini postposuisse testatur.","english":"TAU. Let my prayer draw near in your sight, O Lord; according to your word give me understanding. I beseech you, Lord, that my prayer may be made near to you, so that, receiving understanding from you, I may entreat nothing other than what is fitting.\n\nLet my petition enter in your sight, O Lord: according to your word deliver me. So that, graciously receiving it through the night of this life, it may be delivered from this corruption of carnal desire.\n\nMy lips will pour forth a hymn: when you have taught me your justifications. If my lips have been opened by you through a pure conscience, then I shall bring forth a hymn worthy of praise, which, imbued with your justifications, I am taught.\n\nMy tongue will declare your words, because your commandments are equity. There is nothing else in your words, O Lord, but peace, but equity, but life. This I shall believe in my heart, this I shall speak with my lips, this I shall declare with my tongue.\n\nLet your hand be made, that it may save me: for I have chosen your commandments. When he says, Let your hand be made, he designates the Lord Savior, who was made for him from the seed of David according to the flesh, through whom all things were made and are ruled. Here we ought to understand the hand as the right hand. But he asks that the Savior come, through whom he knew he was to be saved. And in that he says, I have chosen the commandments, he testifies that he has set aside all dangers out of love for the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":947,"ref":"p947","source":"Concupivi salutare tuum, Domine, et lex tua meditatio mea est. Ipsum videre concupiveram, quem de utero virginali illis adhuc temporibus credebam esse venturum. Et ut sibi banc scientiam de Scripturis divinis provenisse monstraret, sequitur: Et lex tua meditatio mea est. In prophetis enim concupiverat Christum Dominum nasciturum: de quo Lex et prophetae loquebantur.\n\nVivet anima mea, et laudabit te, et judicia tua adjuvabunt me. Absorpta terrenae corruptionis infirmitate, vivere se confitetur Deo, per adjutorium judiciorum ejus.\n\nErravi sicut ovis quae perierat, require servum tuum, quia mandata tua non sum oblitus. Fuisse, et jam non esse, ovem errabundam dicit: reportari se pastoris humeris deprecatur: ut nunc angelis de sua inventione gaudia tribuantur. Dominus autem non est missus, nisi ad oves quae perierunt domus Israel (Matt. xv). Quem supplices deprecamur, ut judiciorum ejus factores, mandatorum custodes, testimoniorumque scrutatores effecti, reperta perdita ove (Luc. xv), industria benigni pastoris restituta Ecclesiastico ovili, sacris ejus humeris reportati, sanctorum angelorum mereamur consortiis gloriari: ipsi gloria cum aeterno Patre et Spiritu sancto in cuncta saecula saeculorum. Amen.","english":"I have longed for your salvation, O Lord, and your law is my meditation. I had longed to see him whom I believed, even in those times, was to come from the virginal womb. And to show that this knowledge came to him from the divine Scriptures, there follows: And your law is my meditation. For in the prophets he had longed for Christ the Lord, who was to be born, of whom the Law and the prophets spoke.\n\nMy soul shall live and praise you, and your judgments shall help me. Having absorbed the weakness of earthly corruption, he confesses that he lives to God through the help of his judgments.\n\nI have gone astray like a sheep that was lost; seek your servant, because I have not forgotten your commandments. He says that he was, and now is not, a wandering sheep; he prays that he may be carried back on the shepherd's shoulders, so that now joys may be given to the angels over his finding. But the Lord was sent only to the sheep that have perished of the house of Israel (Matt. 15). We suppliantly beseech him that, having become doers of his judgments, guardians of his commandments, and searchers of his testimonies, with the lost sheep found (Luke 15) and restored by the diligence of the kind shepherd to the Church's fold, carried back on his sacred shoulders, we may deserve to glory in the fellowship of the holy angels: to him be glory with the eternal Father and the Holy Spirit throughout all ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":948,"ref":"p948","source":"PSALMUS CXIX.\n\nCanticum graduum. Quindecim graduum Psalmi per quosdam provectus nos ad summam perducunt: ut iu atriis Domini possimus dicere: Ecce nunc benedicite Dominum, omnes servi Domini, in atriis domus Dei ejus (Psal. cxxxiii). Et quia a plerisque super bis latissime disputatum est: stultum est parva dicere velle pro magnis.\n\nAd Dominum cum tribularer clamavi, et exaudivit me. Tres res in uno versiculo velociter explicantur: angustia, preces, exauditio: quia nemo tribulatur, nisi qui vivere in Christo pie desiderat. Oportet ergo ut non vocum elatione, sed cordis humilitate proclamemus ad Dominum, si cupimus exaudiri.\n\nDomine, libera animam meam a labiis iniquis, A Judaeis, qui Christum Dominum non solum non credunt, sed etiam immundis labiis blasphemare non metuunt. Et a lingua dolosa. Ab haereticorum doctrina, qui nos a recta fidei linea exturbare nituntur.","english":"PSALM 119\n\nA song of the steps. The Psalms of the fifteen steps, through certain advances, lead us to the summit: so that in the courts of the Lord we may say: Behold now, bless the Lord, all you servants of the Lord, in the courts of the house of his God (Ps. 133). And because many have disputed at great length on these matters, it is foolish to wish to say little in place of great things.\n\nWhen I was in trouble, I cried to the Lord, and he heard me. Three things are swiftly set forth in one verse: distress, prayers, and being heard: for no one is in distress except the one who desires to live piously in Christ. Therefore we must cry out to the Lord, not with loftiness of words, but with humility of heart, if we wish to be heard.\n\nLord, free my soul from unjust lips, from the Jews, who not only do not believe in Christ the Lord, but also do not fear to blaspheme with unclean lips. And from a deceitful tongue. From the teaching of heretics, who strive to drive us from the straight line of the faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":949,"ref":"p949","source":"Quid detur tibi, aut quid apponatur tibi ad linguam dolosam? Ad se fideliter proclamantem animam Dominus interrogare pietatis affectu dignatus est: ut quid ei detur, aut quid apponatur ad linguam dolosam? Dicunt multi hoc in loco commutata praepositione: Quid detur tibi adversus linguam dolosam? dicere volunt, ut quasi ex Dei doctrina anima illa audiat.\n\nSagittae potentis acutae cum carbonibus desolatoriis, Pro desolatoriis carbonibus in Hebraeo habet. Desolatorem puto et in Isaia esse carbonem, qui ad labia ejus defertur (Isai, vi), ut purget vitia quae loquendo, sive optima quaeque tacendo, contraxerat. Et hic itaque carbonem similem deprecatur: ut detur ei carbo de altario Dei, qui in ejus labiis, peccatorum solitudinem faciat, id est, a vitiis eum praestet alienum.\n\nHeu mihi, quia incolatus meus prolongatus est. Cujus conversatio in coelis est, peregrinatur in hoc corpore, et haec peregrinatio longa ei videtur, quia quod suscepit per spem, non contemplatur in specie. Ideoque quasi triticum inter paleas gemens ait: Habitavi cum habitantibus Cedar. Cedar tenebrae interpretantur. Habitat ergo iste cum habitantibus tenebras, sed non obscuratur a tenebris: sicut lux lucet in tenebris, et tenebrae eam non comprehenderunt (Joan, i). Multum incola fuit anima mea. Desiderabam enim dissolvi et esse cum Christo.","english":"What is to be given to you, or what is to be added to you, for a deceitful tongue? The Lord, with the affection of his loving-kindness, deigned to question the soul that cries out faithfully to him: what is to be given to it, or what is to be added to it, for a deceitful tongue? Many say at this place, with the preposition changed: What is to be given to you against a deceitful tongue? They mean that the soul may hear this as if from God's teaching.\n\nSharp arrows of the mighty, with desolating coals. For \"desolating coals\" the Hebrew has \"desolations.\" I think that the coal which is brought to his lips in Isaiah is also a desolator, so that it may purge the vices which he had contracted either by speaking or by keeping silent about the best things. And so here too he prays for a like coal: that the coal from God's altar may be given to him, which on his lips makes a desolation of sins, that is, keeps him free from vices.\n\nWoe is me, that my sojourning has been prolonged. He whose conversation is in heaven is a stranger in this body, and this sojourning seems long to him, because what he has received by hope he does not behold in visible form. And therefore, groaning as wheat among the chaff, he says: I have dwelt with the inhabitants of Cedar. Cedar is interpreted as darkness. So this man dwells with the inhabitants of darkness, but is not darkened by the darkness: as the light shines in the darkness, and the darkness did not comprehend it. My soul has been much a sojourner. For I desired to be dissolved and to be with Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":950,"ref":"p950","source":"Cum his qui oderunt pacem, eram pacificus. Implens illud Apostoli: Si possibile est, cum omnibus hominibus pacem habentes (Philipp. i, et Rom. xii). Est ergo cum odientibus pacem: pacificus idcirco, ut eis pacem liberius praedicaret. Et cum loquebar illis, impugnabant me gratis. Ille annuntiabat pacem; sed pacis inimici non solum eam non recipiebant, verum etiam ipsum praedicatorem pacis, suis nequitiis impugnabant.\n\nPSALMUS CXX.\n\nCanticum graduum. Iste psalmus secundam ascensionem continet, cujus titulus est: Canticum graduum, Plures enim Sunt, significantes (ut jam in primo eorum audistis) ascensum nostrum, qui fit in corde ad Deum, a convalle plorationis, id est, ab humilitate contribulationis.\n\nLevavi oculos meos ad montes. Spirituales utique oculos extuli ad excelsa librorum: Prophetarum scilicet ac Legis. Unde veniet auxilium mihi. Unde Do minum auxiliatorem omnium venire suspicio.","english":"With those who hated peace, I was peaceable, fulfilling that saying of the Apostle: If it is possible, having peace with all men (Philippians 1 and Romans 12). He is therefore with those who hate peace as one peaceable, for this reason, that he might preach peace to them more freely. And when I spoke to them, they fought against me without cause. He was proclaiming peace; but the enemies of peace not only did not receive it, but even fought against the very preacher of peace by their own wickednesses.\n\nPSALM 120\n\nA song of degrees. This psalm contains the second ascent, whose title is: A Song of Degrees. For there are many things signifying (as you have already heard in the first of them) our ascent, which takes place in the heart toward God, from the valley of weeping, that is, from the lowliness of affliction.\n\nI lifted up my eyes to the mountains. I raised my spiritual eyes, surely, to the heights of the books: namely, of the Prophets and of the Law. From where will help come to me? From where I suspect that the Lord, the helper of all, will come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":951,"ref":"p951","source":"Auxilium meum a Domino qui fecit coelum et terram. Ab ipso auxilium praestolor, per quem Pater coelum terramque locavit. Hinc jam pro fide sua vir iste a Spiritu sancto responsum accepit consolationis. Ait enim:\n\nNon det in commotionem pedem tuum. Non patitur removere stabilitatem, qua in eo firmatus es. Neque dormitet qui custodit te. Deus enim in se manentem pervigili custodia protegit ac tuetur.\n\nEcce non dormitabit neque dormiet, qui custodit Israel, Sine ulla autem intermissione a Deo custoditur: qui eum spiritualium oculorum intentione perspexerit.\n\nDominus custodit te. Ipse qui coelum fecit et terram, quia dii qui eam non fecerunt, pereunt ex ea.\n\nDominus protectio tua: super manum dexterae tuae. Ille te protegit, ne opus tuum dextrum, id est, bonum pars impediat inimica.\n\nPer diem sol non uret te, neque luna per noctem. Justus nec in prosperis elevari potest: nec in tristibus dejici. Quod in die et nocte, hoc et in sole significatur, et luna.","english":"My help is from the Lord, who made heaven and earth. From him I await help, through whom the Father established heaven and earth. Henceforth, for his faith, this man received from the Holy Spirit an answer of consolation. For he says:\n\nHe will not let your foot be moved. He does not allow the stability in which you have been established in him to be removed. Nor does he who keeps you slumber. For God protects and guards with watchful custody the one who remains in him.\n\nBehold, he will neither slumber nor sleep, who keeps Israel. But he is kept by God without any interruption, by one who has beheld him with the intent gaze of spiritual eyes.\n\nThe Lord keeps you. He himself who made heaven and earth, because the gods who did not make it perish from it.\n\nThe Lord is your protection: upon the hand of your right hand. He protects you, lest the hostile part hinder your right work, that is, the good.\n\nBy day the sun will not burn you, nor the moon by night. The just man can neither be lifted up in prosperity nor cast down in adversity. What is signified in day and night, this also is signified in the sun and the moon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":952,"ref":"p952","source":"Dominus custodit te ab omni malo. Ab omnibus insidiis inimici. Custodiat animam tuam Dominus. Ne ei pars dominetur potestatis adversae.\n\nDominus custodiat introitum tuum. Per quem ingressus es ad cognoscendum Patrem. Et exitum tuum ex hoc nunc et usque in saeculum. Ut cum a corpore recesseris, sua custodia protegaris: ne in chaos illud praecipiteris, ubi dives conspicitur ardens, sed in sinu Abrahae cum Lazaro sempiterna requie perfruaris (Luc. xvi).\n\nPSALMUS CXXI.\n\nCanticum qraduum. Iste psalmus tertius est ascensionis gradus, vocem hominis continens: cujus conversatio habetur in coelis.\n\nLaetatus sum in his quae dicta sunt mihi. Dicta mihi fuerant per Legem, et prophetas atque apostolos. Sed et ego dico ea quae per speculum contemplatus fueram, et nunc facie ad faciem video (I Cor. xiii). Et quaenam, inquis? In domum Domini ambulabimus. Id est, in coelestem Jerusalem, ut cives efficiamur sanctorum et domestici Dei.","english":"The Lord keeps you from all evil. From all the snares of the enemy. May the Lord guard your soul. Lest the portion of the adverse power rule over it.\n\nMay the Lord guard your entrance. Through whom you have entered in to know the Father. And your exit from this time now and forever. So that when you have departed from the body, you may be protected by his guard: lest you be cast headlong into that chaos, where the rich man is seen burning, but in the bosom of Abraham with Lazarus you may enjoy everlasting rest (Luke 16).\n\nPSALM 121.\n\nA song of degrees. This psalm is the third degree of ascent, containing the voice of a man whose conversation is held in the heavens.\n\nI rejoiced in those things which were said to me. Things had been said to me through the Law, and the prophets and the apostles. But I also say those things which I had contemplated through a mirror, and now I see face to face (1 Cor. 13). And what are they, you ask? We shall walk into the house of the Lord. That is, into the heavenly Jerusalem, so that we may be made citizens of the saints and members of the household of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":953,"ref":"p953","source":"Stantes erant pedes nostri, in atriis tuis, Jerusalem. Firmi in amplitudine ejus. Sed ne istam terrenam putares, audi quid subjecit:\n\nJerusalem, quae aedificatur ut civitas. Adhuc, inquit, non est expletum aedificium civitatis hujus: sed quotidie aedificatur de lapidibus vivis super fundamentum apostolorum et prophetarum, ab ipso summo angulari lapide Christo Jesu (Ephes. iv): sicut ait Apostolus. Cujus participatio ejus in idipsum. In uno Ecclesiae corpore, per Christum.\n\nIlluc enim ascenderunt tribus, tribus Domini. Non peccato obnoxiae, sed, tribus Domini: quae cognoscentes Dominum sequi non distulerunt: quod ad gentes est referendum. Testimonium Israel. Ut eum condemnet: quia ille eum in multis ostensum miraculis non cognovit. Tribus vero gentium stutim cognitum receperunt. Sic et regina Austri, vel Ninivitae, in hujus testimonii judicio surgent, et condemnabunt eum (Luc. xi). Ad confitendum nomini tuo, Domine. Confitentur enim, quia in nomine tuo omne genu flectetur coelestium, terrestrium et infernorum (Philip. ii): et quia tu, Domine Jesu Christe, in gloria es Dei Patris.","english":"Our feet were standing in your courts, Jerusalem. Firm in its breadth. But lest you think this refers to an earthly city, hear what follows:\n\nJerusalem, which is built as a city. He says, the building of this city is not yet complete, but daily it is built of living stones upon the foundation of the apostles and prophets, from the very chief cornerstone, Christ Jesus (Eph. 4), as the Apostle says. Its participation is in the same thing. In one body of the Church, through Christ.\n\nFor thither the tribes went up, the tribes of the Lord. Not those subject to sin, but the tribes of the Lord: which, knowing the Lord, did not delay to follow him: which must be referred to the Gentiles. A testimony for Israel. That he may condemn him: because he did not recognize him though he was shown forth in many miracles. But the tribes of the Gentiles received him as soon as he was known. So too the queen of the South, or the Ninevites, will rise in the judgment of this testimony, and will condemn him (Luke 11). To give thanks to your name, O Lord. For they give thanks, because in your name every knee shall bow, of those in heaven, on earth, and under the earth (Phil. 2): and because you, Lord Jesus Christ, are in the glory of God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":954,"ref":"p954","source":"Quia illic sederunt sedes in judicio. Sedes Dei, apostoli sunt: super quos Dominus requiescit. Hae sedes sedebunt super sedes duodecim, judicantes duodecim tribus Israel: sicut ipse ait in Evangelio (Matt. xix). Sedes super domum David. Super Ecclesiam Christi gubernantes atque monentes eam praeceptionibus suis.\n\nRogate quae ad pacem sunt Jerusalem. Interrogate quae ad pacem pertineant civitatis hujus, et sequimini eam: ut per dilectionem pacis fructum consequamini aeternae beatitudinis. Et abundantia diligentibus te. Qui, relictis caducis, Deum super omnia diligit: ipse abundautia bonorum coelestium perfruitur.\n\nFiat pax in virtute tua. Dominus Christus est pax nostra: qui nos in uno vinculo charitalis astringit: cujus virtus, si convalescat in nobis, et ipse quoque pectoribus nostris illabitur. Et abundantia in turribus tuis. In his abundantiam bonorum coelestium fieri propheta deposcit, qui supereminentes merito, tamquam turres fortissimae, hanc civitatem et virtute muniunt, et proceritate decorant.","english":"Because there the seats sat in judgment. The seats of God are the apostles, upon whom the Lord rests. These seats shall sit upon twelve seats, judging the twelve tribes of Israel, as he himself says in the Gospel (Matt. 19). Seats over the house of David. Over the Church of Christ, governing and admonishing her by their precepts.\n\nPray for the things that are for the peace of Jerusalem. Ask what things pertain to the peace of this city, and follow it, so that through the love of peace you may obtain the fruit of eternal blessedness. And abundance for those who love you. He who, having left behind fleeting things, loves God above all things, himself enjoys the abundance of heavenly goods.\n\nLet peace be in your strength. The Lord Christ is our peace, who binds us in the one bond of charity; whose strength, if it grows strong in us, he himself also flows into our hearts. And abundance in your towers. The prophet asks that abundance of heavenly goods be in these, who, surpassing others in merit, like the strongest towers, both fortify this city by their virtue and adorn it by their height.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":955,"ref":"p955","source":"Propter fratres meos et proximos meos loquebar pacem de te. Ut scilicet, et ipsi ad consummationem hujus aedilicii se perfectos exhibeant.\n\nPropter domum Domini Dei nostri, quaesivi bona tibi. Praedicando pacem proximis fratribus, qui efficit eos civitatem regis aeterni, cui haec bona quaesivit: ut ab universitate civitatis, in unam ejus transiret habitationem, qui ait: Pater, rogo ut ubi ego sum, et illi sint mecum. Ego in illis, et tu in me: ut videant gloriam meam: quia dilexisti me ante constitutionem mundi (Joan. xvii).\n\nPSALMUS CXXII.\n\nCanticum graduum. Iste psalmus quartum Canticorum graduum pandit ascensum: in quo vir ille fidelis, qui duduni ad montes sustollebat oculos, nunc proficiens jam in ascensu, ad ipsum coelorum habitatorem eos erigit, dicens:\n\nAd te levavi oculos meos, qui habitas in coelo. Notandum quod per singulos psalmos quidam graduum sunt profeptus. Qui in primo dixerat: Ad Dominum cum tribularer clamavi, et in secando oculos ad montes se elevasse narraverat: laetalus quoque fuerat, quia sibi ingressus in domo Dei fuerat repromissus: nunc ad majus profecit, ut ad ipsum Deum oculos levet. Qui habitas in coelo. Ascendens quo levaturus erat oculos, nisi illuc quo tendebat, ascendere desiderabat?","english":"For my brethren and my neighbors, I spoke peace concerning you—that is, so that they too might present themselves perfect for the completion of this building.\n\nFor the house of the Lord our God, I sought good things for you. By preaching peace to his neighbors and brethren, he makes them the city of the eternal King, for which he sought these good things: so that from the whole body of the city they might pass over into one dwelling of him who said: Father, I ask that where I am, they also may be with me. I in them, and you in me, that they may see my glory, because you loved me before the foundation of the world (John 17).\n\nPSALM 122\n\nA Song of Degrees. This psalm discloses the fourth ascent of the Songs of Degrees, in which that faithful man who once lifted up his eyes to the mountains, now advancing already in the ascent, raises them to the very inhabitant of the heavens, saying:\n\nTo you I lifted up my eyes, who dwell in heaven. It is to be noted that through each of the psalms there are certain advances of the degrees. He who in the first had said: I cried to the Lord when I was in trouble, and in the second had recounted that he lifted up his eyes to the mountains, and had also rejoiced because entrance into the house of God had been promised him, now has advanced to something greater, so as to lift his eyes to God himself. Who dwell in heaven. Ascending, where was he about to lift his eyes, if not to that place toward which he was tending and desired to ascend?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":956,"ref":"p956","source":"Ecce sicut oculi servorum in manibus dominorum suorum, et sicut oculi ancillae in manibus dominae suae: sic oculi nostri ad Dominum Deum nostrum quoadusque misereatur nostri. Et servi sumus, et ancillae sumus: ille Dominus et domina est. Attendat charitas vestra. Non mirum si servi sumus et ille Dominus est; sed mirum si ancillae sumus, et ille domina est. Sed neque hoc mirum, quia ancillae sumus, Ecclesia enim sumus: nec illud mirum, quia et ipse domina est: quia virtus et sapientia Dei est. Audi ergo Apostolum dicentem: Nos autem praedicamus Christum crucifixum: Judaeis quidem scandalum, gentibus autem stultitiam: ipsis vero vocatis Judaeis et Graecis, Christum Dei virtutem, et Dei sapientiam (I Cor. i). Cum multis persecutionum generibus subjicimur, oportet nos semper in Dei auxilio oculorum intentionem sine ullo vitio continere defixam, quoadusque nobis misericordiam largiatur.","english":"Behold, as the eyes of servants are on the hands of their masters, and as the eyes of a handmaid on the hands of her mistress, so are our eyes on the Lord our God, until he has mercy on us. Both servants are we, and handmaids are we: he is the master and the mistress. Let your charity attend. It is no wonder if we are servants and he is the master; but it is a wonder if we are handmaids and he is the mistress. Yet neither is this a wonder, that we are handmaids, for we are the Church; nor is that a wonder, that he too is the mistress, for he is the power and wisdom of God. Hear therefore the Apostle saying: But we preach Christ crucified, to the Jews indeed a stumbling block, but to the Gentiles foolishness; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God (1 Cor. 1). When we are subjected to many kinds of persecutions, we ought always to keep the intent of our eyes fixed in God's help without any fault, until he bestows mercy upon us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":957,"ref":"p957","source":"Miserere nostri, Domine, miserere nostri, quia multum repleti sumus contemptu. Id est, desperatione, quia sancti despiciuntur a malis hominibus.\n\nMultumque repleta est anima nostra: opprobrium abundantibus, et despectio superbis. Non tantum in divitiis dicit, sed eos qui abundant in malitia, illi despiciunt pauperes Christi. Divites despiciunt pauperes, et superbi despiciunt humiles, et ipsi dicunt multa opprobria contra sanctam Ecclesiam.\n\nPSALMUS CXXIII.\n\nCanticum graduum. Iste psalmus quintus ascensionis est gradus, edocens virum illum fidelem proficere, qui per elevationem spiritualium oculorum ad coelorum habitatorem evincens omnes diabolicae immissionis insidias, ita exorditur dicens:\n\nNisi quia Dominus erat in nobis: dicat nunc Israel. Bene in nobis Dominus habitat, si eum sanctae mentis contemplatione suspicimus. Nisi quia Dominus erat in nobis, cum exsurgerent homines in nos: forsitan vivos deglutissent nos. Non carnes nostras devorare conati sunt impii; sed animas per instigationem scelerum deglutire; sed erepti sumus ab his per cum qui erat in nobis. Cui ob hoc gratiae referendae sunt: quia gratia ejus salvati sumus.","english":"Have mercy on us, O Lord, have mercy on us, for we are greatly filled with contempt. That is, with despair, because the saints are despised by evil men.\n\nAnd our soul is greatly filled: with reproach from the wealthy, and with scorn from the proud. He says this not only of those in riches, but those who abound in malice—they despise the poor of Christ. The rich despise the poor, and the proud despise the humble, and they themselves speak many reproaches against the holy Church.\n\nPSALM 123.\n\nA song of degrees. This psalm is the fifth step of ascent, teaching that faithful man to advance, who by the lifting up of his spiritual eyes to the dweller in the heavens, overcoming all the snares of diabolical assault, begins thus, saying:\n\nUnless the Lord had been in us: let Israel now say. The Lord dwells well in us if we look up to him in the contemplation of a holy mind. Unless the Lord had been in us, when men rose up against us: perhaps they would have swallowed us alive. The impious have not attempted to devour our flesh, but to swallow our souls through the instigation of crimes; but we have been snatched from them by him who was in us. For this thanks must be given to him: because by his grace we have been saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":958,"ref":"p958","source":"Cum irasceretur animus eorum adversus nos: forsitan ut aqua absorbuissent nos. Commotiones malarum mentium, qui sanctos Dei absorbere quaerunt, aquis comparantur; sed habitante in sanctis Domino, deorsum defluunt et decurrunt.\n\nTorrentem pertransivit anima nostra. Melius in Hebraeo habet: Tourens pertransivit super animam nostram: quod scilicet mulli tentationum turbines super animam ejus transierunt, nec potuerunt eam necare, justo dicente: Nisi quia Dominus erat in nobis: dicat nunc Israel. Forsitan pertransisset anima nostra aquam intolerabilem. Verbum apud Graecos ambiguum esi: ei potest sonare, quod subsistat, et quod intolerabile sit, hoc est, quod nemo ferre queat. Pro quo et Aquila et Symmachus, et Theodotio, et omnes interpretes pari voce consentiunt: superbas aquas et arrogantes pro transferentes.\n\nBenedictus Dominus, qui non dedit nos in capturam dentibus eorum. Horum torrentium dentes, numerositas est vitiorum, a quibus ne capiamur, gratia Dei ernimur.","english":"When their spirit was enraged against us: perhaps they would have swallowed us up like water. The commotions of evil minds, which seek to swallow up the saints of God, are compared to waters; but with the Lord dwelling in the saints, they flow downward and run away.\n\nOur soul has passed through the torrent. The Hebrew has it better: A torrent has passed over our soul: namely, that many whirlwinds of temptations passed over his soul, and could not kill it, as the righteous man says: Unless the Lord had been in us: let Israel now say. Perhaps our soul would have passed through intolerable water. The word among the Greeks is ambiguous: it can mean both that which subsists and that which is intolerable, that is, which no one can bear. For this Aquila and Symmachus and Theodotion and all the interpreters agree with one voice: proud and arrogant waters for \"passing over.\"\n\nBlessed be the Lord, who has not given us as a capture to their teeth. The teeth of these torrents are the multitude of vices, from which, lest we be caught, we are saved by the grace of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":959,"ref":"p959","source":"Anima nostra, sicut passer, erepta est de laqueo venantium. Tenduntur nobis laquei in concupiscentiis ac diversis diabolicae astutiae dolis; sed contrito Satana sub pedibus nostris, sicut passer a capiente evolamus ab illis. Sic enim sequitur:\n\nLaqueus contritus est, et nos liberati sumus. Si enim Dominus habitet in nobis: ipse (ut diximus) hos dis· rumpet laqueos, ne nos impediant.\n\nAdjutorium nostrum in nomine Domini: qui fecit coelum et terram. Hoc est nomen quod est super omne nomen. Hujus nominis adjutorio, mortis vincuntur laquei, si in illo maneamus affixi.\n\nPSALMUS CXXIV.\n\nCanticum graduum. Iste psalmus sextus habetur in canticis graduum, qui ex voce prophetae nos hortatur, ut, relictis saecularibus causis, in Deum tantum omnem confidentiam habeamus, dicens:\n\nQui confidunt in Domino sicut mons Sion: non commovebitur in aeternum. Sion, Ecclesia: mons autem juxta Danielem, Christus Dominus (Dan. ii). Ergo qui in eum totam spem ponunt, non commoventur in perpetuum: quia conformes efficiuntur corpori gloriae ejus. Qui habitat in Jerusalem. In ipsa Ecclesia matre nostra, quae sursum est, libera (Galat, iv).","english":"Our soul, like a sparrow, has been snatched from the snare of the hunters. Snares are spread for us in our desires and in the various deceits of diabolical cunning; but with Satan crushed beneath our feet, like a sparrow let us fly away from those who would capture us. For so it follows:\n\nThe snare has been broken, and we have been set free. For if the Lord dwells in us, he himself (as we have said) will break these snares, lest they hinder us.\n\nOur help is in the name of the Lord, who made heaven and earth. This is the name that is above every name. By the help of this name, the snares of death are conquered, if we remain fixed in him.\n\nPSALM 124.\n\nA song of ascents. This psalm is held to be the sixth among the songs of ascents, which exhorts us by the voice of the prophet, that, having abandoned worldly affairs, we should place all our confidence in God alone, saying:\n\nThose who trust in the Lord are like Mount Zion: they shall not be moved forever. Zion is the Church; the mountain, according to Daniel, is Christ the Lord (Dan. 2). Therefore those who place their whole hope in him shall not be moved forever, because they are made conformable to the body of his glory. He who dwells in Jerusalem. In that very Church, our mother, which is above, the free woman (Gal. 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":960,"ref":"p960","source":"Montes in circuitu ejus. Custodiae sanctorum, angelorum, prophetarum, apostolorumque, quae in modum proceritatis montanae supereminent cunctis in sanctitate. Et Dominus in circuitu populi sui, ex hoc nunc et usque in saeculum. Sicut ipse polliceri dignatus est, dicens: Ecce ego vobiscum sum usque in consummationem saeculi (Matt. ult.).\n\nQuia non relinquet Dominus virgam peccatorum super sortem justorum. Pro virga in Hebraeo, sceptrum habet. Hoc est ergo quod petimus: ne nos inducas in tenialionem, quam sufferre non possimus. Ut non extendant justi ad iniquitatem manus suas. Ut non cogitent: quid mihi prodest quod justus sum, si semper persequantur me iniqui? Ut non extendant, hoc est, ut sustineant malos, et non faciant mala.\n\nBenefac, Domine, bonis et rectis corde. Qui vel boni sunt in opere, vel recti habentur in fide.\n\nDeclinantes autem in obligationes adducet Dominus. Pro obligationibus, a Aquila interpretatus est: Symmachus, quinta editio. Cum operantibus iniquitatem. Ili qui a praeceptis Dei declinant, adducuntur cum his qui Deum ignorant, ut simili sententia feriantur. Pax super Israel. Christus Dominus est pax nostra (Ephes. ii), qui auferens maceriam inimicitiae de medio Judaeorum ac gentium, fecit utraque unum, quod erat ante divisum.","english":"Mountains are round about him. The watches of the saints, angels, prophets, and apostles, which, like the height of mountains, stand out above all others in holiness. And the Lord is round about his people, from this time forth and even for evermore. As he himself deigned to promise, saying: Behold, I am with you even to the consummation of the world (Matt. ult.).\n\nBecause the Lord will not leave the rod of sinners upon the lot of the just. For \"rod\" in Hebrew is \"sceptre.\" This, then, is what we ask: lead us not into temptation, which we cannot bear. That the just may not stretch out their hands to iniquity. That they may not think: what does it profit me that I am just, if the wicked always persecute me? That they may not stretch out, that is, that they may endure the wicked and not do evil.\n\nDo good, O Lord, to the good and to the upright of heart. Those who are either good in deed, or are held to be upright in faith.\n\nBut those who turn aside into obligations the Lord will lead away. For \"obligations,\" Aquila translated as: Symmachus, the fifth edition. With those who work iniquity. Those who turn aside from the commandments of God are led away with those who do not know God, that they may be struck with a like sentence. Peace upon Israel. Christ the Lord is our peace (Eph. ii), who, taking away the wall of enmity from the midst of Jews and Gentiles, made both one, which before was divided.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":961,"ref":"p961","source":"PSALMUS CXXV.\n\nCanticum graduum. Iste psalmus septimus graduum, profert canticum vel ascensum iu quo fidelis anima adversus criminum captivitatem in Dominum exsultat, et dicit:\n\nIn convertendo Dominus captivitatem Sion. Pervaserat enim universum mundum vetus captivitas vitiorum; sed lucescente nobis sole justitiae, effugata est. Sic et Ecclesia, quae specialiter Sion nuncupatur, apparuit. Facti sumus sicut consolati. Pro consolati, omnes pariter editiones, somniantes transtulerunt. Et pulchre somniantes; nondum est enim plena laetitia, in captivitate reliquis constitutis.\n\nTunc repletum est gaudio os nostrum: et lingua nostra exsultatione. A spirituali et infinita laetitia. Vel os nostrum, vel lingua repletur: quia non sufficit tantas explicare laudes pro gratia qua salvamur.\n\nTunc dicent inter gentes, Magnificavit Dominus facere cum illis. Si enim, relictis transitoriis, spem collocemus in sempiternis, tunc dicitur quia magnos nos fecit Dominus, captivitate depulsa, et sicut quondam gentes timore territae de Israelitico populo loquebantur dicentes: Siccavit Deus aquas maris et Jordanis ad ingressum filiorum Israel (Josue ii). In hoc ergo gaudio confitemur.","english":"PSALM 125.\n\nA Song of Degrees. This is the seventh psalm of the degrees, which brings forth a song or ascent in which the faithful soul exults in the Lord against the captivity of sins, and says:\n\nWhen the Lord turned back the captivity of Zion. For the ancient captivity of vices had pervaded the whole world; but as the sun of righteousness dawned upon us, it was put to flight. Thus also the Church, which is specifically called Zion, appeared. We have become like those who are consoled. Instead of \"consoled,\" all the editions alike have translated \"dreaming.\" And rightly \"dreaming\"; for the joy is not yet full, while the rest are still held in captivity.\n\nThen was our mouth filled with gladness: and our tongue with exultation. From a spiritual and infinite joy. Either our mouth or our tongue is filled: because it is not enough to set forth such great praises for the grace by which we are saved.\n\nThen shall they say among the nations, The Lord has done great things with them. For if, leaving behind transitory things, we place our hope in eternal things, then it is said that the Lord has made us great, the captivity having been driven away, and as once the nations, terrified with fear, spoke concerning the people of Israel, saying: God dried up the waters of the sea and of the Jordan at the entrance of the children of Israel (Joshua 2). In this joy, therefore, we confess.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":962,"ref":"p962","source":"Quia magnificavit Dominus facere nobiscum: facti sumus laetantes. Serviebamus prius Pharaoni, id est, exterminatori in duris operibus: nunc autem servimus regi coelesti, cujus jugum suave est et onus leve (Matt. xi).\n\nConverte, Domine, captivitatem nostram. Communem se captivitatem habere cum reliquo populo propheta fatetur: quia compatitur unum membrum caeteris membris. Sicut torrens in austro. Sicut enim flante austro solventur glacies; et impletis torrentibus, omnis horror cum impetu suo defluit: sic fiante Spiritu sancto, solvuntur peccata nostra: scilicet, ut, accepta remissione, fiat nobis illud quod scriptum est: Sicut glacies in sereno, solvuntur peccata tua (Eccli. iii).\n\nQui seminant in larrymis, in gaudio metent; cuntes ibant et flebant, mittentes semina sua. Sancti igitur Dei seminaverunt in lacrymis confessionis, et in diversis cruciatibus, in gentibus verbum Dei: euntes et flentes super duritiam cordis eorum, quod in futuro cum manipulorum fructibus portabunt, dicente ad eos Domino: Amen dico vobis, quia flebitis vos et lamentabilis: mundus nutem gaudebit, sed tristitia vestra in gaudium convertetur (Joan. xvi).","english":"Because the Lord has magnified his dealings with us, we have become joyful. We formerly served Pharaoh, that is, the destroyer, in hard labors; but now we serve the heavenly King, whose yoke is sweet and whose burden is light (Matt. 11).\n\nTurn back our captivity, O Lord. The prophet confesses that he shares a common captivity with the rest of the people, because one member suffers with the other members. Like a torrent in the south. For just as when the south wind blows the ice is melted, and when the torrents are filled, all dread flows away with its force, so when the Holy Spirit breathes, our sins are melted away—that is, so that, having received forgiveness, there may be fulfilled in us what is written: As ice in fair weather, your sins are melted away (Sir. 3).\n\nThose who sow in tears will reap in joy; going they went and wept, casting their seeds. Therefore the saints of God sowed in the tears of confession, and amid various torments, the word of God among the nations, going and weeping over the hardness of their hearts, which in the future they will carry with the fruits of their sheaves, when the Lord says to them: Amen I say to you, that you will weep and lament; but the world will rejoice, yet your sorrow will be turned into joy (John 16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":963,"ref":"p963","source":"Igitur et nos in tribulatorem clamantes, elevemus mentis oculos ad auxiliatorem Deum, ut eruat nos a saevis dentibus invidorum: auferat a nobis sceptrum dominationis iniquae, ut solita miseratione largita, dum a captivitate vitiorum absolvimur: coelestis Jerusalem aedificio tamquam vivi lapides connectamur.\n\nPSALMUS CXXVI.\n\nCanticum graduum Salomonis. Ideo psalmus iste Salomonis titulo praenotatur: ut ipse fabricator templi doceat se non valere: aedificationem ejus consummare sine Domini auxilio.\n\nNisi Dominus aedificaverit domum, in vanum laborant qui aedificant eam. Nos sumus, secundum Apostolum, Dei templum: qui nisi per Dominum nostrum Jesum Christum aedificemur super fundamenta apostolorum et prophetarum (II Cor. vi), inanis erit philosophorum et reliquorum saecularium doctorum aedificatio.\n\nNisi Dominus custodierit civitatem, in vanum laboraverunt qui custodiunt eam. Fidelis anima, civitas accipitur aeterni Regis, quae civibus bonis, id est, honestis moribus frequentatur, quam nullius potest tueri custodia, nisi illius qui non dormitans protegit Israel.","english":"Therefore let us also, as we cry out against the oppressor, lift the eyes of our mind to God our helper, that he may rescue us from the savage teeth of the envious; let him take away from us the scepter of iniquitous domination, so that, once we are freed from the captivity of vices, we may be granted his accustomed mercy and be joined together as living stones into the building of the heavenly Jerusalem.\n\nPSALM 126.\n\nA song of degrees of Solomon. This psalm is therefore prefixed with Solomon's title: so that he who was the builder of the temple may himself teach that he cannot complete its construction without the Lord's help.\n\nUnless the Lord builds the house, those who build it labor in vain. We are, according to the Apostle, the temple of God: and unless we are built by our Lord Jesus Christ upon the foundations of the apostles and prophets (II Cor. 6), the building of the philosophers and the other secular teachers will be in vain.\n\nUnless the Lord keeps the city, those who keep it have labored in vain. The faithful soul is taken as the city of the eternal King, a city thronged with good citizens, that is, with honorable conduct, which no one's guard can protect unless it be his who, never sleeping, protects Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":964,"ref":"p964","source":"Vanum est vobis ante lucem surgere. Qui ante lucem surgit, nocturnas tenebras palpat. Sicet qui, relicto Evangelii lumine, ad superius dictum dogma transierit, in tenebris commoratur: nec potent Domi' nicae resurrectionis perfrui claritate. Surgite postquam sederitis, qui manducatis panem doloris. Qui in humiliatione quiescitis, elevamini, vos qui in peccatis, vel natos esse, vel vivere meministis, et ad Deum transire desideratis. Vel, qui manducatis panem doloris. Pro dolore, Theodolio et quinta editio idola interpretati sunt: sexta vero, errorem. Sensas itaque juxta simplicem intelligentiam iste est: Sine causa diluculo ad templum curritis, et Deum adorare vos creditis, qui idola pariter adoratis, et immundo vescimini pane.\n\nCum dederit dilectis suis somnum: quasi aliquis interrogasset, quando hoc sit factum, ei dicitur: Cum dederit dilectis suis somnum. Dilecti sancti sunt, qui post somnum praesentis vitae, hic dormitare videntur: ut in resurrectione ad vitam aeternam mereantur pervenire. Ecce hcereditas Domini filii merces fructus ventris. Cum sancti ab hoc saeculo accepto quietis somno discesserint, tunc fient hereditas Domini, quia jam non subjacent tentationibus. Sed et ipse Dominus natus ex Virgine, factus est fructus ventris. Cujus assumpta humanitas hanc accepit mercedem: ut gentes vocatae in filiis, sint haereditas ejus.","english":"It is vain for you to rise before light. He who rises before light gropes in the darkness of night. So too he who, having abandoned the light of the Gospel, has passed over to the doctrine mentioned above, remains in darkness: nor will he be able to enjoy the brightness of the Lord's resurrection. Rise after you have sat down, you who eat the bread of sorrow. You who rest in humiliation, be lifted up, you who remember that you were either born or have lived in sins, and desire to pass over to God. Or, you who eat the bread of sorrow. Instead of \"sorrow,\" Theodotion and the fifth edition translated it as \"idols\"; the sixth, however, as \"error.\" And so the sense according to the simple understanding is this: You rush to the temple at dawn in vain, and you believe that you worship God, you who worship idols alike and feed on unclean bread.\n\nWhen he has given sleep to his beloved: as if someone had asked when this was done, it is said to him: When he has given sleep to his beloved. The beloved are the saints, who after the sleep of the present life seem to slumber here: so that in the resurrection they may deserve to attain to eternal life. Behold, the inheritance of the Lord are children, the reward, the fruit of the womb. When the saints have departed from this world, having received the sleep of rest, then they will become the inheritance of the Lord, because they are no longer subject to temptations. But even the Lord himself, born of the Virgin, became the fruit of the womb. His assumed humanity received this reward: that the nations, called as children, might be his inheritance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":965,"ref":"p965","source":"Dedit eis, inquit, potestatem filios Dei fieri qui credunt in nomine ejus (Joan. i).\n\nSicut sagittae in manu potentis, ita filii excussorum. Excussos, expeditos et accinctos ad proelium vocat, quod verbum et in Esdrae libris Septuaginta interpretes transtulerunt.\n\nBeatus vir qui implevit desiderium suum ex iliis. Pro desiderio in Hebraeo, pharetram habet. Ut quia sagittas praemiserat in comparationem sanctorum, consequenter pharetram sagittis inferat explendam. Non confundetur cum loquetur inimicis suis in porta. Porta, janua sive ostium: ipse est qui ait: Ego sum ostium per me si quis introierit, salvabitur (Joan. x). Ergo qui de filiis excussorum fixus in Christo est, non confundetur in die judicii: cum exprobraverit inimicis Legis Dei inobedientiam, et per ersitatem, vel omnem malitiam ipsorum.\n\nPSALMUS CXXVII.\n\nCanticum graduum. Iste psalmus in nono ascensionis gradu, vel cantico, timorem dilectionemque Dominicam insinuat, dicens:","english":"He gave them, it says, power to become sons of God, to those who believe in his name (John 1).\n\nAs arrows in the hand of a mighty man, so are the sons of those who were shaken out. He calls \"shaken out\" those who are unencumbered and girded for battle, a word which the Seventy translators also rendered in the books of Esdras.\n\nBlessed is the man who has filled his desire from them. For \"desire\" the Hebrew has \"quiver.\" So, since he had first sent arrows as a comparison for the saints, he consequently brings in the quiver to be filled with arrows. He shall not be confounded when he speaks with his enemies in the gate. The gate, the doorway or the entrance: he it is who said, I am the door; if anyone enters through me, he shall be saved (John 10). Therefore he who, from among the sons of those shaken out, is fixed in Christ, shall not be confounded on the day of judgment, when he has reproached the enemies of the Law of God for their disobedience and their error, or all their malice.\n\nPSALM 127.\n\nA song of degrees. This psalm, in the ninth step or song of ascent, sets forth the fear and love of the Lord, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":966,"ref":"p966","source":"Beati omnes qui timent Dominum, qui ambulant in viis ejus. Qui cum timore jungentes se Dei dilectioni, exercentur in his quae prophetae, apostoli, evangelistae praedicaverunt.\n\nLabores fructuum tuorum manducabis: beatus es, et bene tibi erit. Labores fructuum sum, cum bomo exercetur in mundo, ut ad aeternitatis fructum possit accedere. Nam laboriose per has Dei vias inceditur, sicut ipso ait: Arcta et aerumnosa via est quae ducit ad vitam (Matth, vii). Sed hic labor aeternis fructibus adimpletur, cum homo pane illo coelesti locupletatur. Hoc enim desiderio, et ille compungebatur, qui dicebat: Beatus qui manducaverit panem in regno Dei (Luc. xiv).\n\nUxor tua sicut vitis abundans: in lateribus domus tuae. Uxor juxta Salomonem (Prov. vii), sapientia accipitur, quae in animae emundatae domo tamquam speciosa vitis adducta, in lateribus operum nostrorum extenditur.","english":"Blessed are all who fear the Lord, who walk in his ways. Those who, joining themselves to the love of God with fear, are exercised in the things which the prophets, apostles, and evangelists preached.\n\nYou shall eat the labors of your fruits: blessed are you, and it shall be well with you. The labors of fruits are when a man is exercised in the world, so that he may be able to come to the fruit of eternity. For one walks laboriously through these ways of God, as he himself says: Narrow and troublesome is the way that leads to life (Matthew 7). But this labor is filled up with eternal fruits, when a man is enriched with that heavenly bread. For with this desire that man also was pierced, who said: Blessed is he who shall eat bread in the kingdom of God (Luke 14).\n\nYour wife like an abundant vine: on the sides of your house. The wife, according to Solomon (Proverbs 7), is understood as wisdom, which, brought into the house of the purified soul like a beautiful vine, is extended on the sides of our works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":967,"ref":"p967","source":"Filii tui sicut novelloe olivarum, in circuitu mensoe tuae. Actus bonorum in circuitu doctrinae coelestis assistentes, cum pinguedine pacis et obumbratione virtutis.\n\nEcce sic benedicetur homo, qui timet Dominum. His utique locupletatur divitiis.\n\nBenedicat te Dominus ex Sion. Qui in Ecclesia regnat. Et videas quae bona sunt Jerusalem omnibus diebus vitae tuae. In illa coelesti matre, de qua in aliis exposuimus psalmis: in qua vitae perpetuae bona visuri sunt sancti.\n\nEt videas filios filiorum tuorum. Retributionem captantes operum bonorum. Pacem super Israel. Pax nostra, Jesus Christus, jugiter super mentem se videntem aspiciat.\n\nPSALMUS CXXVIII.\n\nCanticum graduum. Iste psalmus decimum nobis profert vel canticum, vel ascensum, qui ex voce prophetica inchoans docet incessanter resistere nequitiis impugnantibus, ne nos expugnent.","english":"Your sons like new olive trees, around your table. The deeds of the good stand around the teaching of heaven, with the richness of peace and the shadowing of virtue.\n\nBehold, thus shall the man be blessed who fears the Lord. By these riches indeed is he enriched.\n\nMay the Lord bless you from Zion. He who reigns in the Church. And may you see the good things of Jerusalem all the days of your life. In that heavenly mother, of whom we have spoken in other psalms: in whom the saints shall see the good things of eternal life.\n\nAnd may you see your children's children. Grasping the recompense of good works. Peace upon Israel. Our peace, Jesus Christ, may he ever look upon the mind that sees him.\n\nPSALM 128.\n\nA song of degrees. This psalm brings us the tenth, whether a song or an ascent, which beginning from the prophetic voice teaches us to resist unceasingly the wickednesses that assail us, lest they overcome us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":968,"ref":"p968","source":"Saepe expugnaverunt me a juventute mea. Dicit se impugnari ab Initio aetatis suae vir iste: sed a quibus impugnetur, silet: ut intelligatur quia pugna a diabolo mittitur. Poteris vel de probatione Job, vel de traditione Christi a Juda facilius hoc advertere.\n\nDicat nunc Israel, Saepe expugnaverunt me a juventute mea, etenim non potuerunt mihi. Ergo qui Israel est, ille potest dicere, quia Impugnatur omnibus diebtis vitae suae. Sed non ei praevalet haec pugna: quia Dominus pugnat pro eo.\n\nSupra dorsum meum fabricaverunt peccatores, pro· longaverunt iniquitatem sibi. Jugiter ad Deum currenti et ad ampliora tendenti fabricamur a tergo nequitiarum machinae, quia in aspectu exponi non possunt. Sed cum ad effectum non perveniunt, sibi ipsi prolongant: ob id invidendo, peccatum ultionemque divinam in se provocant. Sequitur enim:\n\nDominus justus concidet cervices peccatorum. Pro cervicibus in Hebraeo habet, vincula, vel catenas ut sit sensas? Illi qui me suis insidiis, hinc Inde vallaverant, etiam vinctum tenebant; sed, auxiliante Domino, omnes nexus soluti sunt.","english":"Often have they fought against me from my youth. This man says that he is assailed from the beginning of his life, but he is silent about by whom he is assailed, so that it may be understood that the battle is sent by the devil. You will be able to perceive this more easily either from the testing of Job or from the betrayal of Christ by Judas.\n\nLet Israel now say: Often have they fought against me from my youth, for indeed they could not prevail against me. Therefore he who is Israel, he can say this, because he is assailed all the days of his life. But this battle does not prevail against him, because the Lord fights for him.\n\nUpon my back the sinners have wrought; they have prolonged their iniquity for themselves. For one who runs continually to God and strains toward greater things, the workshop of wicked devices is built behind his back, because they cannot be exposed to view. But when they do not attain their effect, they prolong them for themselves: for this reason, by envying, they provoke sin and divine vengeance upon themselves. For it follows:\n\nThe Lord is just; he will cut off the necks of sinners. In place of \"necks\" the Hebrew has \"bonds\" or \"chains,\" so that the sense may be: those who had walled me in on every side with their snares and were even holding me bound—but, with the Lord's help, all their knots were loosed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":969,"ref":"p969","source":"Confundantur et convertantur retrorsum omnes qui oderunt Sion. Ecclesiam, quae est corpus Christi, cujus nos membra sumus.\n\nFiant sicut fenum aedifictorum: quod priusquam evellatur, arescit. Non haec de aediliciis in petra locatis dicuntor, sed his quae quasi citius ruitura super arenam ponuntur: quod ad opera carnis respicit: in quibus non modo nullum granum bonitatis invenitur: verum etiam antequam ad incrementum aliquod veniant, exsiccantur.\n\nDe qdo non implevit manum suam qui metet. Qui retributionem dignam operis sui mercedem non recepit. Nec imum suum qui manipulos colliget. Qui per conscientiae· puritatem, et si minus habet, voluntatem tamen bonam adhibuit. Ideoque a Deo tamquam si multum dediscet, manipulos refert: sicut vidua de duobus minutis (Marc. xii).\n\nEt non dixerunt qui praeteribant: Benedictio Domini super vos. Non eos benedixerunt sancti Dei: qui pro nihilo habentes hunc mundam, pertransierunt ad coelestia et aeterna. Benediximus vobis in nomine Domini. Ut, relictis infructuosis aridisque operibus, ea seratis, quae et messorum manum, et colligentium manipulos, repleant sinum.","english":"Let all who hate Zion be confounded and turned backward—Zion, that is, the Church, which is the body of Christ, of whose members we are.\n\nLet them become like the grass of the rooftops, which withers before it is plucked up. Let this not be said of buildings set upon rock, but of those which, as though about to fall the sooner, are placed upon sand—which regards the works of the flesh, in which not only is no grain of goodness found, but even before they come to any increase they are dried up.\n\nOf which he has not filled his hand who reaps—that is, he who has not received a reward worthy of his work as recompense. Nor has he filled his bosom who gathers the sheaves—that is, he who through purity of conscience, even if he has less, has nevertheless applied a good will. And therefore from God, as though he had given much, he carries back his sheaves, like the widow with her two small coins (Mark 12).\n\nAnd they did not say, those who passed by: The blessing of the Lord be upon you. The holy ones of God did not bless them—those who, counting this world as nothing, passed over to things heavenly and eternal. We have blessed you in the name of the Lord: so that, leaving behind unfruitful and dry works, you may sow those things which fill both the hand of the reapers and the bosom of those who gather the sheaves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":970,"ref":"p970","source":"PSALMUS CXXIX.\n\nCanticum graduum. Ipse psalmus undecimum nobis ascensionis gradum pandit, et canticum: qui fidelis animae conatum ad altiora tendentem proferens: dum se in profundo quasi immersum queritur, nos ad intelligenda coelestia provocat, dicens:\n\nDe profundis clamavi ad te, Domine: Domine, exaudi orationem meam. De profundis clamat, qui scit altitudinem divitiarum sapientiae Dei: qui persecutiones patitur: qui eum misericordi suspirio deprecatur.\n\nFiant aures tuae intendentes: in orationem servi tui· Non hic carnalem aurem propheta postulat: sciens Deum incorporeum esse: sed virtutem qua suos exaudire dignatur, exposcit.\n\nSi iniquitates observaveris, Domine: Domine, quis sustinebit? Si enim transgrediens leges tuas, generis humani fragilitas ultione tua protinus feriatur, quis evadere poterit?\n\nQuia apud te propitiatio est. Tu enim nos reconciliabis Patri per crucem. Et propter legem tuam sus-· tinui te, Domine. Lex spiritualis est, et continens verba vitae: quam sustinere debemus, ne peccantes in eam per legem dijudicemur (Rom. vii).","english":"PSALM 129.\n\nA Song of Degrees. The psalm itself unfolds for us the eleventh step of ascent, and it is a song: bringing forth the striving of a faithful soul reaching toward higher things, while it complains that it is, as it were, submerged in the deep, it summons us to understand heavenly things, saying:\n\nOut of the depths I have cried to you, O Lord: Lord, hear my prayer. He cries out from the depths who knows the height of the riches of the wisdom of God: who suffers persecutions: who entreats him with a merciful sigh.\n\nLet your ears be attentive: to the prayer of your servant. The prophet does not here demand a carnal ear, knowing that God is incorporeal: but he asks for the power by which he deigns to hear his own.\n\nIf you should observe iniquities, O Lord: Lord, who will endure it? For if the frailty of the human race, transgressing your laws, were straightway struck by your vengeance, who could escape?\n\nBecause with you there is propitiation. For you will reconcile us to the Father through the cross. And for the sake of your law I have endured you, O Lord. The law is spiritual, and containing the words of life: which we ought to endure, lest, sinning against it, we be judged by the law (Rom. 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":971,"ref":"p971","source":"Sustinuit anima mea Dominum, etc. A custodia matutina usque ad noctem. Ab illa matutina hora qua in vineam Dominicam est locatus, spem suam in illam defixit horam: qua denarium mercedis accipiat. A vigilia matutina. Speret Israel in Dominum. Ab eo quod ei lumen veritatis illuxit, indeficienter coelestia contempletur.\n\nQuia apud Dominum misericordia. Cum pro nobis homo fieri dignatos est. Et copiosa apud Deum est redemptio. Cum non auro, neque argento, sed pretioso nos sanguine redemit.\n\nEt ipse redimet Israel ex omnibus iniquitatibus eorum. Ipse enim Filius, introeunte plenitudine gentium, reliquam Israel, remissa iniquitate, salvabit.\n\nPSALMUS CXXX.\n\nCanticum graduum. Iste psalmus duodecimus in hac ascensione, vel cantici, vel gradus habetur, qui nos ex persona prophetae humilitatem quam Christus in carne gestaturus erat edocet, dicens:","english":"My soul has waited for the Lord, etc. From the morning watch until night. From that morning hour at which it was placed in the Lord's vineyard, it has fixed its hope on that hour at which it may receive the denarius of its reward. From the morning watch. Let Israel hope in the Lord. From the moment the light of truth shone upon it, let it contemplate heavenly things without ceasing.\n\nBecause with the Lord there is mercy. When he deigned to become man for our sake. And with God there is abundant redemption. When he redeemed us not with gold or silver, but with his precious blood.\n\nAnd he himself will redeem Israel from all their iniquities. For the Son himself, when the fullness of the Gentiles has come in, will save the remnant of Israel, their iniquity being forgiven.\n\nPSALM 130. A Song of Degrees. This psalm is held to be the twelfth in this ascent, whether of song or of degree, and it teaches us, in the person of the prophet, the humility that Christ was to bear in the flesh, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":972,"ref":"p972","source":"Domine, non est exaltatum cor meum. Sed in contritione et humiliatione ejus obtuli tibi sacrificium acceptabile. Neque elati sunt ocuti mei. Ut transitoria concupiscerent et caduca.\n\nNeque ambulavi in magnis: neque in mirabilibus tuis super me. Quae magna mirabilia videbantur homi, nibus, in his non incessi, ne me opprimerent.\n\nSi non humiliter sentiebam: sed exaltavi animam meam. Humilis quidem est corde, sed excelsus est sensu. Humiliter sentiebam in saeculo: sed animam meam exaltavi in coelo.\n\nSicut qui ablactatus est a matre sua: ita retribues in animam meam. Nihil in se puerile sentit: quia cibum lactis excedens, ad perfectum pervenit virum: illo nunc pane, qui de coelis advenit, ali exorat.\n\nSperet Israel in Domino: ex hoc nunc et usque in saeculum. Docet ut nullo fine temporis spes nostra claudatur: ut per spem praesentis vitae bona futuri seculi capiamus.","english":"Lord, my heart is not lifted up. But in its contrition and humiliation I have offered you an acceptable sacrifice. Nor have my eyes been lifted up, so as to desire things transitory and fleeting.\n\nNor have I walked in great things, nor in your wonders that are above me. Those great and wonderful things that seemed to men, in these I have not walked, lest they overwhelm me.\n\nIf I did not think humbly, but exalted my soul. He is indeed humble in heart, but exalted in understanding. I thought humbly in the world, but I exalted my soul in heaven.\n\nLike one weaned from his mother, so will you repay into my soul. He feels nothing childish in himself, because, passing beyond the food of milk, he has come to the perfect man; he now prays to be nourished by that bread which came down from heaven.\n\nLet Israel hope in the Lord, from this time now and forever. He teaches that our hope is closed by no limit of time, so that through the hope of the present life we may obtain the goods of the world to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":973,"ref":"p973","source":"PSALMUS CXXXI.\n\nCanticum graduum. Iste psalmus habetur in canticis tredecimus graduum: qui per ascensionem profectuum, de adventu Filii Dei ex voce prophetica nos edocet, dicens:\n\nMemento, Domine, David. Filius omnipotentis Dei, assumpturus carnem pro redemptione populi, David se voluit nuncupari: ejus scilicet nomine vocitatus, de cujus genere assumpturus erat et corpus. Et omnis mansuetudinis ejus. Non contendit, neque clamavit: sed sicut agnus mansuetus deductus est ad victimam (Isai. liii).\n\nSicut juravit Domino: votum vovit Deo Jacob. Juramentum ac votum propter firmitatem dictionis posuit, ne nos dubitaremus sequi: sed quid interim voluerit, dignum est contueri. Memento, Domine, David, et omnis mansuetudinis ejus. Sicut juravit Domino. Pro eo quod est, sicut: in Hebraeo habet, qui: ut sit sensus: Memento, Domine, David, et omnis mansuetudinis ejus, qui juravit Domino, et votum fecit Deo Jacob.","english":"PSALM 131.\n\nA song of degrees. This psalm is held to be the thirteenth among the songs of degrees; and through the ascent of advancements it teaches us, from the prophetic voice, concerning the coming of the Son of God, saying:\n\nRemember, Lord, David. The Son of the almighty God, about to take flesh for the redemption of the people, willed to be called David: that is, called by his name, from whose stock he was to take also a body. And all his meekness. He did not contend, nor cry out: but like a gentle lamb he was led to the slaughter (Isaiah 53).\n\nAs he swore to the Lord: he vowed a vow to the God of Jacob. He set down oath and vow for the firmness of the utterance, so that we might not doubt to follow: but what he willed in the meantime, it is worthy to consider. Remember, Lord, David, and all his meekness. As he swore to the Lord. In place of \"as,\" the Hebrew has \"who\": so that the sense may be: Remember, Lord, David, and all his meekness, who swore to the Lord, and made a vow to the God of Jacob.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":974,"ref":"p974","source":"Si introiero in tabernaculum domus meae: si ascendero in lectum strati mei: si dedero. somnum oculis meis, aut palpebris meis dormitationem, et requiem temporibus meis: donec inveniam locum Domino, tabernaculum Deo Jacob. Tabernaculum domus coelestem sedem indicat: in strato vero lecti, in oculorum somno, in dormitatione palpebrarum, vel in temporum requie, aeternam quietem, quae numquam abrumpitur, demonstravit. In quibus non se rediturum pollicetur: nisi prius in homine dignum Deo Patri locum vel Ecclesiae congregationem sua resurrectione construeret.\n\nEcce audivimus eam in Ephrata. Regio Bethleem usque hodie appellatur Ephrata. Hujus rei et aliae Scripturae testes sunt. Ephrata ipsa est Bethleem. Ubi primum Ecclesia esi audita, id est, in qua Christus Dominus carnem assumpsit. In hac et Rachel Israel dilecta quiescit (Gen. xxxv), quae typum gessit Ecclesiae. Invenimus eam in campis sylvae. In gentibus, quae prius diaboli erant cubilia: nunc autem campi, Dominum colentes fructiferi.","english":"If I enter into the tabernacle of my house, if I ascend to the bed of my couch, if I give sleep to my eyes or slumber to my eyelids, and rest to my temples, until I find a place for the Lord, a tabernacle for the God of Jacob. The tabernacle of the house indicates the heavenly seat; but in the couch of the bed, in the sleep of the eyes, in the slumber of the eyelids, or in the rest of the temples, he has shown the eternal quiet that is never broken. In these things he promises that he will not return, unless first in man he should build a place worthy of God the Father, or the congregation of the Church, by his resurrection.\n\nBehold, we have heard of it in Ephrata. The region of Bethlehem is to this day called Ephrata. Other Scriptures also are witnesses of this matter. Ephrata itself is Bethlehem. There the Church was first heard of, that is, in the place where Christ the Lord took on flesh. In this place Rachel, the beloved of Israel, also rests (Gen. 35), who bore the type of the Church. We have found it in the fields of the forest. Among the nations, which were formerly the lairs of the devil, but are now fields, fruitful in worshiping the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":975,"ref":"p975","source":"Intrabimus in tabernaculum Dei. Nos qui in una domo Ecclesiae, per Dominum aggregamur. Adorabimus in loco ubi steterunt pedes ejus. In quo praedicationes Aposlolicae audiuntur: quae ut pedes sustinent totum corpus Ecclesiae.\n\nExsurge, Domine, in requiem tuam. Jam explesti juramentum, reddidisti votum: jam invenisti locum Deo: jam produxisti ex latere tuo Ecclesiam: exsurge nunc ab inferis, revertere in tabernaculum: abiens in requiem: de quibus superius es locutus. Et non solum tu, sed, Tu et arca sanctificationis tuae. Corpus scilicet assumptum, quo divinitas tegebatur. A quo verba vitae, a quo coelestis panis, a quo via, veritas et vita nobis ostensa est.\n\nSacerdotes tui induantur justitia. Ut justitiae lorica induti, non saucientur a jaculis inimici. Et sancti tui exsultent. In coelestibus bonis.\n\nPropter David servum tuum non avertas faciem Christi tui.Propter illum qui ex semine David formam servitem suscepit: non avertatur claritas imaginis tuae a sanctis, in quibus ipse Christus inhabitat, sed illuminet eos.","english":"We shall enter into the tabernacle of God—we who are gathered into one house of the Church through the Lord. We shall adore in the place where his feet stood, where the apostolic preachings are heard, which, as feet, sustain the whole body of the Church.\n\nArise, O Lord, into your rest. You have now fulfilled the oath, you have paid the vow; you have now found a place for God; you have now brought forth the Church from your side; arise now from the dead, return to the tabernacle, going into your rest, of which you spoke above. And not only you, but you and the ark of your sanctification—that is, the body you assumed, with which the divinity was covered, from which the words of life, from which the heavenly bread, from which the way, the truth, and the life have been shown to us.\n\nLet your priests be clothed with justice, so that, clad in the breastplate of justice, they may not be wounded by the arrows of the enemy. And let your saints exult in the heavenly goods.\n\nFor the sake of David your servant, do not turn away the face of your Christ—for the sake of him who from the seed of David took upon himself the form of a servant: let not the brightness of your image be turned away from the saints, in whom Christ himself dwells, but let it enlighten them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":976,"ref":"p976","source":"Juravit Dominus David veritatem, et non frustrabitur eum. Deo homini Pater jurat veritatem, quam non evacuat, sed adimplet dicens: De fructu ventris tui ponam super sedem tuam. Nos sumus fructus ventris ejus, quos spiritualiter tamquam ex utero generavit. Qui si sequentia custodiamus, sedebimus super sedem ejus, et non solum nos, verum etiam et filii nostri. Ait enim:\n\nSi custodierint filii tui testamentum meum, et testi· monia mea haec quae docebo eos, et filii eorum usque in saeculum saeculi, sedebunt super sedem meam. Si testamentum ejus custodiamus, sedere nos faciet in coelestibus: sicut ait Apostolus (Ephes, i): Sedebunt super sedem ejus. Sed et ipsi sedebunt super sedem ejus quibus dictum est: Sedebitis super duodecim sedes, judicantes duodecim tribus Israel (Matth. xix). Sedebunt et filii nostri, hoc est, rememorabuntur opera bona, quae ob amorem illius operati sumus, in conspectu ejus.","english":"The Lord swore truth to David, and he will not fail him. To God the man, the Father swears the truth, which he does not empty out but fulfills, saying: From the fruit of your womb I will place upon your throne. We are the fruit of his womb, whom he spiritually begot as if from the womb. If we keep what follows, we shall sit upon his throne, and not only we, but also our children. For he says:\n\nIf your sons keep my covenant, and these my testimonies which I shall teach them, and their sons even forever and ever, they shall sit upon my throne. If we keep his covenant, he will make us sit in the heavenly places, as the Apostle says (Eph. 1): They shall sit upon his throne. But even those to whom it was said shall themselves sit upon his throne: You shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19). Our children also shall sit—that is, the good works which we have done for love of him shall be remembered in his sight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":977,"ref":"p977","source":"Quoniam elegit Dominus Sion: praeelegit eam in habitationem sibi. Concordantem sibi catervam ecclesiasticam, vel sanctificatas sacramentis caelestibus tibi animas.\n\nHaec requies mea in saeculum saeculi: hic habitabo quoniam elegi eam. Animam quae ei per resurrectionis gloriam et emundationem peccati, donius ac requies facta est.\n\nViduam ejus benedicens benedicam: pauperes ejus saturabo panibus. Pro vidua, id est,, et Hebraea volumina, et a ipsi Septuaginta habent: sed propter novitatem verbi, et unius litterae demutationem, paulatim obtinui, ut pro legeretur, maxime quia in sequenti versiculo pauperes sequebantur. Symmachus et Aquila cibaria interpretati sunt.\n\nSacerdotes ejus induam salutari, et sancti ejus exsultatione exsultabunt. Ipse enim nos vel justitiam, vel salutare induit: cum nos conformes corpori suo efficit; qui est justitia salusque nostra, praeparans nobis tabernacula sempiterna.","english":"For the Lord has chosen Sion: he has chosen her beforehand for a dwelling for himself. The ecclesiastical host in concord with him, or the souls sanctified for you by the heavenly sacraments.\n\nThis is my rest for ever and ever: here will I dwell, for I have chosen her. The soul which through the glory of the resurrection and the cleansing of sin has been made his house and his rest.\n\nBlessing I will bless her widow: I will satisfy her poor with bread. For “widow,” that is, both the Hebrew scrolls and the Septuagint themselves have it; but because of the novelty of the word and the change of a single letter, I have gradually come to hold that it should be read as “for,” especially since in the following verse “the poor” followed. Symmachus and Aquila translated it as “food.”\n\nI will clothe her priests with salvation, and her saints shall exult with exultation. For he himself clothes us either with righteousness or with salvation, when he makes us conformed to his body, who is our righteousness and salvation, preparing for us eternal tabernacles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":978,"ref":"p978","source":"Illuc producam cornu David. Begnum Christi, quod in illis ostenditur, quibus dictum est: Beati pauperes spiritu: quoniam ipsorum est regnum coelorum (Matth. v). Paravi lucernam Christo meo. Joannes Baptista sive praecursor Domini et Salvatoris nostri a Deo Patre dicitur praeparata lucerna: qui eum in hujus mundi tenebras venturum annuntiavit: Sic enim et ipse Dominus vocitat eum, dicens: Ille erat lucerna ardens (Joan. v), et reliqua.\n\nInimicos ejus induam confusione. Judaeos non credentes cum viderint Dominum in majestate sua. Super ipsum autem florebit sanctificatio mea. Pro sanctificatione, neser ( ) in Hebraeo habetur: quod Aquila consecratum interpretatur, et significat laminam ex auro, quae in fronte pontificis ligabatur: sculptum habens nomen Domini.\n\nPSALMUS CXXXII. Canticum graduum.\n\nEcce quam bonum et quam jucundum habitare fratres in unum. Duo dicit: bonum et jucundum. Bonum est martyrium, sed non est jucundum: babet enim supplicia et poenas, et semper in cruciatibus dolor est, ot utique in dolore non est jucunditas. Ecce quam bonum et quam jucundum. Rursum voluptas jucunda est. Ac si dicat: Cibum dulcem comedere, videtur jucundum esse, compellit enim ad libidinem. Hic ergo duo posuit, et quod sibi videbatur esse contrarium, bonum scilicet et jucundum, uno sermone conjunxit. Ecce quam bonum et quam jucundum, habitare fratres in unum. Fratres mente, non corporo.","english":"There I will bring forth a horn for David. The kingdom of Christ, which is shown in those to whom it was said: Blessed are the poor in spirit: for theirs is the kingdom of heaven (Matt. 5). I have prepared a lamp for my Christ. John the Baptist, or the forerunner of our Lord and Savior, is called by God the Father a lamp prepared: he who announced that he was to come into the darkness of this world: for thus the Lord himself also calls him, saying: He was a burning lamp (John 5), and the rest.\n\nHis enemies I will clothe with confusion. The unbelieving Jews, when they shall see the Lord in his majesty. But over him my sanctification shall flourish. For \"sanctification,\" neser ( ) is found in the Hebrew: which Aquila translates as \"consecrated,\" and it signifies the plate of gold that was bound on the forehead of the high priest, having the name of the Lord engraved upon it.\n\nPSALM 132. A song of degrees.\n\nBehold how good and how pleasant it is for brethren to dwell in unity. He says two things: good and pleasant. Martyrdom is good, but it is not pleasant: for it has torments and punishments, and there is always pain in tortures, and certainly there is no pleasantness in pain. Behold how good and how pleasant. Again, pleasure is pleasant. As if he should say: To eat sweet food seems to be pleasant, for it compels to desire. Here therefore he has set down two things, and what seemed to be contrary to itself, namely good and pleasant, he has joined together in one phrase. Behold how good and how pleasant it is for brethren to dwell in unity. Brethren in mind, not in body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":979,"ref":"p979","source":"Esau et Jacob fratres fuerunt, et quia simul habitabant, fuit eis causa discordiae. Ergo quod dixit hic, fratres: non fratres dicit corpore, sed fratres spirituales. Fratres de quibus loquebatur et Salvator, et dicebat ad mulieres: Ite, nuntiate fratribus meis (Matth. xxviii). Ecce quam bonum et quam jucundum, habitare fratres in unum. Proprie psalmus iste coenobiis et monasteriis convenit. Licet enim et de Ecclesiis intelligatur, sed ibi propositi diversitate non videtur esse tanta concordia. Quae est enim ibi fraternitas? Utique alius ad domum ire festinat: alius ad circum, alius in Ecclesia de usuris cogitat. In monasteriis autem sicut unum propositum, unus et animus est. Ecce quam bonum et quam jucundum habitare fratres in unum. Vere bonum, vere jucundum. Unum fratrem dimisimus, et ecce quantos invenimus. Fraier meus a saecularis (quod de meo loquor, de singulis loquor) non tantum me amat, quam substantiam meam. Caeterum fratres spirituales: qui sua utique negligunt, alia non quaerunt. Sicut et legimus in Actibus apostolorum: quoniam multitudinis credentium erat cor unum, et anima una (Act. iv). Et erant, inquit, illis omnia communia. Recte erant eis omnia communia, qui unum Christum possidebant. Multa diximus, sed ad reliqua festinemus.","english":"Esau and Jacob were brothers, and because they lived together, this was a cause of discord for them. Therefore what he said here, \"brothers,\" he does not mean brothers in the body, but spiritual brothers. Brothers of whom the Savior also spoke, when he said to the women: Go, tell my brothers (Matt. 28). Behold how good and how pleasant it is for brothers to dwell in unity. This psalm properly applies to cenobitic communities and monasteries. For although it may also be understood of the churches, yet there, because of the diversity of their purposes, such concord does not appear to exist. For what brotherhood is there? One man hastens to go home, another to the marketplace, another in the church thinks about interest rates. In monasteries, however, just as there is one purpose, so there is also one mind. Behold how good and how pleasant it is for brothers to dwell in unity. Truly good, truly pleasant. We have let go of one brother, and behold how many we have found. My brother by worldly standards—what I say of myself, I say of each individual—does not love me as much as he loves my property. But spiritual brothers are those who indeed neglect their own affairs and do not seek other things. As we also read in the Acts of the Apostles: that the multitude of those who believed had one heart and one soul (Acts 4). And, he says, all things were common to them. Rightly were all things common to them, who possessed one Christ. We have said many things, but let us hasten to the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":980,"ref":"p980","source":"Sicut unguentum in capite: quod descendit in barbam, barbam Aaron. O si esset tempus, ut de singulis disputaremus, dies nubis sufficere non poterat. Legimus in Exodo, quomodo conficiatur unguentum sacerdotale (Exod. xxv, xxx). Deinde legimus quomodo aliud unguentum quo ungebantur reges, erat aliud unguentum quo ungebantur prophetae. Et quid plura loquar? Omnia unguenta habebant diversitates et mysteria sua. Miramur de sanctis? Leprosus postquam purgatus fuerit, postquam hyssopo fuerit aspersus, et sanguine gallinae, et dimittitur una gallina in eremum, et ipse habet unguentum proprium. Non sanctificatur aliquid, nisi per unguentum. Propterea dicunt et adolescentulae in Cantico canticorum: Unguentum exinanitum nomen tuum. Post te in odorem unguentorum curremus (Cant, i). Sicut unguen· tum in capite quod descendit in barbam, barbam Aaron. Pulchre dixit, in capite, quod descendit in barbam Aaron. Barba virilitatis indicium est. Mulierem enim et virum hoc signo natura distinguit: barba igitur virilitatis indicium est. Caput ergo divinitas dicitur, hoc est, deitas. Barba vero virum indicat. Ut, inquit, perveniamus in virum perfectum, qui est Christus (Coloss. i).","english":"Like ointment on the head, which descended upon the beard, the beard of Aaron. Oh, if only there were time for us to dispute about each detail, a cloudy day would not suffice. We read in Exodus how the priestly ointment is prepared (Exod. 25, 30). Then we read how there was one ointment with which kings were anointed, and another ointment with which prophets were anointed. And why should I say more? All ointments had their own varieties and mysteries. Do we marvel concerning the saints? The leper, after he has been cleansed, after he has been sprinkled with hyssop and with the blood of a hen, and one hen is sent away into the wilderness, he himself has his own ointment. Nothing is sanctified except through ointment. Therefore the young women also say in the Song of Songs: Your name is ointment poured out. After you we will run in the fragrance of your ointments (Cant. 1). Like ointment on the head, which descended upon the beard, the beard of Aaron. He spoke well: on the head, which descended upon the beard of Aaron. The beard is a sign of manliness. For nature distinguishes woman and man by this sign; therefore the beard is a sign of manliness. The head, then, is called divinity, that is, deity. But the beard indicates the man. So that, he says, we may come to the perfect man, who is Christ (Coloss. 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":981,"ref":"p981","source":"Vide ergo quid dicat: Sicut unguentum, sicut benedictio unguenti de capite, hoc est, de divinitatis sermone descendit in barbam, descendit in virum perfectum, qui est Christus, postea descendit ipsum unguentum in oram vestimenti ejus. Sic benedictio, et ros montis Hermon descendit in montem Sion. Unguentum vero hic pro benedictione ponitur. Dilexisti justitiam, inquit, et odisti iniquitatem: propterea unxit te Deus, Deus tuus oleo exsultationis prae participibus tuis (Psal xliv). Videte quid dicat: Dilexisii, inquit, justitiam, et odisti iniquitatem. Non sufficit diligere justitiam, sed econtrario odisse iniquitatem. Videte quid dicat: Et odisti iniquitatem. Pro his virtutibus, quid accepit? Propterea unxit te Deus, Deus tuus oleo exsultationis prae participibus tuis. Hoc ad Christum dici· tur: Ideo tu unctus es, ut caeteros ungeres. Unctus es oleo exsultationis prae participibus tuis, hoc est, plusquam Apostoli tui. Tu enim unguenti habuisti fontem: illi stillas habuerunt. Sicut unguentum in capite. Praestet et nobis Dominus hoc unguentum divinitatis: quod venit in barbam, hoc est, in virum perfectum Aaron, in Aaron sacerdotem. Aaron autem interpretatur montanus. Videtis quoniam iste sacerdos non est de vallibus, sed de montibus est. Barba, inquit, Aaron. Quod unguentum in capite, venit in barbam, a Verbo Deo venit ad hominem, quem est dignatus assumere.","english":"See, then, what he says: Like ointment, like the blessing of ointment, it descended from the head—that is, from the Word of divinity—into the beard, it descended into the perfect man, who is Christ; afterward the ointment itself descended to the hem of his garment. So the blessing and the dew of Mount Hermon descended upon Mount Zion. Here, indeed, ointment is put for blessing. You loved righteousness, he says, and hated iniquity; therefore God, your God, anointed you with the oil of exultation before your fellows (Ps. 44). See what he says: You loved, he says, righteousness, and hated iniquity. It is not enough to love righteousness, but on the contrary to hate iniquity. See what he says: And you hated iniquity. For these virtues, what did he receive? Therefore God, your God, anointed you with the oil of exultation before your fellows. This is said to Christ: Therefore you were anointed, that you might anoint others. You were anointed with the oil of exultation before your fellows—that is, more than your Apostles. For you had the fountain of ointment; they had drops. Like ointment on the head. May the Lord grant us also this ointment of divinity, which came into the beard—that is, into the perfect man Aaron, into Aaron the priest. Now Aaron is interpreted as \"mountainous.\" You see that this priest is not from the valleys, but is from the mountains. The beard, he says, of Aaron. The ointment that was on the head came into the beard; from the Word, God, it came to the man whom he deigned to assume.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":982,"ref":"p982","source":"Et quid nobis prodest barba ista uncta, et vir iste perfectus? Videamus quos profectus habeat. Quod descendit in oram vestimenti ejus, Nos si vestimentum Christi sumus, nuditatem ejus nostra vestimus fide. Ecce nudua pependit in cruce: scandalum Judaeis, gentibus stultitia (I Cor. i), et tamen nostra fide et sermone et cpufessione vestitur. Noe in dumo sua nudus jacuit, et apparuit ignominia ejus: major filius irrisit, et minor texit (Gen. ix). Et hoc totum quare dico? Ut ostendam vestimentum nos esse Christi, Rem dico vobis novam: immo non novam, sed de Scripturis, Nos vestimentum Christi sumus, et cum illum nosta confessione vestierimus, rursum ipsum Christum induimus. Dicit enim et Apostolus, quod vestimentum nostrum, Christus sit (Galat. iii). Quando enim baptizamur, Christo induimur et vestimur. Vultis scire quomodo vestiamus Dominum? Legimus in Jeremia: Accipe, inquit, tibi lumbare, et vade, inquit, ad Euphraten, et pone illud in foramine petrae. Et feci, inquit, quod praeceperat mihi Dominus. Et post dies aliquos reversus sum ad Euphraten, et ecce, inquit, putruerat lumbare, quod nulli usui esset utile. Et loculus est, inquit, Dominus ad me: diligenter animadvertite: Sicut, inquit, lu lumbare habuisti circa lumbos tuos, ita et ego habui populum istum circa me, dicit Dominus (Jerem. xiii). Hoc totum quare dixi? Ut ostenderem credentes vestimentum esse Christi.","english":"And what does that anointed beard profit us, and that perfect man? Let us see what advantages it brings. That it descended to the hem of his garment—if we are the garment of Christ, we clothe his nakedness with our faith. Behold, he hung naked on the cross: a stumbling block to the Jews, foolishness to the Gentiles (1 Cor 1), and yet he is clothed by our faith and word and confession. Noah lay naked in his house, and his shame appeared: the elder son mocked, and the younger covered him (Gen 9). And why do I say all this? To show that we are Christ's garment. I tell you a new thing—or rather not new, but from the Scriptures: we are Christ's garment, and when we have clothed him with our confession, we in turn put on Christ himself. For the Apostle also says that our garment is Christ (Gal 3). For when we are baptized, we put on and are clothed with Christ. Do you wish to know how we clothe the Lord? We read in Jeremiah: Take, he says, a linen loincloth for yourself, and go, he says, to the Euphrates, and place it in a hole in the rock. And I did, he says, what the Lord had commanded me. And after some days I returned to the Euphrates, and behold, he says, the loincloth had rotted, so that it was useful for nothing. And the Lord spoke, he says, to me: Pay careful attention: Just as, he says, you had the loincloth around your loins, so too I had this people around me, says the Lord (Jer 13). Why did I say all this? To show that believers are the garment of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":983,"ref":"p983","source":"Quod descendit in oram vestimenti ejus: quod descendit in barbam, barbam Aaron. Non est hujus temporis do sacerdotalibus dicere vestimentis. Siquidem pontifex octo habet species vestimentorum. Longum est nunc dicere de ephod, de tunica. Longum est dicere de rationali, de manifestationibus, de catenulis, de zona, de femoralibus, de fimbriis, de resti, de tintinnabulis, quibus virtutibus sacerdos debeat ingredi templum Domini, et in sancti sanctorum. Et nos ergo si volumus de vestimento esse sacerdotali, aut superhumerale sumus, quod interpretatur ephod, ut habeamus bona opera, et in humeris nostris Christi mandata portemus, aut certe tunica debemus esse interior: quae tunica stricta est, et adhaeret corpori: non est laxa: non funditur, sed haeret tota ad cor? pus. Vides ergo quoniam quicumque interior est, et interior tunica, vicinius jungitur corpori. Si quis vero rationale esi, quod dicitur: iste non est nisi in pedore constitutus. Animadverte Scripturae ordinem: Quicumque rationale est,, et ratio est, et in pectore constitutus est. Caeterum fieri potest ut aliquis habeat prudentiam, ut habeat, ut habeat sermonem. Quicumque ergo vere sacerdos est, debet habere hoc est, manifestationes, hoc est, ut quodcumqup mente conceperit, proferat, et omne doceat. Et haec omnia frustra sunt, si castitas aucta et ornata non fuerit. Ideo zona est, et cingit lumbos, stringit et fortifica.","english":"What descended to the hem of his garment, what descended to the beard, the beard of Aaron. It is not for this occasion to speak of the priestly garments. Indeed the high priest has eight kinds of vestments. It is long now to speak of the ephod, of the tunic. It is long to speak of the breastplate, of the manifestations, of the little chains, of the belt, of the breeches, of the fringes, of the cord, of the bells—by what virtues the priest ought to enter the temple of the Lord, and into the holy of holies. And so we too, if we wish to be of the priestly garment, are either the shoulder-piece, which is interpreted as ephod, so that we may have good works and carry the commandments of Christ on our shoulders, or certainly we ought to be the inner tunic: which tunic is tight and clings to the body; it is not loose, it is not spread out, but clings wholly to the body. You see, then, that whoever is inner, and is the inner tunic, is joined more closely to the body. But if anyone is the breastplate, which is called the rationale, this is placed only on the breast. Observe the order of Scripture: whoever is the rationale is also reason, and is placed on the breast. Otherwise it can happen that someone has prudence, that he has, that he has speech. Whoever, then, is truly a priest, ought to have this, that is, the manifestations, that is, that whatever he has conceived in his mind he should bring forth and teach all. And all these things are in vain if chastity has not been increased and adorned. Therefore there is the belt, and it girds the loins, binds and strengthens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":984,"ref":"p984","source":"Doinde dicitur, quod habeat femoralia, ut quodcumque in nobis ignominiosum est et sordidum, quasi hoc cingulo mundetur et mortificetur, Deinde dicitur quod debeamus habere poderem, quod ornet quasi pedes nostros. In ipso podere diversi flores sunt: sunt ibi malogranata, sunt ibi etiam fimbriae. Ego puto quod illa mulier sanguine fluens istam fimbriam tetigerit, et sanata est (Matth. ix). Deinde et haec considerate: quoniam ad extremos pedes, inter malogranata erant et tintinnulae, et non ingrediebatur pontifex in saucia sanctorum, nisi illa tintinnabula personarent. Tintinnabula et illa malogranata, diversitates virtutum sunt quae habent singulae voces suas, et egressus ipse sancti sanctorum vocalis est. Sive enim manducemus, sive bibamus, omnia in nomine Domini facimus (I Cor. x). Minora promisimus, et majora diximus.\n\nSicut ros Hermon qui descendit in montem Sion, Ros Hermon. Legimus in quodam libro a apocrypho, eo tempore quo descendebant filii Dei ad filias hominum, descendisse illos in montem Hermon, et ibi inisse pactum, quomodo venirent ad filias hominum, et sibi eas sociarent. Manifestissimus liber est, et inter apocryphos computatur, et veteres interpretes de ipso loculi sunt: nonnulla autem nos diximus: non in auctoritatem, sed in commemorationem. Sicut ros Hermon, qui descendit in montem Sion.","english":"Then it is said that he has breeches, so that whatever in us is shameful and foul may, as it were, be cleansed and put to death by this girdle. Then it is said that we ought to have a hem, which adorns, as it were, our feet. In this hem itself there are various flowers: there are pomegranates there, there are also fringes there. I think that the woman who was flowing with blood touched this fringe and was healed (Matthew 9). Then consider also these things: that at the very feet, between the pomegranates, there were also little bells, and the high priest did not enter into the holy of holies unless those little bells sounded. The little bells and those pomegranates are the diversities of virtues which each have their own voices, and the very going out of the holy of holies is vocal. For whether we eat or drink, we do all things in the name of the Lord (1 Corinthians 10). We have promised lesser things, and we have spoken of greater things.\n\nAs the dew of Hermon which descends upon Mount Zion, the dew of Hermon. We read in a certain apocryphal book that at the time when the sons of God were descending to the daughters of men, they descended upon Mount Hermon, and there entered into a pact, how they would come to the daughters of men and unite them to themselves. The book is very well known, and is counted among the apocrypha, and the ancient interpreters have spoken of it; but we have said some things, not for authority, but for remembrance. As the dew of Hermon, which descends upon Mount Zion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":985,"ref":"p985","source":"Legi in cujusdam libro, de isto libro apocrypho suam haeresim confirmantis. Quid enim dicit? Filii, inquit, Dei qui de coelis descendebant, venerunt in Hermon, et concupierunt filias hominum. Angeli, inquit, sunt de coelestibus descendentes, et animae quae desideraverunt corpora. Siquidem corpora filiae hominum sunt. Vidistis quomodo Manichaei dogma consurgit? Sicut enim Manichaei dicunt animas desiderasse corpora humana, et sociatas esse voluptati corporum: sic et isti qui dicunt angelos desiderasse corpora, hoc est, filias hominum, nonne vobis videntur idipsum dicere quod et Manichaei? Longum est nunc contra illos dicere: sed tantummodo judicare volui, de quo volumine quasi per occasionem istius, suum dogma confirmant. Hermon in lingua nostra interpretatur, hoc est, condemnatio. Ros ergo Domini ante fuit in populo Judaeorum, qui postea anathematizatus est, et benedictio illa quae ante descendebat in populo anathematizato, postea descendit in montem Sion, boc est in Ecclesiam. Nos, si tamen de Ecclesia sumus (Ecclesiam autem dico dogmatum veritatem. Christiconfessionem), nos in aedificium sumus. Et quanti sancti in deserto sunt, quanti de nobis non sunt in Ecclesia, et illi qui non sunt de Ecclesia, versantur in Ecclesia Christi. Si ergo sumus in Ecclesia, si habemus fidem Ecclesiae, fidem apostolorum, fidem Christi, dogmatum veritates, montes sumus Sion.","english":"I have read in someone's book, concerning this apocryphal book, one who confirms his heresy from it. For what does he say? \"The sons of God,\" he says, \"who were descending from the heavens, came to Hermon and desired the daughters of men.\" \"They are angels,\" he says, \"descending from the heavenly places, and souls which desired bodies. Indeed, bodies are the daughters of men.\" Do you see how the Manichaean dogma arises? For just as the Manichaeans say that souls desired human bodies and were joined to the pleasure of bodies, so also those who say that angels desired bodies, that is, the daughters of men—do they not seem to you to say the very same thing that the Manichaeans also say? It is a long task now to speak against them; but I wished only to judge concerning the volume from which, as if on the occasion of this one, they confirm their own dogma. Hermon in our language is interpreted as \"condemnation.\" The dew of the Lord, therefore, was formerly among the people of the Jews, who afterwards were anathematized, and that blessing which formerly descended upon the anathematized people afterwards descended upon Mount Zion, that is, upon the Church. We, if indeed we are of the Church (and by the Church I mean the truth of doctrines, the confession of Christ), we are for building. And how many saints are in the desert, how many of us are not in the Church, and those who are not of the Church are engaged in the Church of Christ. If, therefore, we are in the Church, if we have the faith of the Church, the faith of the apostles, the faith of Christ, the truths of doctrines, we are the mountains of Zion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":986,"ref":"p986","source":"Nolimus esse de Sion valles, sed montes Sion. Habet enim Sion valles suas, habet et campum. Quicumque peccator est, vallis est Sion: non est mons Sion. Dicat aliquis: De luo sensu loqueris· Vocemus testem Isaiam, eo tempore quo peccaverat Sion, post multas visiones, ubi dicitur: visio conira Idumaeam: visio contra Moab: visio contra Edom et filios Amon (Isai. xiii seq.), in ultimo ponitur: visio vallis Sion (Ibid. xxii). Quoniam enim de fidei sublimitate descenderat: propterea de monte in vallem corruit. Nos ergo primum fugiamus vallem Sion: veniamus ad campum, de campo veniamus ad colles: de collibus veniamus ad montes. Christum sequamur in montibus. Siquidem fratruelis noster quasi caprea, et hinnulus cervorum transilit colles, et salit per montes (Can. ii). Unde et secundum ascensus veritatem, non ascendit in coelum post resurrectionem de valle, sed de monte. Nos nisi in virtutibus montes fuerimus, ad coelum non possumus ascendere. Illic enim, hoc esi, in montibus Sion, in virtutibus, in fide, in confessione, in dogmatum veritate, illic est benedictio.","english":"Let us not wish to be the valleys of Zion, but the mountains of Zion. For Zion has its valleys, and it also has a plain. Whoever is a sinner is a valley of Zion, not a mountain of Zion. Let someone say: You speak from your own understanding. Let us call Isaiah as a witness, at the time when Zion had sinned, after many visions, where it is said: the vision against Idumea; the vision against Moab; the vision against Edom and the sons of Ammon, and at the end is placed: the vision of the valley of Zion. For because he had descended from the height of faith, therefore he fell from the mountain into the valley. So let us first flee the valley of Zion; let us come to the plain, from the plain let us come to the hills, from the hills let us come to the mountains. Let us follow Christ in the mountains. Indeed, our kinsman, like a gazelle and a young stag, leaps over the hills and bounds through the mountains. Hence also, according to the truth of the ascents, he did not ascend into heaven after the resurrection from the valley, but from the mountain. Unless we are mountains in virtues, we cannot ascend to heaven. For there, that is, in the mountains of Zion, in virtues, in faith, in confession, in the truth of doctrines, there is blessing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":987,"ref":"p987","source":"Et vitam usque in aeternum. Vita nostra, Christus est. Qui confitetur Christum, vitam accipiet in saecula saeculorum. Amen.\n\nPSALMUS CXXXIII.\n\nEcce nunc benedicite Domino, omnes servi Domini. Extremus psalmus cantici graduum. Primus graduum psalmus fuerat: Ad Dominum cum tribularer clamavi, et exaudivit me; in secundo conscenderat: Levavi oculos meos in montes. In tertio: Laetatussum in his quae dicta sunt mihi; in quarto: Ad te levavi oculos meos, qui habitas in coelo. Videle quomodo paulatim ascendit per gradus, et ad sublimiora pervenit. Longum est, si velimus singulorum psalmorum horum graduum principia dicere. Venit ad tertium decimum psalmum, immo venit ad duodecimum, et post omnem virtutem, humilitatem posuit. Frustra enim habemus virtutes, si non ipsae virtutes humilitate Domini coronentur. Quid enim dixit? Domine, non est exaltatum cor meum: neque elati sunt oculi mei. Quoniam ergo humilem se monstraverat, Christi adventum postlat. Et quid dicit? Memento, Domine, David et omnis mansuetudinis ejus. Et rursum in alio loco: Propter David servum tuum, non avertas faciem Christi tui (Psal. cxxxi). Quoniam accepit Christum, post fidem Christi Ecclesiam congregat. Et quid dicit? Ecce quam bonum, et quam jucundum, habitare fratres in uuum. Ecclesia Domini congregata est. Novissimus psalmus quid dicit? Ecce nunc benedicite Dentinum, omnes servi Domini.","english":"And life everlasting. Our life is Christ. Whoever confesses Christ will receive life for ever and ever. Amen.\n\nPSALM CXXXIII.\n\nBehold now, bless the Lord, all you servants of the Lord. The last psalm of the song of degrees. The first psalm of the degrees had been: When I was in trouble I cried to the Lord, and he heard me; in the second he had gone up: I lifted up my eyes to the mountains. In the third: I rejoiced in the things that were said to me; in the fourth: To you I lifted up my eyes, who dwell in heaven. See how little by little he ascends by degrees, and arrives at higher things. It is long if we wish to tell the beginnings of each of these psalms of the degrees. He comes to the thirteenth psalm, or rather he comes to the twelfth, and after every virtue he has placed humility. For in vain do we have virtues, if those very virtues are not crowned by the humility of the Lord. For what did he say? Lord, my heart is not exalted, nor are my eyes lifted up. Therefore, because he had shown himself humble, he asks for the coming of Christ. And what does he say? Remember, Lord, David and all his meekness. And again in another place: For David your servant's sake, do not turn away the face of your Christ (Psal. cxxxi). Because he has received Christ, after faith in Christ he gathers the Church. And what does he say? Behold how good and how pleasant it is for brothers to dwell in unity. The Church of the Lord has been gathered. What does the last psalm say? Behold now, bless the Lord, all you servants of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":988,"ref":"p988","source":"Quoniam bonum est, et jucundum habitare fratres In muun, et estis pariter congregati: Ecce nunc benedicite Dominum. Nunc benedicite Dominum, post adventum Christi: quia congregati estis in eo. Nunc benedicite in ultimo graduum psalmo: quia in summitate virtutum congregati estis. Antequam ergo perveneritis ad quintum decimum graduum, hoc est, ad excelsum non poteratis benedicere Domino. Ergo nupc dico vobis: Ecce nunc benedicite Domino·Quando dicitur, ecce: quodammodo res digito demonstratur. Ecce nuno benedicite Domino. Qui benedicite Domino? Omnes servi Domini: qui non estis servi peccati, sed servi Domini. Putamus parum esse quod dicitur: Ergo servus Domini sum? Summa virtus est hoc mereri. Quomodo? Quasi dignitatem vindicat, qui dicit: Ergo servus imperatoris sum, et nemo audet accedere ad servum imperatoris: sic infinita dignitas se dicere esse servum Domini. Unde et Apostolus de servitute Domini gloriatur, et scribit in principio Epistolarum suarum: Paulus servus Christi. Et de Moyse dicitur: Et non sicut Moyses famulus meus: cui locutus sum facie ad faciem (Exod. xxxiii). Videte quid decat: Caeteris locutus sum in visione et in aenigmate: sed non sicut Moysi famulo meo, cui locutus sum facie ad faciem (Hebr. iii). Ponamus exemplum: Dicamus esse aliquem dominum ditissimum. Iste habet familiam: habet et servos qui sibi ministrent.","english":"For it is good and pleasant for brothers to dwell in unity, and you are gathered together as one: Behold now, bless the Lord. Now bless the Lord, after the coming of Christ, because you have been gathered together in him. Now bless in the last of the degrees, because you have been gathered together on the summit of the virtues. Before you had therefore reached the fifteenth degree, that is, the height, you could not bless the Lord. So now I say to you: Behold now, bless the Lord. When it is said, \"Behold,\" the matter is in a certain way pointed out with a finger. Behold now, bless the Lord. Who are to bless the Lord? All you servants of the Lord: you who are not servants of sin, but servants of the Lord. Do we think it a small thing that is said: Therefore am I a servant of the Lord? It is the highest virtue to deserve this. How so? He who says, \"Therefore I am a servant of the emperor,\" claims a kind of dignity, and no one dares to approach the servant of the emperor; so it is an infinite dignity to say of oneself that one is a servant of the Lord. Whence also the Apostle glories in the servitude of the Lord, and writes at the beginning of his Epistles: Paul, a servant of Christ. And of Moses it is said: And not as Moses my servant, to whom I spoke face to face (Exod. 33). See what he says: To others I spoke in a vision and in a riddle, but not as to Moses my servant, to whom I spoke face to face (Hebr. 3). Let us put an example: Let us say there is some very rich master. He has a household; he has also servants who minister to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":989,"ref":"p989","source":"Numquid tantem habent fiduciam servi qui in villis sunt: quantam illi qui quotidie ministrant? Illis magna dignitas est, qui faciem vident domini, et ministrant ei. Denique caeteri servi, qui faciem non vident domini sui, si voluerint aliquid impetrare, conservos petunt. Hoc totum quare dixi? Dominus noster Jesus habet et ipse multam familiam: habet quasi ad faciem suam, qui sibi ministrant: habet alios in agris. Monachos et virgines ego puto illos esse, qui ad faciem ministrant domino suo: saeculares autem, qui sunt quasi in agro, de familia sua. Denique illi qui sunt in agris, istos po stulaut ut rogent dominum, si quid necessarium ha bent. Quantam habent ergo dignitatem, qui quotidie vident faciem domini: tantam habent poenam, qui negligunt ministerium domini. Solent enim mali servi, quando sunt in agris, magis timere dominum: quia non vident. Si autem quotidie coeperint videre, contemnunt, et familiaritas superbiam facit. Et nos igitur non debemus de consuetudine contemnere bonitatem Dei nostri. Benedicite ergo Dominum, omnes servi Domini: quia non estis seni peccati, sed servi Domini. Omnes servi Donmini, qui solum Dominum habetis Deum. Omnes servi Domini, quibus ira non imperat: in quibus libido non regnat: in quibus alia peccata non regnant: quibus non dominantur vitia, illi dominantur a Domino. Omnes servi Domini· Videtur hucusque stetisse. Sed videte augmentum.","english":"Do the servants who are in the villas have as much confidence as those who minister daily? Great is the dignity of those who see the face of the lord and minister to him. Moreover, the other servants, who do not see the face of their lord, if they wish to obtain anything, ask their fellow servants. Why have I said all this? Our Lord Jesus has himself also a great household: he has, as it were, at his face those who minister to him; he has others in the fields. I consider monks and virgins to be those who minister at the face of their lord; but the secular, who are as it were in the field, are of his household. Finally, those who are in the fields, these have asked them to beseech the lord, if they have need of anything. As much dignity, therefore, as those have who daily see the face of the lord, so much punishment do those have who neglect the ministry of the lord. For evil servants are accustomed, when they are in the fields, to fear the lord more, because they do not see him. But if they begin to see him daily, they despise him, and familiarity produces pride. And so we too ought not from custom to despise the goodness of our God. Bless the Lord, therefore, all you servants of the Lord, because you are not servants of sin, but servants of the Lord. All you servants of the Lord, who have the Lord alone as God. All you servants of the Lord, over whom anger does not rule, in whom lust does not reign, in whom other sins do not reign, over whom vices do not hold dominion—they are ruled by the Lord. All you servants of the Lord. It seems to have stood thus far. But see the addition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":990,"ref":"p990","source":"Non sulficit solum servos esse Domini, nisi et ipsi servi stent. Alii enim sunt qui stant: alii qui cadunt: alii qui sedent: alii qui jacent. Ergo qui cadunt, qui sedent, qui jacent, illi non possunt laudare Dominum. Vos laudate qui statis. Sed dicat aliquis: Stant et alii. Multae sunt Ecclesiae: multae sunt congregationes. Qui ergo stant? Ariani stant? Nominant Christum et Eunomiani, et caeterae haereses: ergo stant? Ne videretur ergo illis dare licentiam laudandi Dominum, videte quid dicat:\n\nQui statis in domo Domini, in atriis domus Dei nostri. Ut secundum quod ait Apostolus: Donec, inquit, venio, ut scias quomodo disponas domum Dei, quae est Ecclesia (I Tim. iii). Ecclesia non parietibus consistit, sed in dogmatum veritate. Ecclesia ibi est ubi fides vera est. Caeterum ante annos quindecim aut viginti, parietes omnes hic Ecclesiarum haeretici possidebant. Ante viginti enim annos, omnes Ecclesias has haeretici possidebant. Ecclesia autem vera illic erat, ubi vera fides erat. Ergo vos benedicite Domino, qui estis servi Domini. Non est pulchra laudatio in ore peccatoris (Eccl. xv). Ergo vos laudate, qui estis servi Domini, et qui estis servi, et statis. Qui statis? Statuit, inquit, supra petram pedes meos (Psal. xxxix). Et ad Moysen: Tu vero hic sta mecum (Exod. xxxiv). Deus stetit in synagoga deorum. Et qui statis, non ubicumque: sed, in domo Dei, in atriis domus Dei nostri.","english":"It is not enough to be servants of the Lord unless those servants also stand. For some stand, others fall, others sit, others lie down. Therefore those who fall, who sit, who lie down cannot praise the Lord. You who stand, praise him. But someone may say: Others also stand. There are many churches, many congregations. Who then stand? Do the Arians stand? The Eunomians name Christ, and the other heresies: do they therefore stand? So that he might not seem to give them license to praise the Lord, see what he says:\n\nYou who stand in the house of the Lord, in the courts of the house of our God. That is, according to what the Apostle says: Until I come, he says, so that you may know how you ought to conduct yourself in the house of God, which is the Church (1 Tim 3). The Church does not consist in walls, but in the truth of doctrines. The Church is there where the true faith is. Otherwise, fifteen or twenty years ago the heretics possessed all the walls of the churches here. For twenty years ago the heretics possessed all these churches. But the true Church was there where the true faith was. Therefore bless the Lord, you who are servants of the Lord. Praise is not beautiful in the mouth of a sinner (Sir 15). Therefore praise him, you who are servants of the Lord, and who are both servants and stand. Who stand? He set, it says, my feet upon a rock (Ps 39). And to Moses: But you, stand here with me (Exod 34). God stood in the assembly of gods. And you who stand, not anywhere, but in the house of God, in the courts of the house of our God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":991,"ref":"p991","source":"In Hebraicis voluminibus non habetur, sed in sequenti psalmo est. Quomodo enim sequitur in ipso psalmo? Laudate nomen Domini, laudate servi Dominum. Qui statis in domo Domini, in atriis domus Dei nostri (Psal. lxxxi). Quoniam ergo iste psalmus habet: Qui statis in domo Domini, in atriis domus Dei nostri: Propterea quidam putavit et in ipso psalmo qui praecessit: Qui statis in domo Domini: debere addere: in atriis domus Dei nostri. Quid autem significet, in atriis domus Dei nostri, et quae sit differentia domus et atriorum, in sequenti psalmo cum lectus fuerit, disseretur.\n\nIn noctibus extollite manus vestras in sancta. Mundus iste in maligno positus est (I Joan, v), et non est nobis pugna adversus carnem et sanguinem, sed adversus rectores tenebrarum istarum (Ephes. vi). Unde dicit et Apostolus: Nox praecessit: dies autem appropinquavit (Rom. xiii). Ergo hoc saeculum, nox est. Saeculum vero futurum, dies est. Unde dicit et Apostolus: Sicut in die, inquit, honeste ambulemus (Ibid.) Quomodo victuri sumus in die, hoc est, in futuro saeculo: si nunc vivamus. In noctibus extollite manus vestras in sancta. Velimus, nolimus, in noctibus sumus. Quamdiu in isto saeculo sumus, in noctibus sumus. Nox tenebras habet. Noctes autem istarum tenebrarum, peccata sunt hominum. Videte ergo quid dicat: In noctibus extollite manus vestras in sancta.","english":"It is not found in the Hebrew books, but it is in the following psalm. For how does it follow in that psalm itself? “Praise the name of the Lord, praise the Lord, you servants. You who stand in the house of the Lord, in the courts of the house of our God” (Ps. 81). Since, therefore, this psalm has “You who stand in the house of the Lord, in the courts of the house of our God,” for that reason someone thought that in the psalm itself which preceded, “You who stand in the house of the Lord,” one ought to add “in the courts of the house of our God.” But what “in the courts of the house of our God” signifies, and what the difference is between the house and the courts, will be discussed when the following psalm has been read.\n\nIn the nights lift up your hands in the holy place. This world is placed in the evil one (1 John 5), and our struggle is not against flesh and blood, but against the rulers of these darknesses (Eph. 6). Whence the Apostle also says: “The night has passed, but the day has drawn near” (Rom. 13). Therefore this age is night. But the age to come is day. Whence the Apostle also says: “As in the day,” he says, “let us walk honorably” (Ibid.). How are we to live in the day, that is, in the age to come, if we live now? In the nights lift up your hands in the holy place. Whether we will or not, we are in the nights. As long as we are in this age, we are in the nights. Night has darknesses. But the nights of these darknesses are the sins of men. See, therefore, what he says: In the nights lift up your hands in the holy place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":992,"ref":"p992","source":"Dum, inquit, estis in isto saeculo, et in istis noctibus, levate manus vestras. Nolite demittere, sed levate. Levate cum Moyse (Exod. xvii). Si levaveritis manus vestras, vincitur Amalec. Si autem demiseritis, superatur Jesus. Simulque considerate mysterium. Si nos levamus manus, vincit Jesus. Si levaverimus manus nostras in bonis operibus, per bona opera nostra Christus superat diabolum. Manus autem interpretantur in operibus. Unde scribitur: Factus est sermo Domini in manu Aggaei: Sermo factus est in manu Jeremiae prophetae. Utique sermo Dei non fit in manu, sed in ore fit. Sed videte Scripturae mysteria: Deus non venit ad sermonem sine opere bono. Caeterum et homicida Christum confitetur, et non venit ad illum Dominus: quia manus ipsius Domini adventum non merentur. Unde scriptum est in alio loco: In manu linguae, mors et vita (Prov. xviii). Ergo lingua manus habet? Dicite, quare dicitur: In manu linguae, mors et vita? Videte quid dicat: Dens non andit linguam, non verba, sed opera: ut quicumque aliquid loquitur, et faciat. Praecipitur ergo nobis in novissimo psalmo graduum: In noctibus extollite manus vestras in sancta. Levate, inquit, manus vestras: quia Jesus ens levavit in cruce. In noctibus extollite manus vestras in sancta. Quare voluit addere et dicere, in sancta?","english":"While, he says, you are in this world, and in these nights, lift up your hands. Do not let them down, but lift them up. Lift them up with Moses. If you lift up your hands, Amalek is conquered. But if you let them down, Jesus is overcome. And at the same time consider the mystery. If we lift up our hands, Jesus conquers. If we lift up our hands in good works, through our good works Christ overcomes the devil. Now hands are interpreted as works. Hence it is written: The word of the Lord was made in the hand of Haggai; the word was made in the hand of Jeremiah the prophet. Certainly the word of God is not made in the hand, but is made in the mouth. But see the mysteries of Scripture: God does not come to the word without a good work. Otherwise even a murderer confesses Christ, and the Lord does not come to him, because his hands do not deserve the Lord’s advent. Hence it is written in another place: In the hand of the tongue are death and life. So does the tongue have hands? Tell me, why is it said: In the hand of the tongue are death and life? See what he is saying: God does not hear the tongue, not words, but works, so that whoever speaks something also does it. Therefore it is commanded to us in the last psalm of the steps: In the nights lift up your hands in the holy place. Lift up, he says, your hands, because Jesus lifted his up on the cross. In the nights lift up your hands in the holy place. Why did he wish to add and say, in the holy place?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":993,"ref":"p993","source":"Et haeretici videntur levare manus, et gentiles videntur levare manus, et Judaei videntur levare manus: Faciunt enim et ipsi eleemosynas: si viderint pauperem, manum porrigunt. Quando Judaeus dederit eleemosynam, nonne libi videtur levare manum? Levat quidem manum, sed non levat in sancta: quia Christum non confitetur. Vos autem qui estis in domo Domini, qui statis in domo Domini, in atriis domus Dei nostri: qui estis servi Domini, quibus dixerat: Ecce quam bonum et quam jucundum habitare fratres in unum (Psal. cxxxii): sic levate manus, ut in sancto levetis, hoc est, ut confiteamini Christum, et quidquid facilis, pro Christo faciatis. Virtutes, pro qualitate facientis, diversae sunt. Ac si dicat: Facit eleemosynam Christianus: facit et gentilis, facit et Judaeus, facit et alius Christianus vir sanctus. Invenies aliquos de Christianis ideo dare eleemosynam, ut laudentur a populis. Si quando pauper rogat buccellam, huc illucque circumspiciunt, et nisi testem viderint, pecuniam non dant. Si solus fuerit, manus contrahit: non dat libenter. O tu, Christiane, rogat te pauper ut des ei pecuniam: quare non das in occulto, sed das in publico? Si testem Deum quaeris: humanos oculos quid requiris? Eleemosyna tua apud imperitos videtur esse eleemo· syna: caeterum apud Deum injuria est. Injuriam enim facis fratri tuo. Vis enim videntibus aliis mendicum ostendere.","english":"And heretics seem to lift up their hands, and Gentiles seem to lift up their hands, and Jews seem to lift up their hands; for they too give alms: if they see a poor man, they stretch out a hand. When a Jew has given alms, does he not seem to you to lift up his hand? He lifts up his hand indeed, but he does not lift it up in the holy place, because he does not confess Christ. But you who are in the house of the Lord, who stand in the house of the Lord, in the courts of the house of our God; who are servants of the Lord, to whom it had been said: Behold how good and how pleasant it is for brethren to dwell together in unity (Psalm 132): lift up your hands in such a way that you lift them up in the holy place, that is, that you confess Christ, and whatever you do, do it for Christ. Virtues differ according to the character of the one who performs them. As if he were saying: A Christian gives alms; a Gentile also gives, a Jew also gives, and another Christian, a holy man, also gives. You will find some Christians who give alms for this reason, that they may be praised by the people. Whenever a poor man asks for a morsel, they look around here and there, and unless they see a witness, they do not give money. If he is alone, he draws back his hand; he does not give willingly. O you Christian, the poor man asks you to give him money: why do you not give in secret, but give in public? If you seek God as a witness, why do you require human eyes? Your alms seem to be alms among the ignorant; but in the sight of God it is an injury. For you do injury to your brother. For you wish to display a beggar to others who are watching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":994,"ref":"p994","source":"Quando ergo damus, non demus quasi de nostro, sed de dono Christi. Non debemus dare quasi mendico, sed quasi fratri. Nos damus carnalia; ille dat spiritualia: plus dat pauper, quam accipit. Nos damus panem, qui in ipsa die consumitur: ille pro pane reddet nobis regna coelorum. Ergo hoc dico, ut quod facimus, faciamus in sancio: aut quod facimus, Christi causa faciamus. Caeterum multi gentiles qui faciunt eleemosynam, si viderint aliquem praecisam manum habere: si viderint pedem babere cancrosum et putridum, stalim animus illis dolet. Vincitur humana anima naturali misericordia. Et quid dicit? Ecce ego si talis essem, quid miser facerem? Et fieri potest ut talis sim, quis mihi dabit? Et ego debeo ergo huic dare: ut et mihi det aliquis, si talis fuero. Iste quidem dat pauperi panem; sed in paupere sui miseretur, non illius. Ista misericordia, non Christi misericordia: sed sui misericordia est. Omne ergo quod facimus, Christi causa faciamus, faciamus in sancto. Sive manducathus, sive bibimus, omnia in nomine Christi faciamus (I Cor. x). Scripturas legimus. Psalmos ediscimus, Evangelia tenemus, prophetas edisserimus: non debemus hoc ita facere ut gloriemur apud fratres, sed ut Christo placeamus: ut sermo ipsius in ore nostro resonet.","english":"When we give, then, let us not give as though it were from our own possessions, but from Christ's gift. We ought not to give to a beggar as to a beggar, but as to a brother. We give carnal things; he gives spiritual things: the poor man gives more than he receives. We give bread, which is consumed on that very day; he will repay us with the kingdoms of heaven in return for bread. Therefore I say this, that what we do, we should do in a holy manner: or what we do, we should do for Christ's sake. Otherwise many Gentiles who give alms, if they see someone with a hand cut off, if they see someone with a foot diseased and rotting, their mind is immediately grieved. The human soul is overcome by natural mercy. And what does he say? Behold, if I were such a one, what would I, wretch, do? And it can happen that I am such a one; who will give to me? And therefore I ought to give to this man, so that someone may give to me too, if I should be such a one. He indeed gives bread to the poor man, but he pities himself in the poor man, not him. That is mercy for oneself, not Christ's mercy: but it is mercy for oneself. Therefore let us do everything that we do for Christ's sake, let us do it in a holy manner. Whether we eat or drink, let us do all things in the name of Christ (I Cor. 10). We read the Scriptures. We learn the Psalms by heart, we hold fast the Gospels, we expound the prophets: we ought not to do this so as to boast among the brethren, but so as to please Christ: so that his word may resound in our mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":995,"ref":"p995","source":"Solent et viri, solent et monachi, solent et mulierculae hoc inter se habere certamen: ut plures ediscant Scripturas; et in eo se putant esse meliores, si plures edidicerint. Ilie plus edidicit, qui plus facit. Caeterum si quod tu ediscis, ego facio: magis mea opera Scripturas tenent, quam tuus sermo qui vane resonat. In noctibus extollite manus vestras in sancta. Levate manus in crucem: levate vexillum. In noctibus levate manus vestras in sancta. Et cum levaveritis in sancta, et feceritis quae sancta sunt, quasi medicamentum bonorum operum vestrorum Christus sit. Et benedicite Domino. Unde et Apostolus dicit: In omni loco levantes manus immaculatas (I Tim. ii): et benedicite Domino, Quodcumque facitis, referte ad Dominum. Manus leventur: os Christum resonet. Et in noctibus levate manus vestras. Da pauperibus eleemosynam, et benedic Domino: gratias age Domino, quia tibi dederit, unde des fratri. Magis tu agito gratias Christo quando dederis, quam frater qui a te acceperit, tibi agat gratias. Grande nobis beneficium praestant pauperes. Peccata, quae jam aliter lavare non possumus, exstinguit eleemosyna. Quid scriptum est? sicut aqua exstinguit ignem: sic eleemosyna exstinguit peccata (Eccli. iii). Hoc praestat eleemosyna, quod et baptisma. Quomodo baptisma nobis peccata dimittit: ita et eleemosyna nobis peccata dimittit.","english":"Men, monks, and even little women are accustomed to compete among themselves in this way: that they learn more Scriptures by heart; and they think they are better in this, if they have learned more by heart. The one who has learned more by heart is the one who does more. Otherwise, if what you learn by heart, I do: my works hold the Scriptures more than your speech, which resounds in vain. In the nights lift up your hands in the holy place. Lift up your hands onto the cross: lift up the banner. In the nights lift up your hands in the holy place. And when you have lifted them up in the holy place, and have done the things that are holy, let Christ be, as it were, the medicine of your good works. And bless the Lord. Hence the Apostle also says: In every place lifting up immaculate hands (1 Tim 2): and bless the Lord. Whatever you do, refer it to the Lord. Let hands be lifted up: let the mouth resound with Christ. And in the nights lift up your hands. Give alms to the poor, and bless the Lord: give thanks to the Lord, because he has given you the means to give to your brother. Rather, you give thanks to Christ when you have given, than let the brother who has received from you give thanks to you. The poor confer a great benefit on us. Almsgiving extinguishes sins, which we can no longer wash away otherwise. What is written? As water extinguishes fire, so almsgiving extinguishes sins (Sir 3). Almsgiving grants what baptism also grants. Just as baptism forgives us our sins, so almsgiving also forgives us our sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":996,"ref":"p996","source":"Sicut aqua exstinguit ignem, sic eleemosyna exstinguit peccata. Peccatis enim gehennae ignes praeparati sunt. Hos autem exstinguit eleemosyna.\n\nBenedicat te Dominus ex Sion: qui fecit coelum et terram. Tu benedicis Dominum, et Dominus te benedicit. Ex Sion, de specula, de Ecclesia, de veris dogmatibus, de fide pia. Benedicat te Dominus ex Sion. Istum versiculum Spiritus sanctus loquitur, sive certe propheta in spiritu loquitur. Et quid dicit? O tu qui per quindecim gradus ad ultimum conscendisti, qui fecisti haec, et haec: qui benedicis Dominum: qui in noctibus extollis manus tuas, etc., et benedicis Domino, recipe et tu mercedem. Benedicat te Dominus ex Sion. Quod dedisti, recipe. Tu dedisti eleemosynam: tu fecisti virtutes, a Deo praemium et benedictionem consequeris. Benedicat te Dominus ex Sion. Sion de coelesti Jerusalem in matre primitivorum, ubi sunt futura gaudia, ubi sunt archangeli, übi virtutes caeterae, ubi apostoli, ubi prophetae, ubi sancti Martyres, ubi sequuntur Angelorum multitudines et Sanctorum, quocumque Agnus vadit (Apoc. xxi). Denique vidit et Joannes civitatem sanctam de coelo depositam, gemmis exstructam duodecim habere portas. Tota aurea erat, muros habebat aureos: habebat et plateas de diversis gemmis. In hac civitate Christus regnat: in hac civitate habitantes ipsi sunt, et habitatores et portae; ipsi et domus sunt, et habitatores.","english":"Just as water extinguishes fire, so almsgiving extinguishes sins. For the fires of hell are prepared for sins. But almsgiving extinguishes these.\n\nMay the Lord bless you from Zion: he who made heaven and earth. You bless the Lord, and the Lord blesses you. From Zion, from the watchtower, from the Church, from true doctrines, from pious faith. May the Lord bless you from Zion. The Holy Spirit speaks this verse, or certainly the prophet speaks in the spirit. And what does he say? O you who by fifteen steps have ascended to the last, who have done these things and these: who bless the Lord: who in the nights lift up your hands, etc., and bless the Lord, receive also your reward. May the Lord bless you from Zion. What you have given, receive. You have given alms: you have done virtues, from God you will obtain a reward and a blessing. May the Lord bless you from Zion. Zion, from the heavenly Jerusalem in the mother of the firstborn, where are the future joys, where are the archangels, where are the other powers, where are the apostles, where are the prophets, where are the holy martyrs, where the multitudes of angels and saints follow, wherever the Lamb goes (Rev. 21). Finally John also saw the holy city come down from heaven, built of gems, having twelve gates. It was all golden, it had golden walls: it had also streets of various gems. In this city Christ reigns: in this city those who dwell are themselves both the inhabitants and the gates; they are themselves both the houses and the inhabitants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":997,"ref":"p997","source":"Vultis scire quoniam domus sunt? Christus habitat in eis: Christus deambulat in cis. Inhabitabo, inquit, in eis et deambulabo (Levit, xxvi; II Cor. vi). Vide anima sancta quam grandis sit: Christum capit, quem coelum non capit. Vide quid dicat: Inhabitabo, inquit (Ibid.). Sed fieri potest, ut aliquis anguste inhabitet. Inhabitabo et ambulabo in eis. Ubicumque deambulat, utique lata domus est. Ubi deambulat? Vos estis, inquit, templum Dei, et Spiritus sanctus habitat in vobis. Praeparemus templum nostrum, ut Christus veniat et habitet in nobis: ut anima nostra Sion sit, sit specula, ut sil in summitatibus constituta: ut sit sursum, non deorsum. Legimus in Zacharin propheta: Et angelus, inquit, qui loquebatur in me, dixit ad me (Zach. i). Si angelus loquebatur in propheta, quanto magis habitat in nobis! Ipse nos habet et domos, et confabulatores. Benedicat te Dominus ex Sion, qui fecit coelum et terram. Si sanctus es, audi quod dicit, qui fecit coelum. Si peccator es, qui fecit terram. Et caelum fecit et terram. Interim dicamus secundum litteram. Hoc dicit ad distinctionem idolorum. Dii, inquit, qui non fecerunt coelum et terram, pereant de terra. Dominus autem coelos fecit. Ad distinctionem hoc dicit idolorum. Hoc interim secundum litteram.","english":"Do you wish to know that they are houses? Christ dwells in them; Christ walks about in them. I will dwell in them, he says, and I will walk among them (Leviticus 26; 2 Corinthians 6). See, holy soul, how great it is: it receives Christ, whom heaven does not contain. See what he says: I will dwell, he says (ibid.). But it can happen that someone dwells in a cramped space. I will dwell and walk among them. Wherever he walks, the house is certainly spacious. Where does he walk? You are, he says, the temple of God, and the Holy Spirit dwells in you. Let us prepare our temple, so that Christ may come and dwell in us: so that our soul may be Zion, may be a watchtower, may be set on the heights: may it be above, not below. We read in the prophet Zechariah: And the angel, he says, who was speaking in me said to me (Zechariah 1). If an angel was speaking in the prophet, how much more does he dwell in us! He himself has us both as houses and as those with whom he converses. May the Lord bless you from Zion, he who made heaven and earth. If you are holy, hear what he says, he who made heaven. If you are a sinner, hear what he says, he who made earth. And he made both heaven and earth. For now let us speak according to the letter. He says this to distinguish them from idols. The gods, he says, who did not make heaven and earth, let them perish from the earth. But the Lord made the heavens. He says this to distinguish them from idols. This, for now, according to the letter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":998,"ref":"p998","source":"Caeterum, secundum intelligentiam spiritualem, quomodo dicitur peccatori: terra es, et in terram ibis: sic et sancto dicitur, coelum es, et in coelum ibis. Hoc totum quare dixi? Ut sanctos coelum probarem. Coeli enarrant gloriam Dei, et opera manuum ejus annuntiat firmamentum (Psal, xviii). Et aquae quae super coelos sunt, laudent nomen Domini (Psal. cxlviii). Coeli coelorum Domino: qui fecit coelum et terram (Psal, cxiii). Licet terreni simus, licet ambulemus in terra, tamen conversatio nostra in coelis est. Ibi habemus municipationes nostras. Qui fecit coelum et terram. Licet peccator es, noli desperare: Dominus omnia potest. Multi de terra, coeli fiunt; et multi de coelo, terra. Infelix Judas coelum fuit, et factus est terra. Paulus apostolus eo tempore quo persequebatur Ecclesiam (Act, vii), terra erat. Confessus est, et coelum factus est. Nec qui coelum est, debet esse securus: nec qui terra est, debet desperare de vita. Jacob eo tempore quando fugiebat in Mesopotamiam fratrem suum, venit ad Luzam: et ibi, inquit, posuit lapidem ad capul (Gen, xxxv). Sub capite ipsius lapis, erat Christus. Numquam sibi posuit lapidem ad caput; nisi eo tempore, quando persecutorem fugit. Quamdiu erat in domo patris sui, et habebat refrigeria carnis, lapidem non habebat ad caput. Recessit de domo nudus, recessit in virga, et statim in ipsa nocte invenit lapidem, et posuit ad caput suum.","english":"Otherwise, according to the spiritual understanding, just as it is said to the sinner, \"Earth you are, and to earth you shall go,\" so also it is said to the saint, \"Heaven you are, and to heaven you shall go.\" Why have I said all this? To prove that the saints are heaven. The heavens declare the glory of God, and the firmament announces the works of his hands (Psalm 18). And the waters that are above the heavens, let them praise the name of the Lord (Psalm 148). The heavens of heavens belong to the Lord, who made heaven and earth (Psalm 113). Though we are earthly, though we walk on the earth, yet our conversation is in heaven. There we have our citizenship. He who made heaven and earth. Though you are a sinner, do not despair: the Lord can do all things. Many are made heaven from earth, and many from heaven are made earth. Unhappy Judas was heaven, and was made earth. The apostle Paul, at the time when he was persecuting the Church (Acts 7), was earth. He confessed, and was made heaven. Nor should he who is heaven be secure, nor should he who is earth despair of life. Jacob, at the time when he was fleeing to Mesopotamia from his brother, came to Luz, and there, it says, he placed a stone at his head (Genesis 35). Beneath his head was the stone, which was Christ. He never placed a stone at his head except at the time when he fled from his persecutor. As long as he was in his father's house and had the comforts of the flesh, he did not have a stone at his head. He departed from the house naked, he departed with a staff, and at once on that very night he found the stone and placed it at his head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":999,"ref":"p999","source":"Qui talem habebat pulvillum in quo refrigerabat, videte visionem ejus. Vidit, inquit, scalam de terra pertingentem ad coelum, et vidit, inquit, angelos descendentes et ascendentes. Vidit angelos de coelo venire ad terram, et alios de terra ad coelos ascendere. Vultis scire quia lapis ille qui erat ad caput Jacob, Christus erat lapis angularis? Lapis quem reprobaverunt aedificantes, hic factus est in caput anguli (Psal. cxvii). Lapis ille qui scriptus est in Regnorum libro, Abenczer (II Reg, vii). Lapis iste, Christus est. Abenezer autem interpretatur, lapis adjutorii. Consurrexit, inquit, Jacob mane. Et quid dixit? Haec, inquit, domus Dei est. Et quid fecit? Tulit, inquit, oleum et unxit lapidem. Nisi mysteria intellexerimus Scripturarum; cujus rationis erat, ut ungeret lapidem oleo? Benedicat te Dominus ex Sion: qui fecit coelum et terram. Denis quinis cantica graduum psalmis in benedictione concludens ex voce prophetica nos admonet dicens:","english":"He who had such a pillow on which he refreshed himself—see his vision. He saw, it says, a ladder reaching from earth to heaven, and he saw, it says, angels descending and ascending. He saw angels coming from heaven to earth, and others ascending from earth to the heavens. Do you wish to know that that stone which was at Jacob's head was Christ, the cornerstone? The stone which the builders rejected, this has become the head of the corner (Ps. 117). That stone which is written in the book of Kings, Abenczer (2 Kings 7). This stone is Christ. But Abenezer is interpreted, the stone of help. Jacob rose, it says, in the morning. And what did he say? This, it says, is the house of God. And what did he do? He took, it says, oil and anointed the stone. Unless we have understood the mysteries of the Scriptures, what reason was there for him to anoint the stone with oil? May the Lord bless you from Zion: who made heaven and earth. Denis, concluding five psalms of the songs of degrees in blessing, admonishes us from the prophetic voice, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1000,"ref":"p1000","source":"PSALMUS CXXXIV.\n\nLaudate nomen Domini. Quod per fidem cognovistis esse super omne nomen. Laudate, servi, Dominum, Qui peccati famuli esse desiistis.\n\nQui statis in domo Domini: in atriis domus Dei nostri. Qui immobiliter in eo plantati estis.\n\nLaudate Dominum, quia benignus est Dominus. Cito enim poenitentibus veniam praestat: spem etiam nostram, sua adimplens benignitate. Psallite nomini ejus, quia suave est. Non enim processit ab eo aspera haereticorum perversitas; sed per ipsam suavitatem a squalore gentilitatis eruti sumus.\n\nQuoniam Jacob elegit sibi Dominus, Eum scilicet, qui supplantato populo, arripuit benedictionem ejus. Israel in possessionem sibi. Qui post multas luctas, Deum mente meruit videre.\n\nQuia ego cognovi quod magnus est Dominus, Revelante Filio, cognoscimus Patrem, ipso dicente: Nemo novit Patrem, nisi cui voluerit Filius revelare (Luc, x). Et Deus noster prae omnibus diis. Super omnes sanctos angelosque, qui dii digni sunt vocari.","english":"PSALM 134.\n\nPraise the name of the Lord. Which you have come to know by faith to be above every name. Praise the Lord, you servants, who have ceased to be slaves of sin.\n\nWho stand in the house of the Lord: in the courts of the house of our God. Who have been planted in him immovably.\n\nPraise the Lord, for the Lord is kind. For he swiftly grants pardon to those who repent: fulfilling even our hope by his kindness. Sing to his name, for it is sweet. For no harsh perversity of heretics has gone forth from him; but through that very sweetness we have been snatched from the filth of the Gentiles.\n\nFor the Lord has chosen Jacob for himself, namely him who, having supplanted the people, seized his blessing. Israel for a possession for himself. Who after many struggles merited to see God with his mind.\n\nFor I have known that the Lord is great, by the revealing of the Son we know the Father, he himself saying: No one knows the Father, except him to whom the Son has willed to reveal him (Luke 10). And our God is above all gods. Above all the holy angels, who are worthy to be called gods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1001,"ref":"p1001","source":"Omnia quaecumque voluit Dominus fecit in coelo et in terra, in mari, et in omnibus abyssis. Pro voluntate bonitatis placuit Deo in excelsis animabus, in aridis mentibus, in saeculi fluctibus, in profunditate malitiae facere mirabilia, sicut sequitur.\n\nEducens nubes ab extremo terrae. Ab humilitate terrena elevans apostolos ac prophetas. Fulgura in pluviam fecit. Ut primum lumen cognitionis Dei, deinde imbrem doctrinarum infunderent.\n\nQui producit ventos de thesauris suis. Angelos sanctos de arcanis coelestibus dirigens: qui his in nubibus imbribusque, robur atque incrementum ferrent. Qui percussit primogenita AEgypti: ab homine usque ad pecus. Principalia vitia atque crimina mundi.\n\nEt misit signa et prodigia in medio tui, AEgypte. Terrens mundum in passione, vel in tenebris, vel in commotione terrae. In Pharaonem, et in omnes ser· vos ejus, Affigens diabolum vel principatus ejus cruci suae.","english":"Whatever the Lord willed, he did in heaven and on earth, in the sea, and in all the deeps. By the will of his goodness it pleased God to work wonders in the heights—in souls, in dry minds, in the waves of the world, in the depth of wickedness—as follows.\n\nBringing forth clouds from the ends of the earth. Raising the apostles and prophets up from earthly lowliness. He made lightnings into rain. So that they might first pour forth the light of the knowledge of God, and then the rain of teachings.\n\nWho brings forth the winds from his treasuries. Directing the holy angels from the heavenly secrets: those who in these clouds and rains might bring strength and increase. Who struck down the firstborn of Egypt: from man even to beast. The principal vices and crimes of the world.\n\nAnd he sent signs and wonders into your midst, Egypt. Terrifying the world in his passion, whether in darkness or in the shaking of the earth. Against Pharaoh and against all his servants, fastening the devil and his principalities to his cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1002,"ref":"p1002","source":"Qui percussit reges magnos, et occidit reges fortes. Innumera \\itia, quae mundum oppresserant.\n\nScon regem Amorrhaeorum. Arborem infructuosam habent secum exsecratores Dei: qui simul percussi, in ignem projiciuntur aeternum. Et Og regem Basan. Maceriam confusionis, quae nobis ne Deum agnosceremus, obstabat. Et omnia regna Chanaan. Occidit regna commotionis, quae nos commovebant a Deo, et dominabantur nobis.\n\nEt dedit terram eorum haereditatem: haereditatem Israel populo suo, Haec omnia delevit Deus atque subvertit: nosque per cognitionem suam in haereditatem ascivit, ut ipsis qui non afflixerant dominaremur, indulsit.\n\nDomine, nomen tuum in aeternum. Illo in perpetuum permanente, hoc nobis sit haereditas sempiterna. Domine, memoriale tuum in saeculum saeculi. Ut quod Legis veteris umbra praefiguravit: in altero saeculo, id est, in Evangeliis agnoscatur.","english":"Who struck down great kings and killed mighty kings. Countless vices, which had oppressed the world.\n\nSihon king of the Amorites. The despisers of God have with them an unfruitful tree: struck down together, they are cast into eternal fire. And Og king of Bashan. The wall of confusion, which stood in our way so that we would not acknowledge God. And all the kingdoms of Canaan. He killed the kingdoms of commotion, which stirred us away from God and ruled over us.\n\nAnd he gave their land as an inheritance: an inheritance to Israel his people. All these things God destroyed and overthrew: and through the knowledge of himself he adopted us as an inheritance, and granted that we should rule over those who had not afflicted us.\n\nLord, your name is forever. Since he remains forever, let this be our everlasting inheritance. Lord, your memorial is from age to age. So that what the shadow of the old Law prefigured may be recognized in the other age, that is, in the Gospels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1003,"ref":"p1003","source":"Quia judicavit Dominus populum suum. Judaeos non credentes: qui nunc jam judicati suut, cum non crediderint. Et in servis tuis consolabitur. In credentibus utique.\n\nSimulacra gentium argentum et aurum, opera manuum hominum, os habent et non loquentur, etc. Gentilium exsecranda commemorat irridens: quia cum nullius membri vegetationem habeant, auri argentique metallo, illos nobilitare voluerint. Ideoqoe adjecit:\n\nSimiles illis fiant qui faciunt ea, et omnes qui confidunt in eis. Illi confundantur in his qui credunt: nos vero consolemur, qui ad imaginem Dei facti ipsum adoramus.\n\nDomus Israel, benedicite Dominum, Congregationes sanctorum: Deum oculis mentis inspicientes. Domus Aaron, benedicite Dominum, Ministrorum ordo perfectus.\n\nQui timetis Dominum, benedicite Dominum: ut sicut majestatem metuitis, ita cum charitate laudetis.\n\nBenedictus Dominus Deus ex Sion: qui habitat in Jerusalem. Ipse, Dominus noster Jesus Christus: cui est cum aeterno Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.","english":"Because the Lord has judged his people. The unbelieving Jews, who have now already been judged, since they have not believed. And he will be comforted in his servants. In those who believe, surely.\n\nThe idols of the nations are silver and gold, the works of human hands; they have a mouth and do not speak, etc. He recalls the accursed things of the Gentiles, mocking them: because although they have no growth of any member, they wished to ennoble those idols with the metal of gold and silver. And therefore he added:\n\nLet those who make them become like them, and all who trust in them. Let them be confounded in these things who believe; but let us be comforted, who, made in the image of God, adore him.\n\nHouse of Israel, bless the Lord, assemblies of the saints: beholding God with the eyes of the mind. House of Aaron, bless the Lord, the perfect order of ministers.\n\nYou who fear the Lord, bless the Lord: so that just as you dread his majesty, so you may praise him with love.\n\nBlessed be the Lord God out of Zion: who dwells in Jerusalem. He himself, our Lord Jesus Christ: to whom with the eternal Father and the Holy Spirit be honor and glory for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1004,"ref":"p1004","source":"PSALMUS CXXXV.\n\nAlleluia, Iste psalmus Domini misericordias in diversis necessitatibus humano generi praestitas, pandit, dicens:\n\nConfitemini Domino, quoniam bonus: quoniam in saeculum misericordia ejus. Confitemini peccata vestra, et laudate eum qui per misericordiam in se manenti indulget.\n\nConfitemini Deo deorum· Illi qui credentibus in se dedit potestatem filios Dei fieri.\n\nConfitemini Domino dominorum. Hoc refertur ad Filium, et Deo deorum, ad Putrem. Patri ergo et Filio confitemur. Pater enim in Filio, et Filius in Patre.\n\nQui facit mirabilia magna solus. Prius dixit. Confitemini Deo deorum, et iterum, Domino dominorum: et quoniam dixit duas personas: nunc dicit, Qui facit mirabilia magna solus, ut non dicat duos deos. Scriptum est enim: Unus est Deus, ex quo omnia, et unus Dominus Jesus per quem omnia, et nos per ipsum (I Cor, viii).","english":"PSALM 135.\n\nAlleluia. This psalm lays open the mercies of the Lord shown to the human race in its various needs, saying:\n\nGive thanks to the Lord, for he is good: for his mercy endures forever. Give thanks for your sins, and praise him who through mercy forgives the one who abides in him.\n\nGive thanks to the God of gods. To him who has given to those who believe in him the power to become sons of God.\n\nGive thanks to the Lord of lords. This refers to the Son, and \"to the God of gods\" to the Father. Therefore we give thanks to the Father and the Son. For the Father is in the Son, and the Son in the Father.\n\nWho alone works great wonders. Earlier he said, \"Give thanks to the God of gods,\" and again, \"to the Lord of lords\"; and since he named two persons, now he says, \"Who alone works great wonders,\" so as not to speak of two gods. For it is written: There is one God, from whom are all things, and one Lord Jesus, through whom are all things, and we through him (1 Cor 8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1005,"ref":"p1005","source":"Qui fecit coelos in intellectu. Isti sunt coeli qui enarrant gloriam Dei: qui vestiti sunt imagine coelesti et sunt coeli, qui non sunt vestiti imagine terreni in intellectu, in sapientia· Christus enim Dei virtus, et Dei sapientia. Sicut et in Proverbiis dicit ipsa Sapientia: Quando faciebat coelos, cum ipso eram (Prov. viii); et caetera.\n\nQui firmavit terram super aquas. Licet dicatur terra super aquas pendere, hoc est, inani pondere: tamen terram nostram fundavit, et firmavit in baptismate. Non dixit sustollit, aut exaltavit, aut in coelos fecit ascendere. Baptisma enim peccata dimittit, et quasi de carcere liberat: regna autem coelorum non potest donare. Si non enim aliquis per opera, et fidem intraverit, non potest securus esse.\n\nQui fecit luminaria magna. Secundum litteram de stellis dicit: licet parvas eas conspiciamus, sed tamen magnae sunt. Sicut enim nos si ascendamus in montem excelsum, et videamus in subjecta valle hominem, videtur nobis quasi parvum quiddam: ita et stellae magnae sunt, ex altitudine autem parvae nobis videntur. Stella enim qua? videtur in Britannia, ubique et ipsa apparet. Hoc autem dicit ad eos quibus dixit: Vos estis lux mundi (Matth. v).","english":"Who made the heavens in understanding. These are the heavens that declare the glory of God: those who are clothed with the heavenly image and are heavens, who are not clothed with the earthly image, in understanding, in wisdom; for Christ is the power of God and the wisdom of God. As also in Proverbs Wisdom herself says: When he was making the heavens, I was with him; and the rest.\n\nWho established the earth upon the waters. Although the earth is said to hang upon the waters, that is, with empty weight, yet he founded our earth and established it in baptism. He did not say he lifted it up, or exalted it, or made it ascend into the heavens. For baptism forgives sins and, as it were, frees from prison; but it cannot grant the kingdoms of heaven. For unless someone has entered through works and faith, he cannot be secure.\n\nWho made the great lights. According to the letter he speaks of the stars: although we see them as small, yet they are great. For just as, if we ascend a high mountain and see a man in the valley below, he seems to us as something small, so too the stars are great, but from their height they appear small to us. For the star which is seen in Britain, that same star appears everywhere. But he says this to those to whom he said: You are the light of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1006,"ref":"p1006","source":"Lunam et stellas in potestatem noctis. Ecclesiam vel doctores ejus, sub nocte veteris Legis posuit: scilicet ut quod illa nuntiavit in littera, spiritualiter adimpleant et observent.\n\nQui percussit AEgyptum cum primogenitis eorum, et eduxit Israel de medio ejus: in manu forti, et brachio extento. In virtute potentiae suae verberato mundo, eduxit nos ab operibus ejus.\n\nQui divisit mare Rubrum in divisiones, et transjecit Israel per medium ejus. In multis enim gradibus scanditur per hujus saeculi fluctus, ut ad eum possit quem mente tuetur, accedere.\n\nEt excussit Pharaonem et exercitum ejus in mari Rubro. Si Israel simus, Deus pugnat pro nobis, et nos tacebimus, et prosternit diabolum cum satellitibus suis: ne nobis nocere valeant.\n\nQui transduxit populum suum per desertum. Semper populus Dei per deserta hujus mundi transducilur, quoadusque in terram repromissionis introducatur. Qui eduxit aquam de petra rupis. A Christo Domino, qui est stabilis petra, vel Baptismum processit, vel poculum aeternae vitae manavit.","english":"The moon and the stars to rule the night. He has set the Church, or her teachers, under the night of the old Law: that is, so that what that Law announced in the letter, they might fulfill and observe spiritually.\n\nWho struck Egypt with their firstborn, and led Israel out from among them: with a strong hand and an outstretched arm. By the power of his might, having smitten the world, he led us out from its works.\n\nWho divided the Red Sea into divisions, and brought Israel across through its midst. For by many steps one climbs through the waves of this age, so that one may draw near to him whom one beholds in the mind.\n\nAnd he shook off Pharaoh and his army in the Red Sea. If we are Israel, God fights for us, and we shall be silent, and he casts down the devil with his attendants: so that they may not prevail to harm us.\n\nWho led his people through the desert. Always the people of God is led through the deserts of this world, until it is brought into the land of promise. Who brought water out of the rock of the crag. From Christ the Lord, who is the steadfast rock, either Baptism has come forth, or the cup of eternal life has flowed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1007,"ref":"p1007","source":"Qui percussit gentes multas, et occidit reges fortes. Seon regum Amorrhoecorum, et Og regem Basan, et omnia regna Chanaan occidit. Omnia regna peccati a Christo percussa dicit: Qui percussit reges magnos. Primum percussit Pharaonem, qui intelligitur diabolus, et sic exercitum ejus, sicut in superiori psalmo exposuimus.\n\nEt dedit terram eorum haereditatem: haereditatem Israel populo suo. Christiano utique.\n\nQuia in humilitate nostra memor fuit nostri Dominus: quoniam in saeculum misericordia ejus. Ut nos visitaret adventu suo.\n\nEt redemit nos de manu inimicorum nostrorum. Fundens in pretio nostro sanguinem suum.\n\nQui dat escam omni carni. Praebens se panem vivum, et vitam dantem huic mundo.\n\nConfitemini Deo coeli. Laudem ei debitam reddite: qui vos a terrenis in aeterna commutat.\n\nConfitemini Domino dominorum. Qui vos vel judices, vel dominos mundi constituit. Ipse Dominus noster Jesus Christus, cui est cum aeterno Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.","english":"Who struck down many nations and killed mighty kings: Seon king of the Amorites, and Og king of Basan, and all the kingdoms of Chanaan he killed. He says that all the kingdoms of sin were struck down by Christ: who struck down great kings. First he struck down Pharaoh, who is understood as the devil, and thus his army, as we explained in the preceding psalm.\n\nAnd he gave their land as an inheritance: an inheritance to Israel his people. To the Christian people, surely.\n\nBecause in our humility the Lord was mindful of us: for his mercy endures forever. So that he might visit us by his coming.\n\nAnd he redeemed us from the hand of our enemies. Pouring out his blood as our price.\n\nWho gives food to all flesh. Offering himself as the living bread, and giving life to this world.\n\nGive thanks to the God of heaven. Render to him the praise that is due: who transfers you from earthly things to eternal things.\n\nGive thanks to the Lord of lords. Who has appointed you either judges or lords of the world. He himself is our Lord Jesus Christ, to whom with the eternal Father and the Holy Spirit be honor and glory forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1008,"ref":"p1008","source":"PSALMUS CXXXVI.\n\nPsalmus David propter Jeremiam. Iste psalmus ex voce prophetica prolatus, docet mentes hominum a peccatis capi: in exemplum illius terrenae Jerusalem quae a gentibus educta in captivitatem deflebat. Dicant ergo animae, quae post multos errores convertuntur ad Dominum:\n\nSuper flumina Babylonis illic sedimus, et flevimus: dum recordaremur Sion. Si non aliquis aegrotat, nescit quantum valet sanitas. Et iterum claudus nescit quantum valet qui sanus est pedibus. Similiter et caecus videntem. Hoc totum quare dictum est? Quoniam psalmus dicit: Super flumina Babylonis, illic sedimus et flevimus, dum recordaremur Sion. Babylon confusic interpretatur. Ergo Babylon hic mundus. Peccator ergo qui cecidit de paradiso, venit in vallem lacrymarum, hoc est, in Babylonem, in istum mundum. Magis nutem propheta ex persona ejus qui cecidit dicit: Super flumina Babylonis. Flumen autem Babylonis, quando videris aliquem pulchrum ad horam, et aegrotans perdiderit pulchritudinem, et marcescat flos ipsius: hic sicut flumen transit, et aquae succedentes sibi venientes, et recedentes pereunt, et iterum aliae oriuntur, et ipsae pereunt: ita et in boc mundo quo ad momentum aut aliquod tempus, aut ditamur, aut tortes sumus, aut pulchri sumus, et post modicum transit sicut aqua et perit. Ibi ergo sedimus, ei flevimus, dum recordaremur Sion.","english":"PSALM 136.\n\nA Psalm of David, on account of Jeremiah. This psalm, brought forth from the voice of prophecy, teaches that the minds of men are taken captive by sins: after the example of that earthly Jerusalem which, led out by the nations into captivity, wept. Let the souls, therefore, that after many errors are converted to the Lord, say:\n\nBy the rivers of Babylon, there we sat and wept: while we remembered Sion. If someone is not sick, he does not know how much health is worth. And again, the lame man does not know how much a man sound in his feet is worth. Likewise the blind man does not know the one who sees. Why was all this said? Because the psalm says: By the rivers of Babylon, there we sat and wept, while we remembered Sion. Babylon is interpreted as confusion. Therefore Babylon is this world. The sinner, then, who fell from paradise, came into the valley of tears, that is, into Babylon, into this world. But rather the prophet speaks in the person of him who fell: By the rivers of Babylon. For the river of Babylon is when you see someone beautiful for an hour, and, falling sick, he has lost his beauty, and his flower withers: here he passes away like a river, and the waters, succeeding one another, coming and receding, perish, and again others arise, and they too perish: so also in this world, for a moment or for some time, we are either enriched, or strong, or beautiful, and after a little while it passes away like water and perishes. There, therefore, we sat, and we wept, while we remembered Sion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1009,"ref":"p1009","source":"Licet quidem vitio nostro cecidimus de paraliso: tamen reminiscimur prioris felicitatis, et non obliviscimur. Et illo qui de Jerosolymis descendit in Jericho, quae interpretatur luna, hoc est, quae semper mutatur (haec autem intelligitur praesens mundus), in latrones incidit, et Samaritanus tuliteum, et oleo et vino curat, miscens austeritatem cum misericordia (Luc. x).\n\nIn salicibus in medio ejus suspendimus organa nostra. Salix talem naturam habet: est quidem lignum infructuosum, et dicitur a quod si quis ex illa accipiat potionem aut manducet, filios non facit. Ibi ergo suspendimus organa nostra. Organum autem hominis corpus est. Sicut enim organum ex multis fistulis compositum est, una autem modulatione melos mittit, ita et organum nostrum habemus tactum; per ipsum, hoc est, per opera, melos, canticum et hymnum referimus Deo. Similiter et per auditum, et per odoratum, et per gustum, et per visum, et per has omnes virtutes quasi de uno organo hymnum et canticum referimus Domino. Dicitur iterum salix radicem non habere. Sed si ramus abscinditur, et a plantatur secus aquam, siatim virescit. Ita autem et peccator, licet peccaverit, licet ceciderit: tamen si sit secus aquas, hoc est, si legit sanctas Scripturas, et audit verbum divinum a sancto viro, viret ejus anima, et in poenitentiam convertitur.","english":"Although we have fallen from paradise through our own fault, nevertheless we remember our former happiness and do not forget it. And that man who went down from Jerusalem to Jericho—which is interpreted as the moon, that is, which is always changing (and this is understood as the present world)—fell among robbers, and the Samaritan took him up and healed him with oil and wine, mingling severity with mercy (Luke 10).\n\nOn the willows in the midst of it we hung up our instruments. The willow has such a nature: it is indeed an unfruitful tree, and it is said that if anyone takes a drink from it or eats of it, he does not beget children. There, then, we hung up our instruments. Now a person's instrument is the body. For just as an instrument is composed of many pipes, yet sends forth a melody with one modulation, so too our instrument has touch; through it, that is, through works, we bring back melody, song, and hymn to God. Likewise also through hearing, and through smell, and through taste, and through sight, and through all these powers, as if from one instrument, we bring back hymn and song to the Lord. The willow is said again to have no root. But if a branch is cut off and planted beside water, it at once grows green. So too the sinner, though he has sinned, though he has fallen, yet if he is beside the waters, that is, if he reads the holy Scriptures and hears the divine word from a holy man, his soul grows green and he is converted to repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1010,"ref":"p1010","source":"Quia illic interrogaverunt nos, qui captivos duxerunt nos, verba canticorum, etc. Daemones qui deceperunt nos et captivos duxerunt, nunc quasi deridentes nos et gloriantes dicunt nobis: Reddite nobis verbum de fide vestra: quemadmodum quando eratis in Jerusalem hymnum dicebatis Deo. Respondent qui peccaverunt, et decepti sunt, et dicunt:\n\nQuomodo cantabimus canticum Domini in terra alie· na? In peccatis constituti, qui cecidimus de Jerusalem in Babylonem? Ergo non potest aliquis, si non sit sanctus, laudare Dominum. Peccator enim non debet cantare Domino, sed lugere peccata sua.\n\nSi oblitus fuero tui, Jerusalem: oblivioni detur dextera mea. Ergo quia peccavit et cecidit, reminiscitur prioris conversationis et Jerusalem, proponitque sibi: quod nisi semper tui memor ero, et semper in mente habeam, oblivioni detur dextera mea, hoc est opera mea. Non dixit sinistra, sed dextera. Sinistra enim semper in oblivione est. Vis ergo semper in memoria Domini esse? dexterae opera fac.","english":"Because there they asked us for the words of songs, those who led us captive, etc. The demons who deceived us and led us captive now, as it were mocking us and boasting, say to us: Give us back a word concerning your faith, just as when you were in Jerusalem you used to sing a hymn to God. Those who sinned and were deceived answer and say:\n\nHow shall we sing the song of the Lord in a foreign land? We who have fallen from Jerusalem into Babylon, established in sins? Therefore no one, unless he be holy, can praise the Lord. For a sinner ought not to sing to the Lord, but to mourn his sins.\n\nIf I forget you, Jerusalem, let my right hand be forgotten. Therefore, because he sinned and fell, he remembers his former way of life and Jerusalem, and proposes to himself: unless I am always mindful of you and always keep you in mind, let my right hand be forgotten, that is, my works. He did not say the left hand, but the right. For the left hand is always in forgetfulness. Do you wish, then, always to be in the Lord's memory? Do the works of the right hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1011,"ref":"p1011","source":"Adhaereat lingua mea faucibus meis: si non meminero tui. Hoc est, non haheam neque opera neque sermonem: si non jugiter memoria tui versetur in corde meo.\n\nMemor esto, Domine, filiorum Edom, in die Jerusalem. Edom interpretatur terrena et sanguinea. Quis ergo est nisi diabolus? Vide ergo quid dicat. Hoc ex persona Adam dicitur: Domine, memento quemadmodum me decepit, et traxit me serpens diabolus, qui intelligitur Nabuchodonosor, et ejecit me de paradiso. Memento et retribue ei, et patiatur poenam quam ipse sua malitia mihi induxit: trahens me, adduxit in Babylonem et in Assyrios.\n\nFilia Babylonis misera. Filia Babylonis, anima est, quae semper in motione est, et in confusione, et non habens statum, sed est in vitiis et peccatis, quae vera, misera est. Beatus qui retribuet tibi retributionem quam retribuisti nobis. Beatusest qui retribuet ei quod ipsa fecit. Verbi gratia: ejecit me de paradiso: ego illam per abstinentiam reduco ibidem. Decepit me per fornicationem: ego per castitatem reduco illam in Jerusalem, et ex vitiis in virtutem. Ergo non ut inimicus facio, sed ut amicus.","english":"Let my tongue cleave to my jaws: if I do not remember you. That is, let me have neither works nor speech: if the memory of you does not continually dwell in my heart.\n\nRemember, Lord, the sons of Edom, in the day of Jerusalem. Edom is interpreted as earthly and bloodstained. Who, then, is this but the devil? See therefore what he says. This is said in the person of Adam: Lord, remember how the serpent, the devil, deceived me and drew me away—he who is understood as Nebuchadnezzar—and cast me out of paradise. Remember and repay him, and let him suffer the punishment that he himself by his own malice brought upon me: drawing me, he led me into Babylon and among the Assyrians.\n\nDaughter of Babylon, wretched one. The daughter of Babylon is the soul, which is always in agitation and in confusion, and has no stability, but is in vices and sins, which is truly wretched. Blessed is he who repays you the repayment that you repaid us. Blessed is he who repays her what she herself did. For example: she cast me out of paradise: I lead her back there through abstinence. She deceived me through fornication: I lead her back into Jerusalem through chastity, and from vices into virtue. Therefore I do this not as an enemy, but as a friend.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1012,"ref":"p1012","source":"Beatus qui tenebit, et allidet parvulos tuos ad petram, Parvuli dicuntur cogitationes. Ac si dicat: Vidi mulierem, concupivi eam: stalim si non abscidero concupiscentiam illam, et sicut pedem tenuero, et allisero ad petram donec parva est concupiscentia, non potest postea abscindi quando creverit. Beatus ergo est qui statim abscidit, et allidit ad petram. Petra autem est Christus.\n\nPSALMUS CXXXVII.\n\nConfitebor tibi. Domine, in toto corde meo. Qualia sunt vulnera, tale et emplastrum. Quemadmodum enim corpus babet diversa vulnera: ita et anima habet suas passiones et sua vulnera, et diversa vulnera, et adversus peccatum talem et poenitentiam debemus agere. Si quis pro omnibus peccatis suis confitetur: iste in toto corde confitetur Domino. Ac si dixisset: Fornicatus est aliquis, confitetur pro fornicatione. Sed quoniam est aut avarus, aut iracundus, aut detractor, aut biasphemus, et plurima vitia habet, iste non confitetur in toto corde. Si quis autem pro omnibus vitiis, et passionibus ani-· mae suae agit poenitentiam, iste potest dicere: Confitebor tibi, Domine, in toto corde meo. Quoniam in· disti omnia verba oris mei. Iste versiculus in Hebraico non habetur. Caeterum quod dicit, hoc est, propterea confitebor tibi in toto corde meo, hoc est, pro omnibus vitiis meis ei peccatis: quoniam non pro uno vitio confessus sum tibi, et exaudisti me.","english":"Blessed is he who will hold and dash your little ones against the rock. \"Little ones\" means thoughts. As if he were saying: I saw a woman, I desired her; immediately, if I do not cut off that desire and, as it were, seize it by the foot and dash it against the rock while the desire is small, it cannot afterward be cut off when it has grown. Blessed, therefore, is he who at once cuts it off and dashes it against the rock. But the rock is Christ.\n\nPSALM 137.\n\nI will confess to you, Lord, with my whole heart. As the wounds are, so also is the plaster. For just as the body has various wounds, so too the soul has its own passions and its own wounds, and various wounds, and against sin we ought to practice a corresponding penitence. If anyone confesses for all his sins, this one confesses to the Lord with his whole heart. As if he had said: Someone has committed fornication, he confesses for the fornication. But since he is either avaricious, or irascible, or a detractor, or a blasphemer, and has very many vices, this one does not confess with his whole heart. But if anyone does penance for all the vices and passions of his soul, this one can say: I will confess to you, Lord, with my whole heart. Because you have heard all the words of my mouth. This verse is not found in the Hebrew. Otherwise, what he says is this: therefore I will confess to you with my whole heart, that is, for all my vices and sins: because I did not confess to you for one vice only, and you heard me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1013,"ref":"p1013","source":"In conspectu angelorum psallam tibi. Vide provectionem poeuitentis, quia post confessionem, et poenitentiam, cum angelis meretur psallere. Qui autem psallit, jam non agit poenitentiam, sed gratias agit ei benedicit. Adorabo ad templum sanctum tuum. Si hoc est templum quod nunc videtur desertum, in quo oportet adorare: ergo non debent Judaei adorare, quoniam eversum est templum. Templum autem dicit sanctam et coelestem Jerusalem.\n\nSuper misericordia tua et veritate tua. Peccator audiat misericordiam, justus autem et superbos audiat veritatem.\n\nMultiplicabis in anima mea virtutem. Multiplicabis, hoc est, mullis sollicitudinibus subjacentem animam.\n\nConfiteantur tibi, Domine, omnes reges terrae. Reges terrae sunt isti qui regnant peccato. Ergo ipsi confiteantur qui regnant peccato. Nec enim de regibus hujus mundi scriptum est: Cor regis in manu Dei (Prov. xxi). Putas cor Juliani impiissimi in manu Dei fuit? Absit; aut, Neronis, aut Maximiani, et Decii persecutorum? Absit. Sed illis dicit qui regnant peccato, quia isti qui vincunt vitia, et passiones animae, et regnant peccato, cor eorum in manu Dei est. Quia audierunt omnia verba oris tui. Quia custodierunt mandata tua.","english":"I will sing to you in the sight of the angels. See the advancement of the penitent, because after confession and repentance he is worthy to sing with the angels. But he who sings no longer does penance, but gives thanks and blesses him. I will worship toward your holy temple. If this is the temple that now appears desolate, in which one ought to worship, then the Jews ought not to worship, since the temple has been destroyed. But he calls the holy and heavenly Jerusalem the temple.\n\nBecause of your mercy and your truth. Let the sinner hear mercy, but let the just and the proud hear truth.\n\nYou will multiply strength in my soul. You will multiply, that is, the soul subject to many cares.\n\nLet all the kings of the earth confess to you, Lord. The kings of the earth are those who reign in sin. Therefore let those who reign in sin themselves confess. For it is not written of the kings of this world: The king's heart is in the hand of God (Prov. 21). Do you think the heart of the most impious Julian was in the hand of God? Far be it; or of Nero, or of Maximian, and of Decius the persecutors? Far be it. But he says this to those who reign in sin, because those who conquer vices and the passions of the soul, and reign in sin, their heart is in the hand of God. Because they have heard all the words of your mouth. Because they have kept your commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1014,"ref":"p1014","source":"Et cantent in viis Domini, Philosophi hujus saeculi non cantaverunt in viis Domini, sed nos cantamus in viis Domini, hoc est, in Moyse et in Isaia, et in Jeremia, et de viis istis venimus ad illam viam quae dicit: ego sum via.\n\nPSALMUS CXXXVIII\n\nDomine, probasti me, etc. Mirabilis facta est scientia tua ex me. Manifestius hoc Symmachus interpretatus est: Praetergreditur me scientia tua, id est, non possum tua scire secreta, et in profundum sapientiae tuae mens mea non potest introire.\n\nQuo ibo a spiritu tuo? aut a facie tua quo fugiam? Quomodo autem tuam possum comprehendere notitiam, cum in te sint omnia, nihilque sit quod te fugiat, et ubique sit spiritus tuus? Ex quo intelligimus Deum esse qui totus übique sit.\n\nSi ascendero in coelum, tu ibi es; si descendero ad infernum, ades, etc. Nulla altitudo te altior: nullum profundum te profundius: oriens et occidens in tua Continentur manu.","english":"And let them sing in the ways of the Lord. The philosophers of this world did not sing in the ways of the Lord, but we sing in the ways of the Lord, that is, in Moses and in Isaiah and in Jeremiah, and from these ways we come to that way which says: I am the way.\n\nPSALM 138\n\nLord, you have tested me, etc. Your knowledge has become wonderful from me. Symmachus translated this more clearly: Your knowledge passes beyond me, that is, I cannot know your secrets, and my mind cannot enter into the depth of your wisdom.\n\nWhere shall I go from your spirit? Or where shall I flee from your face? But how can I comprehend the knowledge of you, when all things are in you, and nothing escapes you, and your spirit is everywhere? From this we understand that God is he who is wholly everywhere.\n\nIf I ascend into heaven, you are there; if I descend to hell, you are present, etc. No height is higher than you; no depth is deeper than you; the east and the west are contained in your hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1015,"ref":"p1015","source":"Et dixi, Ergo tenebrae conculcabunt me, et nox lux mea in deliciis meis. In Hebraeo sensus iste est: Et dixi, Forsitan tenebrae conculcabunt me: econtrario autem nox ipsa apud te lumen fuit: quia nihil celare te potest. Quod Symmachus melius interpretatus est dicens: Et nox lux circum me sedet. Sed et sequentes versiculi, hoc idem significant.\n\nQuia tenebrae non obscurabuntur a te, et nox quasi dies illuminabitur: sicut tenebree ejus, ita et lumen ejus. Id est. tam clara sunt omnia, quae a te putantur occulta, ut manifestiora sint luce.\n\nSuscepisti me de ventre matris meoe. Quinta Editio ita transtulit: Conflasti me de ventre matris meoe.\n\nImperfectum meum viderunt oculi tui. Imperfectum hic pro incomposito posuit: quod etiam elementa hominis antequam formentur in utero, cognoscat Deus. Ut in libro tuo omnes scribentur. Et quod nullus absque voluntate nascatur Dei: ne quisquam ejus notitiam subterfugiat.","english":"And I said, Therefore darkness will trample me, and night is light to me in my delights. In the Hebrew the sense is this: And I said, Perhaps darkness will trample me; but on the contrary, night itself was light with you, because nothing can be hidden from you. Symmachus translated this better, saying: And night sits as light around me. But the following verses also signify the same thing.\n\nBecause darkness will not be obscured from you, and night will be illuminated as day: as its darkness is, so also is its light. That is, all things that are thought by you to be hidden are so clear that they are more manifest than the light.\n\nYou took me from my mother's womb. The Fifth Edition translated it thus: You fashioned me from my mother's womb.\n\nYour eyes saw my imperfect thing. Here he used \"imperfect\" for \"unformed,\" because God knows even the elements of a human being before they are formed in the womb. As in your book all will be written. And that no one is born without the will of God, lest anyone escape his knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1016,"ref":"p1016","source":"Dies formabuntur, et nemo in eis. Hunc locum Symmachus ita transtulit: dies quibus formati sunt, ne una quidem ex eis deest. Et est sensus: omne tempus aetatis cui jam ab exordio vitae istius sunt curricula deputata, certo fine decurrit, nec una dies aut plus aut minus est quam tu conditor esse voluisti. Secundum Septuaginta autem interpretes, et altiorem intelligentinm, sensus est: Tu omnes in die formas, tu cunctos vis esse filios Dei, sed nullus est in hominibus qui non peccato obnoxius fiat, et per hoc filius noctis esse incipiat, nec quisquam eorum luce ipsius diei toto vitae suae tempore digna perficiat. Unde et Apostolus ad eos qui filii noctis esse cessaverant, loquitur: Nos autem, fratres, non sumus filii noctis, sed Filii Dei (Thess. v).\n\nPSALMUS CXXXIX.\n\nEripe me, Domine, ab homine malo, etc. Non in tantum potest nos decipere diabolus, quantum per organum hominis: ab hoc deprecatur propheta liberari.","english":"The days will be formed, and no one in them. Symmachus translated this passage thus: the days in which they were formed, not even one of them is missing. And the sense is: every time of life to which the courses of this life have already been assigned from the beginning runs its course to a fixed end, and there is not one day more or less than you, the founder, willed it to be. According to the Seventy interpreters, however, and to a deeper understanding, the sense is: you form all things in the day, you wish all to be sons of God, but there is no one among men who does not become subject to sin, and through this begins to be a son of night, nor does any of them accomplish things worthy of the light of that day throughout the whole time of his life. Hence the Apostle also says to those who had ceased to be sons of night: But we, brothers, are not sons of night, but sons of God (Thess. v).\n\nPSALM 139.\n\nDeliver me, Lord, from the evil man, etc. The devil cannot deceive us as much through an instrument as through a man: the prophet prays to be freed from this one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1017,"ref":"p1017","source":"Qui cogitaverunt iniquitates in corde. De haereticis dicit.\n\nVenenum aspidum sub labiis eorum. Quoniam videntur amicitiae verba habere, sed plena sunt veneno mortifero.\n\nJuxta iter scandalum posuerunt mihi. Hoc est de Scripturis proferentes testimonia, quae quasi videbantur rationem aliquam habere, tentabunt me decipere.\n\nDixi Domino, Deus meus es tu. Si non es sanctus, non potes hunc versiculum dicere. Cui non regnat peccatum, hoc dicit: Pars mea Dominus (Psal. xv).\n\nNon tradas me, Domine, a desiderio meo peccatori. Dicit Scriptura: Quod si quis viderit mulierem ad concupiscendum, jam moechatus est eam in corde suo (Matt. v). Ergo dicit propheta: Ne de concupiscentia mea tradas me diabolo; sed bene mihi habet in opere judicare, et non in cogitatione.\n\nCaput circuitus eorum, labor labiorum ipsorum operiet eos. Quemadmodum serpens quando viderit aliquem venientem ad percutiendum, circulum facit totius corporis sui, et in medio celat caput, ubi scit habere se vitam; ita et isti haeretici per sermonem philosophorum, et Aristotelis, et caeterorum videntur se abscondere et quasi protegere, et defendere. Sed ecclesiasticus vir quasi in virga, hoc est in cruce, solvit circulum, et invenit caput latens, et ibi eum perculit, hoc est, testimonium profert de Scripturis.","english":"Who have devised iniquities in their heart. He speaks of heretics.\n\nThe venom of asps is under their lips. Because they seem to have words of friendship, but they are full of deadly venom.\n\nBeside the path they have set a stumbling block for me. That is, bringing forward testimonies from the Scriptures, which seemed to have some kind of reasoning, they will try to deceive me.\n\nI said to the Lord, You are my God. If you are not holy, you cannot say this verse. To whom sin does not reign, he says this: The Lord is my portion (Ps. 15).\n\nDo not hand me over, Lord, to my sinful desire. The Scripture says: But if anyone has looked at a woman to lust after her, he has already committed adultery with her in his heart (Matt. 5). Therefore the prophet says: Do not hand me over to the devil because of my concupiscence; but it is well for me to judge in deed, and not in thought.\n\nThe head of their circuit, the labor of their lips will cover them. Just as a serpent, when it sees someone coming to strike it, makes a circle of its whole body, and hides its head in the middle, where it knows it has its life; so also these heretics, through the discourse of the philosophers, both Aristotle and the rest, seem to hide and as it were protect and defend themselves. But the ecclesiastical man, as with a rod, that is, with the cross, breaks the circle, and finds the hidden head, and strikes it there, that is, brings forward a testimony from the Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1018,"ref":"p1018","source":"Habitabunt recti cum vultu tuo. Vultus Dei quid est nisi Christus? Qui non rapinam arbitratus est esse se aequalem Deo (Philipp. ii).\n\nPSALMUS CXL.\n\nDomine, clamavi ad te, exaudi me. Moyses stabat cum populo, et Pharao sequebatur post tergum ejus, et undique angustia illi erat. In illo tempore lacrymatus est ad Deum. Et continuo Deus ad eum: Quid clamas ad me? Dum cum silentio orabat, auditus est. Scriptura autem non meminit quod locutus sit, sed tantum quod lacrymatus sit. Et sanguis martyrum semper clamat ad Dominum, et exauditur. Et Dominus locutus est Cain: Sanguis fratris tui clamat ad me (Gen. iv). Et in Apocalypsi Joannis, animae justorum sub altari dicebant ad Dominum: Usquequo, Domine, non nos defendis (Apoc. vi)? Simul autem consideremus, quia animae justorum altaria sunt Domini. Intende voci meoe, cum clamavero ad te. Hoc est, vide et considera, o Domine, quid peto: quoniam non peto corporali desiderio, aut aurum, aut tale aliquid hujusmodi: sed ut misericordiam tuam consequar. Propterea dicit, intende, hoc est, diligenter audi, quia nihil alienum peto.","english":"The upright will dwell with your countenance. What is the countenance of God but Christ? Who did not consider it robbery to be equal with God (Philippians 2).\n\nPSALM 140.\n\nO Lord, I have cried to you, hear me. Moses stood with the people, and Pharaoh was following behind him, and on every side there was distress for him. At that time he wept to God. And immediately God said to him: Why do you cry to me? While he was praying in silence, he was heard. But Scripture does not record that he spoke, only that he wept. And the blood of the martyrs always cries out to the Lord, and is heard. And the Lord spoke to Cain: The blood of your brother cries out to me (Genesis 4). And in the Apocalypse of John, the souls of the righteous under the altar were saying to the Lord: How long, O Lord, will you not defend us (Apocalypse 6)? At the same time let us consider that the souls of the righteous are the altars of the Lord. Attend to the voice of my supplication, when I cry to you. That is, see and consider, O Lord, what I ask: for I do not ask with bodily desire, either for gold, or for any such thing of this kind: but that I may obtain your mercy. Therefore he says, attend, that is, hear diligently, because I ask nothing foreign.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1019,"ref":"p1019","source":"Dirigatur oratio mea, sicut incensum in conspectu tuo. Hoc est, recta ad te perveniat oratio mea, non habens aliquas sordes, aut vilia, aut cogitationes diabolicas. Incensum autem orationes sanctorum sunt. Hoc autem cognoscimus de Apocalypsi: quando viginti quatuor seniores tenebant thuribula, et dicebant (Ibid. viii): Hae sunt orationes sanctorum. Elevatio manuum mearum sacrificium vespertinum. Elevatio manuum. Dominum demonstrat. Et in elevatione manuum Creatorem videmus. Vide autem, quia non dixit, extensio manuum mearum. Extensio enim non est elevatio. Sed extendit aliquis, et post tergum, et in latus, hoc est, in vitia: quemadmodum dicit Dominus: Et quando extenderitis ad me manus vestras, non exaudiam vos (Jerem. xv). Sacrificium vespertinum, undecima hora, id est, in Evangelio, levo manus meas. Et iterum Apostolus: Levate manus vestras ad orationes (I Tim. ii). Et Moyses quando levabat manus, vincebat Jesus: quando deponebat, vincebatur (Exod, xvii). Si intelligo Scripturas secundum historiam, et secundum litteram: Moyses deorsum habet manus. Si autem spiritualiter, clevat manus suas in altum.","english":"Let my prayer be directed as incense in your sight. That is, let my prayer come straight to you, having no stains, or base things, or diabolical thoughts. Now incense is the prayers of the saints. And we know this from the Apocalypse: when the twenty-four elders held censers and said (Ibid. viii): These are the prayers of the saints. The lifting up of my hands as the evening sacrifice. The lifting up of my hands. He points to the Lord. And in the lifting up of the hands we see the Creator. But see that he did not say, the stretching out of my hands. For a stretching out is not a lifting up. But someone stretches out both behind the back and to the side, that is, toward vices: just as the Lord says: And when you stretch out your hands to me, I will not hear you (Jeremiah 15). The evening sacrifice, at the eleventh hour, that is, in the Gospel, I lift up my hands. And again the Apostle: Lift up your hands for prayers (1 Timothy 2). And Moses, when he lifted up his hands, Joshua conquered: when he put them down, he was conquered (Exodus 17). If I understand the Scriptures according to history, and according to the letter: Moses has his hands down. If, however, spiritually, he lifts his hands on high.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1020,"ref":"p1020","source":"Pone, Domine, custodiam ori meo. Mors et vita in manibus linguae. Et iterum: Arnen dico vobis: quoniam de omni otioso verbo quod locuti fueritis, reddetis rationem in die judicii (Matt. xii). Hoc ergo postulat, Propheta, ut omne quod loquitur, non sit otiosum, sed sanctum et dignum Deo. Et ostium circumstantiae labiis meis. Ostium circumstantiae quasi murum in circuitu totius domus postulat, ut in nullo vincatur. Dicit enim Jeremias: Mors intravit per fenestras vestras (Jerem, ix). Fenestras aulem habemus quinque, hoc est, visum, auditum, gustum, odoratum, et lactum. Si ergo videro mulierem ad concupiscendum eam, jam moechatus sum eam in corde meo (Matt, v), et intravit mors per fenestram meam, hoc est, per visum. Si tibia, aut organum, aut calamus quasi dissolvat me, mors intravit per auditum meum. Si autem aliquid molle tangam, et solvar corporis mollitie, mors intravit per tactum meum, et caetera similiter. Ergo deprecatur propheta ostium circumstantia, hoc est, ut muniatur tota ejus domus, ut non habeat adversarius unde ingrediatur, et dominetur hominibus. Dicitur enim in Epistola sancti Petri: Adversarius noster diabolus sicut leo rugiens Circuit, quareos quem devoret (I Pet. v). Diabolus non pugnat cito contra aliquem per grandia vitia, sed per parva, ut possit quomodocumque intrare, et dominari homini, et postea eum in majora vitia impellit.","english":"Set a guard, O Lord, over my mouth. Death and life are in the hands of the tongue. And again: Amen I say to you, that for every idle word which you shall have spoken, you shall render an account on the day of judgment (Matt. 12). This, therefore, the Prophet asks, that everything he speaks may not be idle, but holy and worthy of God. And a door of circumstance for my lips. He asks for a door of circumstance, as it were a wall around the whole house, that he may be overcome in nothing. For Jeremiah says: Death has entered through your windows (Jer. 9). But we have five windows, that is, sight, hearing, taste, smell, and touch. If, therefore, I look upon a woman to lust after her, I have already committed adultery with her in my heart (Matt. 5), and death has entered through my window, that is, through sight. If a pipe, or an organ, or a reed, as it were, dissolves me, death has entered through my hearing. But if I touch something soft, and am dissolved by the softness of the body, death has entered through my touch, and so on likewise. Therefore the prophet prays for a door of circumstance, that is, that his whole house may be fortified, so that the adversary may have no way to enter and rule over men. For it is said in the Epistle of Saint Peter: Our adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Pet. 5). The devil does not quickly fight against someone through great vices, but through small ones, so that he may enter in some way and rule over the man, and afterwards drive him into greater vices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1021,"ref":"p1021","source":"Non per fornicationem, non per avaritiam: sed per minora vitia ingreditur.\n\nNon declinet cor meum in verba malitioe ad excu· sandas excusationes in peccatis. O infelicissimum humanum genus, qui peccata excusamus, dicentes: Victus sum a natura: cum in potestate nostra sit, et peccare, et Domino adjuvante, non peccare. Semper excusamus nosmelipsos et dicimus: Ego nolebam peccare: caro me vicit. Illa mulier venit ad me. ipsa misit, ipsa me tetigit, ipsa mihi illud dixit, ipsa me vocavit, et pro quo debueramus poenitentiam agere, et dicere: Domine, peccavi: excusamus, et junngimus peccata peccatis. AEquale corpus habemus omnes, diversos autem labores. Non est personarum acceptor Deus, Vis ergo scire quod aequale habemus et nos et sancti corpus? Paulus Apostolus dicit: Video autem aliam legem repuguantem legi mentis meae, et captivantem me in lege peccati (Rom. vii). Et iterum post haec: Propterea castigo corpus meum, et in servitutem subjicio, ne aliis praedicans, ipse reprobus inveniar (I Cor. ix). Et iterum: Miser ego homo, quis me liberabit de corpore mortis hujus (Rom, vii)? Diversos ergo labores habemus. Et quantum quis laborat, tantum et praemium accipiet.","english":"Not through fornication, not through avarice, but through lesser vices it enters.\n\nLet not my heart decline into words of malice to make excuses for sins. O most wretched human race, who excuse our sins, saying: I was overcome by nature—when it lies in our power both to sin and, with the Lord's help, not to sin. We always excuse ourselves and say: I did not wish to sin; the flesh overcame me. That woman came to me, she sent for me, she touched me, she said that to me, she called me—and for that very thing we ought to have done penance and said: Lord, I have sinned; yet we excuse it and join sins to sins. We all have an equal body, but different labors. God is not a respecter of persons. Do you wish, then, to know that we and the saints have an equal body? The Apostle Paul says: But I see another law fighting against the law of my mind, and leading me captive in the law of sin (Rom. 7). And again after this: Therefore I chastise my body and bring it into subjection, lest, preaching to others, I myself be found reprobate (1 Cor. 9). And again: Wretched man that I am, who shall deliver me from the body of this death (Rom. 7)? We have, then, different labors. And insofar as each one labors, so much will he also receive as a reward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1022,"ref":"p1022","source":"Et cum hominibus operantibus iniquitatem. Ex communi subauditur: non declines cor meum cum hominibus operantibus iniquitatem. Et non communicabo cum electis eorum. Sicut Dominus habet electos sanctos, ita et diabolus habet electos suos. Intellige mihi principes haereticorum, et non dubitabis de electis eorum. Si enim dixisset electos, et non cum subdislinctione, eorum, exclusisset electos Dei. Communicabo dupliciter inlelligitur: aut consentiam, aut secundus fiam, hoc est, immundus. Scitis enim Scripturam, duo immunda vocare. Dicit Apostolus: Ut confundat utrumque (Ephes, ii), hoc est, duos homines in unum novum hominem. Duos, interiorem et exteriorem, hoc est, immundum faciam sanctum. Et iterum: Noe in arca, munda septena introduxit secum: immunda autem duo et duo (Gen. vii).\n\nCorripiet me justus in misericordia, et increpabit me. Quem diligit Dominus, corripit: castigat autem omnem filium quem recipit (Hebr. xii). Beatus est qui corripitur, non retribuet Dominus bis in idipsum. Magna est ira Dei quando non nobis irascitur (Nahum. i). Reservat enim nos sicut vitulum in occisionem. Ad Jerusalem enim dicit: Multa sunt peccata tua, et multae iniquitates; propterca non irascor tibi (Jerem. iii), hoc est, quando adultera eras tantum, zelabam te quasi diligens te: quando autem multos habuisti amatores, contempsi te, et non irascor tibi (Ezech. xvi).","english":"And with men who work iniquity. From the common sense it is understood: let not my heart decline with men who work iniquity. And I will not have fellowship with their chosen ones. Just as the Lord has holy chosen ones, so too the devil has his own chosen ones. Understand for me the leaders of the heretics, and you will not doubt concerning their chosen ones. For if he had said \"chosen ones\" and not, with a distinction, \"their,\" he would have excluded God's chosen ones. \"I will have fellowship\" is understood in two ways: either I consent, or I become second, that is, unclean. For you know the Scripture calls two things unclean. The Apostle says: That he might confound both (Eph. 2), that is, two men into one new man. Two, the inner and the outer, that is, I will make the unclean holy. And again: Noah in the ark brought in with him the clean by sevens; but the unclean two by two (Gen. 7).\n\nThe just man will correct me in mercy, and will rebuke me. Whom the Lord loves, he corrects: but he chastises every son whom he receives (Heb. 12). Blessed is he who is corrected; the Lord will not repay twice for the same thing. Great is the wrath of God when he is not angry with us (Nahum 1). For he reserves us like a calf for slaughter. For to Jerusalem he says: Many are your sins, and many your iniquities; therefore I am not angry with you (Jer. 3), that is, when you were only an adulteress, I was jealous for you as one who loved you: but when you had many lovers, I despised you, and I am not angry with you (Ezek. 16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1023,"ref":"p1023","source":"Quemadmodum vir zelat uxorem suam quando eam diligit: si autem non zelat, odit eam, et non consequitur illius sermones qui dicit: Visitabo in virga iniquitates eorum (Psal. Lxxxviii). Et iterum: Et non visitabo filias eorum quando fornicatae fuerint (Ose. iv). Corripiet me ju· stus in misericordia, et increpabit me. Pone hic magistrum aliquem, aut patrem aut medicum. Si viderit medicus in corpore carnes putridis, et dicat, quid ad me pertinent? scias quia crudelis est. Si aulem praecidat, et cauterium imponat, misericors est: quia sanat hominem. Similiter et magister si dimittit puerum, et non ab eo exigit disciplinam, odit eum. Si autem exigat, et medicus curet; quae putatur esse asperitas, clementia est. Achab arguitur a Domino de Naboth (III Reg. xxi): quando occidit eum, et accepit vineam ejus, et effudit sanguinem justum. Elias propheta missus est ad eum qui dixit: Occidisti, et possedisti: statim conscientia percussus submisit cervicem et oculos, et hoc impius, et rex indutus purpura. Et postea dicit Scriptura: quod audiens induit cilicium subtus purpuram. Et videns Deus dixit: Quia reveritus est me Achah: non inducam mala in eum. Vide ergo quantum valuit cilicium, et jejunium, et modica lacryma quantum sanguinem lavit. Ita ergo oportet vestiri cilicio et jejunare, ut| nemo videat. Corripiet dupliciter intelligitur: aut arguet, aut docebit.","english":"Just as a man is jealous for his wife when he loves her; but if he is not jealous, he hates her, and does not follow the words of him who says: I will visit their iniquities with a rod (Ps. 88). And again: And I will not visit their daughters when they have committed fornication (Hos. 4). The just man will correct me in mercy, and will rebuke me. Place here some master, or father, or physician. If a physician sees rotten flesh on the body, and says, What does that have to do with me? know that he is cruel. But if he cuts it away and applies a cautery, he is merciful, because he heals the man. Similarly, a master, if he lets a boy go and does not exact discipline from him, hates him. But if he exacts it, and the physician heals, what is thought to be harshness is clemency. Ahab is reproved by the Lord concerning Naboth (3 Kings 21), when he killed him and took his vineyard and shed the blood of the just man. The prophet Elijah was sent to him, who said: You have killed, and you have possessed; at once, struck in conscience, he bowed his neck and his eyes, and this an impious man, and a king clothed in purple. And afterward Scripture says that, hearing this, he put on sackcloth beneath the purple. And God, seeing it, said: Because Ahab has reverenced me, I will not bring evil upon him. See, therefore, how much the sackcloth availed, and the fasting, and how much a small tear washed away blood. So therefore one ought to be clothed in sackcloth and to fast, in such a way that no one sees. It is understood in two ways: he will correct, either he will reprove, or he will teach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1024,"ref":"p1024","source":"Oleum peccatoris non impinguet caput meum. Populus meus, qui vos beatificant seducunt vos (Isai. iii). Laus haereticorum, et oleum ipsorum, quo ungunt capita hominum, et repromittunt eis signa coelorum, impinguat eis caput. Omne autem pingue reprehendit Scriptura, sicut dicit: Et mundavit Jacob, et saturatus est, et calcitravit: dilectus incrassatus est: impinguatus, dilatatus est (Deut, xxiii, et Jer, v). Manna autem angelorum tenue est (Exod, xvi).\n\nQuoniam adhuc, et oratio mea in beneplacitis eorum. Hoc dicit: Ipsi quidem sapiebant: ego autem pro ipsis orabam ut convertantur. Absorpti sunt juncti petrae judices eorum. Sicut alibi dicit: Beatus qui tenebit et allidet parvulos suos ad petram (Psal. cxxxvi). Petra autem erat Christus (I Cor. xv). Parvuli autem minores, et parvae cogitationes antequam crescant. Et nunc ipsi haeretici, licet per Arislotelem et Platonem videantur simplicitatem Ecclesiae contemnere, tamen quando venerint ad Scripturas, statim absorbebuntur a petra, hoc est, a Christo, et convertentur ad eum. Absorptio enim pro victoria dicitur: sicut Apostolus dicit: Absorpta est mors in victoria. Ubi est, mors, victoria tua? Ubi, inferne, stimulus tuus (I Cor, xv)? Victoriam autem dicit ipsam absorptionem, quam victoriam habebat in absorbendo.","english":"The oil of the sinner shall not anoint my head. My people, those who call you blessed deceive you (Isa. 3). The praise of heretics, and their oil with which they anoint the heads of men, and promise them signs of the heavens, anoints their head. But Scripture reproves everything fat, as it says: And Jacob was cleansed, and was satisfied, and kicked: the beloved grew fat: he was anointed, he was enlarged (Deut. 23, and Jer. 5). But the manna of angels is thin (Exod. 16).\n\nFor still, and my prayer in their good pleasures. He says this: They indeed savored it; but I was praying for them, that they might be converted. Their judges were swallowed up joined to the rock. As it says elsewhere: Blessed is he who will hold and dash his little ones against the rock (Ps. 136). But the rock was Christ (1 Cor. 15). But the little ones are the lesser, and small thoughts before they grow. And now the heretics themselves, although through Aristotle and Plato they seem to despise the simplicity of the Church, yet when they come to the Scriptures, they will immediately be swallowed up by the rock, that is, by Christ, and will be converted to him. For swallowing up is said for victory: as the Apostle says: Death is swallowed up in victory. Where is, death, your victory? Where, hell, your sting (1 Cor. 15)? But he calls victory that very swallowing up, which victory he had in swallowing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1025,"ref":"p1025","source":"Audient verba mea, quoniam potuerunt. Ipse Dominus dicit: Quia ad me venerunt, victi sunt, et delectati sunt meis verbis, et conversi sunt ad me, et sunt in Ecclesia mea. Sicut crassitudo terrae. Omne crassum vicinum est terrae. Et anima quae peccat, terrae haeret. Dominus enim ex initio omnia tenuia fecit. Suo ergo vitio unusquisque incrassatur, et deducitur in terram. Demus exemplum: sicut vulnus in corpore tumens plenum est crassum, et quando venerit medicus secat ipsum, et sanat et tenue facit, et tunc redigitur in suam naturam, quomodo et creatum est. Ideo dicit: Sicut crassitudo terrae erupta est super terram, et salvatur.\n\nDissipata sunt ossa nostra secus infernum. In vigesimo primo psalmo dicit: Dissipata sunt universa ossa mea. Si secundum litteram intelligimus, non stat. Siquidem crucifixus est tantum. Quando videris Arium, Eunomium extra Ecclesiam; intellige dissipata esse ossa Domini secus infernum. Os quod forte est, ipsi majores sunt qui videntur aliquid esse: per multiloquium ipsorum, et per philosophiam, et contentionem inducuntur ab haereticis.","english":"They will hear my words, because they have been able. The Lord himself says: Because they came to me, they were conquered and delighted in my words, and were converted to me, and are in my Church. Like the fatness of the earth. Everything fat is near the earth. And the soul that sins clings to the earth. For the Lord from the beginning made all things fine. By their own fault, therefore, each one grows fat and is led down to the earth. Let us give an example: as a swelling wound in the body is full and fat, and when the physician comes he cuts it and heals it and makes it thin, and then it is restored to its own nature, as it was created. Therefore he says: Like the fatness of the earth it has burst forth upon the earth, and is saved.\n\nOur bones have been scattered near hell. In the twenty-first psalm he says: All my bones have been scattered. If we understand this according to the letter, it does not stand. For he was crucified only. When you see Arius and Eunomius outside the Church, understand that the bones of the Lord have been scattered near hell. The bone that is strong—these are the greater ones who seem to be something; through their much speaking, and through philosophy, and through contention, they are led astray by heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1026,"ref":"p1026","source":"Custodi me a laqueo quem statuerunt mihi, Semper nobis laqueos tendunt aut haeretici, aut daemones. Vitia enim vicina sunt virtutibus. Laqueum mihi posuerunt in eleemosyna, si extendero manum meam, ut videant homines: et quasi bonum faciens, venio in vitium et in peccatum. Si autem dedero tunicam fratri, ut alter videat, laqueum mihi posuerunt. Semper cervis tenduntur retia, et laquei cis ponuntur, ubi vestigia corum deprehenderit venator. Cervus autem accipitur in sancto: quia altus est, et cornua grandia habet, et interficit serpentes. Propterea dicit alibi: Qui perfecit pedes meos tamquam cervorum (Psal. xvii). Talis enim dicitur esse virtutis, ut spiritu narium suarum protrahere serpentes de cavernis, et sic comedere valeat. Ipsi ergo serpentes ponunt nobis scandala, hoc est, daemones in ipsis vestigiis nostris ubi gradimur: In virtutibus, in eleemosyna, ut coram hominibus faciamus propter vanam gloriam. In jejunio, in oratione, in vestiendo cilicium: et ostendere hominibus. Qui enim vestitur cilicio, debet lugere sua peccata: non gloriari, et ostendere hominibus. Et a scandalis operantium iniquitatem, Hoc est, ut non offendam.","english":"Keep me from the snare that they have set for me. Always the heretics or the demons stretch out snares for us. For vices are close to virtues. They have set a snare for me in almsgiving, if I stretch out my hand so that men may see: and as though doing good, I fall into vice and into sin. But if I give my tunic to a brother so that another may see, they have set a snare for me. Nets are always stretched out for stags, and snares are placed for them where the hunter has found their tracks. But the stag is taken in the holy man: because he is lofty, and has great horns, and kills serpents. Therefore he says elsewhere: Who made my feet like the feet of stags (Ps. 17). For such a one is said to be of such virtue that by the breath of his nostrils he can draw serpents out of their caves and thus devour them. So these serpents—that is, the demons—place stumbling blocks for us on our very tracks where we walk: in virtues, in almsgiving, so that we may do them before men for the sake of vainglory; in fasting, in prayer, in wearing sackcloth, and to show it to men. For he who is clothed in sackcloth ought to mourn his own sins, not to boast and show it to men. And from the stumbling blocks of those who work iniquity, that is, that I may not stumble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1027,"ref":"p1027","source":"Cadent in retiaculo ejus peccatores. Superius dixit, custodi me a laqueo quem statuerunt mihi, de multis, nunc autem de uno: Cadent in retiaculo ejus pec catores. Quemadmodum Dominus mittit rete, et comprehendit multiludinem piscium, et habet apostolos piscatores colligentes et afferentes ad eum, hos ipsos qui per cos credunt, ita et diabolus habet daemones qui ei subjecti sunt, qui et decipiunt homines et afferunt illi. Singulariter sum ego donec transeam. Dicit Jeremias: Solus sedebam, amaritudine enim repletus eram (Jerem, xv). Hoc est, in poenitentia, solus ego hos dolos caveo. Et Moyses dicit: Transiens videbo hanc visionem magnam (Exod. iii). Si non transierit, hoc est, omnia vitia, non potest videre magnam visionem. Magna autem visio: quia rubus ardebat, et non incendebatur: Ardebant spinae, hoc est, peccata. Hoc igne mundatur et Isaias: iste est enim carho qui tetigit labia ejus: qui erat super altare (Isai. vi). Hujus carbonis meminit et propheta David: Sagittae potentis acutae, cum carbonibus desolatoriis (Psal, cxiii). Iste carbo desolator est, solitudinem facit, et peccatorem purgat.","english":"The sinners shall fall into his net. Above he said, Keep me from the snare that they have set for me, concerning many; now however concerning one: The sinners shall fall into his net. Just as the Lord casts a net and catches a multitude of fish, and has apostles as fishermen gathering and bringing to him those very ones who believe through them, so too the devil has demons subject to him, who both deceive men and bring them to him. I am alone until I pass by. Jeremiah says: I sat alone, for I was filled with bitterness (Jeremiah 15). That is, in penitence, I alone am on guard against these deceits. And Moses says: Passing by, I will see this great vision (Exodus 3). If one has not passed by, that is, all vices, he cannot see the great vision. But the great vision: because the bush was burning and was not consumed: the thorns were burning, that is, sins. By this fire Isaiah also is cleansed: for this is the coal that touched his lips, which was upon the altar (Isaiah 6). The prophet David also remembers this coal: Sharp arrows of the mighty, with desolating coals (Psalm 119). This coal is a desolator; it makes a solitude, and purges the sinner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1028,"ref":"p1028","source":"PSALMUS CXLI.\n\nIntellectus David, cum esset in spelunca, oratio. Praescribitur iste titulus secundum historiam quidem quando fugiebat David a facie Saul, in deserto Engaddi in spelunca absconsus (I Reg. xxiv). Et ingressus est ignorans Saul, quasi sua causa. Sed quoniam habet in praescriptione. Intellectus David: debemus spiritualiter intelligere psalmum. Accipitur quidem in Domino verus David, et intelligitur Saul in diabolo. Spelunca autem in hoc mundo: et quod diabolus non immittit in hunc mundum aliquid boni; sed stercus, et si quid putridum est. Spelunca autem intelligitur iste mundus, quia perfectum lumen non babet, quantum ad comparationem futuri, sed quasi lumen aliquod illuxit Dominus veniens in hunc mundum. Propterea dicit Apostolus: Qui est lumen gloriae ejus (Hebr.i). Ergo sicut David introivit in speluncam abscondens se a Saul: ita et Dominus ingressus est in hunc mundum, et persecutionem passus est.","english":"PSALM 141.\n\nThe understanding of David, when he was in the cave, a prayer. This title is prefixed according to history indeed, when David was fleeing from the face of Saul, hidden in a cave in the desert of Engaddi (1 Kings 24). And Saul entered unknowing, as if for his own purpose. But since it has in the title, The understanding of David: we ought to understand the psalm spiritually. Indeed the true David is taken as the Lord, and Saul is understood as the devil. But the cave is in this world: and that the devil does not send anything good into this world, but dung, and whatever is rotten. But this world is understood as the cave, because it does not have perfect light, in comparison to what is to come, but the Lord coming into this world shone like some light. Therefore the Apostle says: Who is the light of his glory (Heb 1). Therefore just as David entered the cave hiding himself from Saul, so too the Lord entered this world and suffered persecution.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1029,"ref":"p1029","source":"Voce mea ad Dominum clamavi: voce mea ad Dominum deprecatus sum. Effundo in conspectu ejus orationem meam. Omnia haec in humilitate corporea loquitur, ut se verum hominem, sicut saepe diximus, manifestet. Tribulationem meam ante ipsum pronuntio: in deficiendo in me spiritum meum. Neque tribulatio praesens, neque defectio spiritus impedit: sed jugiter spiritualis vocis oratione clamare non desinit. Et tu cognovisti semitas meas. Doctrinas quas doceo.\n\nIn via hac qua ambulabam, absconderunt superbi laqueos mihi. Saepius ei a Judaeis absconditos tentationum laqueos in via praesentis vitae, et in aliis declaravimus psalmis.\n\nConsiderabam a dextris. Ut de sinistra ad dexteram adducerentur. Et videbam, quia non erat qui cognosceret me. Deum carne contectum.\n\nPeriit fuga a me. Periit fuga ejus, cum delatas a Judaeis, saepius ultro iterum obtulit, nec est agnitus ab eis. Et non est qui quarat animam meam. Corpus accipiunt ad crucifigendum: animam autem non requirunt, id est, non attingunt.","english":"With my voice I cried to the Lord: with my voice I pleaded with the Lord. I pour out my prayer in his sight. He speaks all these things in bodily humility, so that he may show himself to be a true man, as we have often said. I declare my tribulation before him: when my spirit fails within me. Neither the present tribulation nor the failing of the spirit hinders him: but he does not cease to cry out continually with the prayer of a spiritual voice. And you have known my paths. The teachings that I teach.\n\nIn this way in which I was walking, the proud have hidden snares for me. We have often declared in other psalms that snares of temptations were hidden for him by the Jews in the way of the present life, and in others.\n\nI was considering on the right. That they might be brought from the left to the right. And I saw that there was no one who knew me. God covered in flesh.\n\nFlight perished from me. His flight perished, when he often of his own accord offered himself again to those carried forth by the Jews, and he was not recognized by them. And there is no one who seeks my soul. They take the body to crucify it: but they do not seek the soul, that is, they do not touch it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1030,"ref":"p1030","source":"Clamavi ad te. Domine. De cruce. Dixi, tu es spes mea. Commendans in manibus tuis spiritum meum (Luc. xxiii). Portio mea in terra viventium. In sanctis qui in eam transferuntur, sicut et latroni ait: Amen dico tibi, quia hodie mecum eris in paradiso.\n\nIntende in orationem meam: quia humiliatus sum nimis. Libera me a persequentibus me: quia confortati sunt super me, etc. A Patre se educi de inferni claustris postulat, ut resurrectio ejus paterni nominis honor sit. Quae confessio a quibus sit confitenda ostendit, dicens: Me exspectant justi. Apostoli vel reliqui sancti, quorum exspectationi, cum resurrexero, satisfacio. Donec retribuas mihi. Claritatem illam quam habui, priusquam mundus fieret, apud te (Joan. xvii). Et nos humiliter deprecamur ac petimus, ut suscepta voce clamoris nostri, eductos ex inferni carcere, illuc nos jubeas transferri de morte, ubi pendenti latroni praeparasti locum lucidum ac quietem: quia tibi est honor et gloria cum Patre et Spiritu sancio in saecula saeculorum. Amen.","english":"I cried to you, O Lord. From the cross. I said, you are my hope. Commending my spirit into your hands (Luke 23). My portion in the land of the living. Among the saints who are transferred into it, as he also said to the thief: Amen I say to you, that today you will be with me in paradise.\n\nAttend to my prayer: because I have been humbled exceedingly. Free me from those who persecute me: because they have grown strong against me, etc. He asks the Father to lead him out from the prison of hell, so that his resurrection may be the honor of the Father's name. He shows by whom this confession is to be confessed, saying: The just await me. The apostles or the other saints, whose expectation I satisfy when I have risen. Until you repay me. That clarity which I had, before the world was made, with you (John 17). And we humbly entreat and ask, that, having received the voice of our cry, you command us, led out from the prison of hell, to be transferred from death to that place where you prepared a bright place and rest for the thief who hung beside you: because to you is honor and glory with the Father and the Holy Spirit for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1031,"ref":"p1031","source":"PSALMUS CXLII.\n\nPsalmus David, quando persequebatur eum filius suus Absalon. Iste psalmus vocem continet illius qui pro humana redemptione seipsum exinanivit, accipiens formam servi, ut nos erueret a servitute (Philipp. ii).\n\nDomine, exaudi orationem meam. Humilia verba et plena humilitatis et misericordiae. Auribus percipe obsecrationem meam in veritate tua. Confidentis verba sunt. In veritate tua, hoc est, in Christo tuo. Ego sum via, vita, et veritas (Joan. xiv). Et exaudi me in tua justitia. Et in Christo tuo. Hoc est, non confido mihi, sed ego veritatem et justitiam tuam peto, ut ipsa mei misereatur.\n\nEt non intres in judicium cum servo tuo. Ecce manifestissime demonstravit, quia misericordiam Dei praestolatur, dicens: Et non inires in judicium cum servo tuo. Hic quasi aliquis judicet inter Deum et prophetam, sicut et in quinquagesimo psalmo scriptum est: Ut justificeris in sermonibus tuis, et vincas cum judicaris. Et propterca intrat in judicium Deus, ut juste puniat. Tale quid fecit et Cyrus, rex Persarum et Medorum, regi Armeniorum, quando transgressus est amicitias ejus. Vicit eum et captivum accepit: et proprios illius cognatos, et uxorem, et filios fecit judicare inter illos: ut juste aut misereatur, aut puniat. Quia non justificabitur in conspectu tuo omnis vivens. Deus Abraham, Deus Isaac, Deus Jacob: Deus viventium, et non mortuorum (Luc, xx).","english":"PSALM CXLII.\n\nA psalm of David, when his son Absalom was pursuing him. This psalm contains the voice of him who for human redemption emptied himself, taking the form of a servant, that he might rescue us from slavery (Philippians 2).\n\nLord, hear my prayer. Humble words, and full of humility and mercy. Give ear to my supplication in your truth. These are the words of one who is confident. In your truth, that is, in your Christ. I am the way, the life, and the truth (John 14). And hear me in your justice. And in your Christ. That is, I do not trust in myself, but I seek your truth and justice, that it may have mercy on me.\n\nAnd do not enter into judgment with your servant. Behold, most manifestly he has shown that he awaits the mercy of God, saying: And do not enter into judgment with your servant. Here it is as if someone judges between God and the prophet, just as it is also written in the fiftieth psalm: That you may be justified in your words, and overcome when you are judged. And for this reason God enters into judgment, that he may punish justly. Something of this kind Cyrus also did, king of the Persians and Medes, to the king of the Armenians, when he had broken his friendships. He conquered him and took him captive: and he made his own kinsmen, and his wife, and his sons judge between them: that he might justly either have mercy or punish. For no one living will be justified in your sight. The God of Abraham, the God of Isaac, the God of Jacob: the God of the living, and not of the dead (Luke 20).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1032,"ref":"p1032","source":"Ergo nec ipsi patriarchae justificabuntur in conspectu Dei. Stellae enim non sunt mundae in conspectu ejus (Job. XXv).\n\nQuia persecutus est inimicus animam meam. Hoc interpretatione non indiget. Nulli dubium, quin diabolus: Humiliavit in terra vitam meam. Hoc est, quod dicit. Ante alas habebam, et volabam: nunc autem persecutus est inimicus animam meam: et apprehendit, et ligavit mihi pedes et manos, quemadmodum volatile ab homine comprehenditur, ut quasi videatur mortuum esse: quia non habet licentiam alarum suarum ut volet. Ita et me, inquit, inimicos ligavit conscientia peccatorum meorum.\n\nCollocavit me in obscuris, sicut mortuos soeculi. Si sicut mortuos saeculi, adhuc necdum mortuus, quia in poenitentia stat. Si quis autem peccans non agit poenitentiam, hic mortuus est saeculi, et non, sicut mortuus, sed perfecte mortuus. Hoc ergo putavit inimicus, quia non ago poenitentiam pro peccatis quae ipse mihi suggessit ut faciam. Et anxiatus est super me spiritus meus. Tu dic prius peccata tua, et salvus eris (Isai. xliii). Et iterum: Si solum suspiraveris pro peccatis tuis, salvus eris (Ezech. xviii). In me turbatum est cor meum. Propier conscientiam meam, quia peccavi.","english":"Therefore not even the patriarchs themselves will be justified in the sight of God. For the stars are not clean in his sight (Job 25).\n\nBecause the enemy has persecuted my soul. This needs no interpretation. There is no doubt that it is the devil: He has humbled my life in the earth. This is what he says: Before, I had wings and I was flying; but now the enemy has persecuted my soul, and he has seized me and bound my feet and hands, just as a bird is caught by a man, so that it seems as though it were dead, because it has no freedom of its wings to fly. So, he says, the enemy has bound me by the consciousness of my sins.\n\nHe has placed me in dark places, like the dead of the world. If like the dead of the world, he is not yet dead, because he stands in penitence. But if anyone sins and does not do penance, this one is dead to the world, and not like one dead, but perfectly dead. Therefore the enemy thought this, that I do not do penance for the sins which he himself suggested to me that I should commit. And my spirit has been anxious within me. You, first say your sins, and you will be saved (Isaiah 43). And again: If you have only sighed for your sins, you will be saved (Ezekiel 18). My heart has been troubled within me. Because of my conscience, because I have sinned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1033,"ref":"p1033","source":"Memor fui dierum antiquorum. Dierum meorum priorum memor fui, quando habebam confidentiam: nunc autem mihi nox est.\n\nExpandi manus meas ad te. Ligatus ab inimico, nihil aliud possum facere nisi poenitentiam agere, et manus meas levare ad te. Anima mea sicut terra sine aqua tibi. Sicut terra sine aqua sitit et quaerit imbrem: ita et anima mea desiderat et sitit te, Deum suum.\n\nVelociter exaudi me, Domine: defecit Spiritus meus. Anima mea defecit, et caro mea defecit: spiritus tantum remansit in me, et ipse defecit; sed, velociter exaudi me. Domine, et miserere mei.\n\nNotam fac mihi viam in qua ambulem. Christum tuum notum fac mihi, qui dixit: Ego sum via (Joan, xiv).\n\nSpiritus tuus bonus deducet me in terram rectam. Hic impiissimi Ariani proponunt nobis, et dicunt: Magister bone, quid faciam boni ut salvus fiam? Qui dicit: Quid me dicis bonum? Nemo est bonus nisi unus Deus (Luc. xviii).Ergo si Filius non est bonus, sed Pater: major esi Pater Filio. Ergo secandum tuum sensum, impiissime Ariane, quis major? Filius, an Spiritus sanctus? Utique dicis, Filius. Hic ergo dicit: Spiritus tuus bonus deducet me in terram rectam, Ergo si Spiritus bonus est, qui minor est, sicut tu dicis: multo magis Filius bonus est, quem tu majorem dicis. In Evangelio autem ita habet: Et accedens unus de scribis tentans eum, ait: Magister bone, et ait: Quid me dicis bonum, et non condteris (Matth. xix)?","english":"I remembered the days of old. I remembered my former days, when I had confidence; but now it is night for me.\n\nI stretched out my hands to you. Bound by the enemy, I can do nothing else but repent and lift up my hands to you. My soul is like land without water before you. As land without water thirsts and seeks rain, so my soul desires and thirsts for you, its God.\n\nHear me quickly, Lord: my spirit has failed. My soul has failed, and my flesh has failed: only the spirit remained in me, and even that has failed; but hear me quickly, Lord, and have mercy on me.\n\nMake known to me the way in which I should walk. Make known to me your Christ, who said: I am the way (John 14).\n\nYour good Spirit will lead me into a right land. Here the most impious Arians put a question to us, saying: Good teacher, what good must I do to be saved? He who says: Why do you call me good? No one is good except one God (Luke 18). Therefore if the Son is not good, but the Father is, the Father is greater than the Son. Therefore, according to your understanding, most impious Arian, which is greater: the Son, or the Holy Spirit? Surely you say the Son. Here, then, it says: Your good Spirit will lead me into a right land. Therefore if the Spirit is good, who is lesser, as you say, much more is the Son good, whom you call greater. But in the Gospel it reads thus: And one of the scribes came near, testing him, and said: Good teacher, and he said: Why do you call me good, and do you not confess (Matthew 19)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1034,"ref":"p1034","source":"Sicut si aliquis tentans episcopum suum, quem contemnit, dicat illi: Episcope, et ille respondet. Tibi non sum episcopus, recede a me. Alibi autem non legistis: Bonus pastor ponit animam suam pro ovibus suis (Joan. x)? Quid autem melius Filio, qui carnem induit propter nos, ct passus est, et descendens de sua majestate, novem menses in utero Virginis in sanguine fuit, in cunabulis fuit, passus est per momenta crescere, et verberari, et colaphizari, et crucifigi? Quid hoc melius?\n\nPSALMUS CXLIII.\n\nPropter cos qui ignorant Latinam linguam, licet multa de Evangelio dixerimus, tamen debemus et de Psalterio quaedam dicere: ut aliis saturatis, alii jejuni non redeant. Quoniam autem longus est psalmus, et si voluerimus in singulis versiculis immorari, dies praeterit: debemus breviler ad singula quaeque sensus magis quam verba replicare.","english":"As if someone, testing his bishop whom he despises, should say to him, \"Bishop,\" and he should answer, \"I am not a bishop to you; depart from me.\" But have you not read elsewhere: \"The good shepherd lays down his life for his sheep\" (John 10)? And what is better than the Son, who put on flesh for our sake, and suffered, and descending from his majesty, was nine months in the womb of the Virgin in blood, was in the cradle, suffered to grow moment by moment, and to be beaten, and buffeted, and crucified? What is better than this?\n\nPSALM 143.\n\nFor the sake of those who do not know the Latin language, although we have said many things from the Gospel, nevertheless we ought also to say certain things from the Psalter, so that when some have been fed, others may not return fasting. But since the psalm is long, and if we wish to linger over each individual verse, the day will pass, we ought briefly to unfold the sense of each point rather than the words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1035,"ref":"p1035","source":"Benedictus Dominus Dem meus, qui docet manus meas ad praelium, et digitos meos ad bellum. Qui breviter interpretatur, hoc consequitur, ut ipse laudem non habeat, et tamen quodeumque in interpretatione est, retineant illi qui audierunt. Benedictus Dominus Deus meus, qui docet manus meus ad praelium, et digilos meos ad bellum. Levemus manus in sancta sine cogitationibus et disceptationibus; levemus in omni loco. Et cum levaverimus manus nostras, orationes nostrae ad Deum arma sunt contra diabolum. Qui docet manus meas ad proelium, et digitos meos ad bellum. Haec est lyra nostra, haec cithara. In hac cantamus Domino.\n\nMisericordia mea, et refugium meum, susceptor meus et liberator meus. Protector meus, et in ipso speravi. In tantis nominibus appellatur Deus. Quot beneficia, tot nomina. Qui subdis populum meum sub me. Hoc potest ex persona Christi dici, hoc est, ex assumpto homine. Potest autem ex persona apostolorum dici, quia dicitur: Qui subdis populum meum sub me. Dicit hoc et sanctus Pater in monasterio, et gratias referens Deo dicit: Benedictus Dominus Deus meus, qui subdis populum meum sub me. Non enim mihi subjicitur; sed libi subjicitur. Ideo mihi servit, ut serviat tibi.","english":"Blessed be the Lord my God, who teaches my hands for battle, and my fingers for war. He who interprets briefly attains this end, that he himself have no praise, and yet whatever is in the interpretation, those who have heard may retain it. Blessed be the Lord my God, who teaches my hands for battle, and my fingers for war. Let us lift up our hands in the holy place without thoughts and disputations; let us lift them up in every place. And when we have lifted up our hands, our prayers to God are weapons against the devil. Who teaches my hands for battle, and my fingers for war. This is our lyre, this is our cithara. On this we sing to the Lord.\n\nMy mercy, and my refuge, my upholder and my deliverer. My protector, and in him I have hoped. In so many names God is called. As many benefits, so many names. Who subdues my people under me. This can be said from the person of Christ, that is, from the man he assumed. But it can also be said from the person of the apostles, because it is said: Who subdues my people under me. The holy Father in the monastery says this too, and giving thanks to God he says: Blessed be the Lord my God, who subdues my people under me. For he is not subjected to me; but he is subjected to you. Therefore he serves me, that he may serve you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1036,"ref":"p1036","source":"Domine, quid est homo, quia innotuisti ei: aut filius hominis, quia reputas eum? Hoc ipsum et in octavo psalmo dicitur: Quid est homo quod memor es ejus: aut filius hominis, quoniam visitas cum? Domine, quid est homo, quia innotuisti ei? De fragilitate corporis et humana conditione loquitur? Et quid dicit? Si carnem aspicias, quid est homo? Si Spiritum, grande quiddam est homo. Non despiciamus carnem, sed carnis opera contemnamus. Non despiciamus carnem, quae cum Christo regnat in coelo. Caro et sanguis regnum Dei non possidebunt (I Cor. xv). Non caro et sanguis, sed carnis opera. Caro et sanguis regnum Dei non possidebunt, et quomodo in Christo regnant, et quomodo sedemus cum Christo in coelestibus? Domine, quid est homo, quia innotuisti ei: aut filius hominis, quia reputas eum? Gratias agit Deo, et quod dicit, hoc est: Quantum ad humanam conditionem, homo nihil est. Vanitas vanitatum, et omnia vanitas, dicit Ecclesiastes. Si omnia vanitas, ergo et coelum, ergo et angeli. Si coelum et angeli vanitas: homo quanta vanitas! Et si vanitas angeli, st coelum vanitas: Deus ergo quare vanitatem operatus est? Vanitas ad comparationem Dei: caeterum per se non vanitas (Eccles. i). Domine, quid est homo, quia innotuisti ei? Grandis hominis felicitas scire creatorem suum. Hoc a bestiis distamus, quia nos intelligimus Creatorem nostrum; illa non intelligunt.","english":"Lord, what is man, that you have made yourself known to him: or the son of man, that you regard him? This same thing is also said in the eighth psalm: What is man, that you are mindful of him: or the son of man, that you visit him? Lord, what is man, that you have made yourself known to him? Does he speak of the frailty of the body and the human condition? And what does he say? If you look at the flesh, what is man? If you look at the Spirit, man is something great. Let us not despise the flesh, but let us despise the works of the flesh. Let us not despise the flesh, which reigns with Christ in heaven. Flesh and blood will not possess the kingdom of God (I Cor. 15). Not flesh and blood, but the works of the flesh. Flesh and blood will not possess the kingdom of God, and how do they reign in Christ, and how do we sit with Christ in the heavenly places? Lord, what is man, that you have made yourself known to him: or the son of man, that you regard him? He gives thanks to God, and what he says is this: As far as the human condition is concerned, man is nothing. Vanity of vanities, and all is vanity, says Ecclesiastes. If all is vanity, then heaven also, then the angels also. If heaven and the angels are vanity: how great a vanity is man! And if the angels are vanity, and heaven is vanity: why then did God create vanity? Vanity in comparison with God: otherwise in itself it is not vanity (Eccles. 1). Lord, what is man, that you have made yourself known to him? Great is the happiness of man to know his Creator. In this we differ from the beasts, that we understand our Creator; they do not understand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1037,"ref":"p1037","source":"Sed et ipse status corporis suum quaerit artificem. Caetera animalia terram respiciunt, et ubi venter, ibi et oculi. Caeterum oculi nostri ad coelum erecti sunt, et si mens fuerit obcaecata, tamen invictis oculis coelum videamus.\n\nHomo vanitati similis factus est, dies ejus sicut umbra praetereunt. Vere dies nostri quasi umbra. Fui infantulus, fui puer, fui adulescentulus, fui juvenis, fui vir, hoc est, fui aetatis perfectae, fui mediae. Dum nescio, senex sum. Senectuti mors subrepit. Mutor quotidie, et nihil me esse non sentio. Ne uno quidem momento horae stamus in statu nostro, sed semper aut crescimus aut decrescimus. Ergo homo per momenta mutatur, et dum nescit, interit. Ego senex, recordor infantulus quid fuerim, quid fecerim, quomodo luserim, quomodo huc illueque discurrerim: nunc me video nimio pondere praegravatum. Dies ejus sicut umbra praetereunt. Vita nostra umbra esse videtur, et substantiam non habet. Quod autem substantiam non habet, cito perit. Quia ergo homo tam miserabilis est: quia sic est infirmus, quid inde precamur? quid rogamus? quid hic dicit propheta? quid est quod precatur?","english":"But even the very constitution of the body seeks its own Maker. Other animals look down at the earth, and where the belly is, there too are their eyes. But our eyes are raised up to heaven, and even if the mind has been blinded, let us still see heaven with eyes unconquered.\n\nMan has been made like unto vanity; his days pass away like a shadow. Truly our days are like a shadow. I was a little infant, I was a boy, I was a youth, I was a young man, I was a man—that is, I was of perfect age, I was of middle age. While I know it not, I am old. Death creeps upon old age. I am changed daily, and I do not fail to feel that I am nothing. We do not stand still in our own state for even a single moment of an hour, but we are always either growing or decaying. Therefore man is changed moment by moment, and while he knows it not, he perishes. I, an old man, remember what I was as a little infant, what I did, how I played, how I ran to and fro hither and thither; now I see myself weighed down by excessive burden. His days pass away like a shadow. Our life seems to be a shadow, and it has no substance. But what has no substance quickly perishes. Since man is therefore so miserable, since he is so weak, what do we pray for from this? What do we ask? What does the prophet say here? What is it that he prays for?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1038,"ref":"p1038","source":"Domine, inclina coelos tuos, et descende. Non poteris servare istam hominis vilitatem, nisi ipse eam indueris. Domine, inclina coelos tuos, et descende. Ovis tua erronea sanari non poterit, nisi tuis humeris reportetur (Luc. xv). Tange montes, et fumigabunt. Amen, amen dico vobis: si habueritis fidem ut granum sinapis: poteritis dicere monti huic: transi, et transferetur (Matth. xvii). Ibi de lunatico dicebatur: de illo monte, qui ab illis transferri non poterat. Scriptum est in Jeremia: Date Domino Deo nostro gloriam, antequam offendant pedes vestri ad montes tenebrosos (Jer. xiii). Hoc totum quare diximus? Quoniam et nunc sequitur: Tange montes, et fumigabunt. Montes qui regnant: montes qui erecti sunt per superbiam: qui dicunt: Mea sunt flumina, et ego feci ea. Tange montes, et fumigabunt. Non dixit, inflammabuntur; sed, fumigabunt. Habeant montes poenae indicium: non fulgoris, non splendoris.","english":"Lord, bow down your heavens and descend. You cannot save that wretchedness of man unless you yourself put it on. Lord, bow down your heavens and descend. Your straying sheep cannot be healed unless it is carried back on your shoulders (Luke 15). Touch the mountains, and they will smoke. Amen, amen I say to you: if you have faith like a grain of mustard seed, you will be able to say to this mountain: Move, and it will be moved (Matthew 17). There it was said of the lunatic, concerning that mountain which could not be moved by them. It is written in Jeremiah: Give glory to the Lord our God, before your feet stumble on the dark mountains (Jeremiah 13). Why have we said all this? Because even now it follows: Touch the mountains, and they will smoke. The mountains that reign: the mountains that are raised up through pride: that say: The rivers are mine, and I have made them. Touch the mountains, and they will smoke. He did not say, They will be set on fire; but, They will smoke. Let the mountains have an indication of punishment: not of brilliance, not of splendor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1039,"ref":"p1039","source":"Fulgura coruscationes, et dissipabis eos. Vide quid dicat. Non dixit, delebis eos; sed, dissipabis eos. Legimus in Genesi, eo tempore quo fabricabant turrem, dixit Deus: Venite, descendamus ct confundamus linguas eorum, ne aliquando in se consensum habeant, sed dispergantur (Gen. xi). Prodest illis.\n\nEmitte manum tuam de alto. Domine, quis credidit auditui nostro, et brachium Domini cui revelatum est(Isai. liii)? Emitte manum tuam de alto. Domine, inclina coelos tuos et descende. Hoc ad Filium dicitur: Inclina coelos tuos et descende. Et quomodo dixit: Emitte manum tuam de alto? Si descendit, quomodo manum mittit de alto? Sed licet in terra sit, tamen de coelo mittit manum: non enim recedit de coelo. Eripe me, et libera me de aquis multis. Quoniam descendisti, quoniam inclinasti coelos, et misisti manum tuam de alto, et humanam carnem dignatus es assumere, et multi crediderunt in te: pro una aqua plures aquae esse coeperunt: Videas dispersas in toto orbe esse haereses diversas. Eripe me, et libera me de aquis multis: et praesta mihi fontem viventem. Unus est enim Deus, una fides, unum baptisma (Ephes, iv). Libera me de aquis multis. enim aqux multx non generant filios tuos, sed filios alienos. Unde sequitur: Libera me de aquis multis, et de manu filiorum alienorum. Non sunt enirn filii tui, qui nascuntur in mullis aquis; sed alieni filii sunt.","english":"Flash forth lightning and scatter them. See what he says. He did not say, \"You will destroy them,\" but, \"You will scatter them.\" We read in Genesis that at the time when they were building the tower, God said: Come, let us descend and confuse their languages, lest they ever have agreement among themselves, but let them be dispersed (Gen. 11). It is for their good.\n\nSend forth your hand from on high. Lord, who has believed our report, and to whom has the arm of the Lord been revealed (Isa. 53)? Send forth your hand from on high. Lord, bow down your heavens and descend. This is said to the Son: Bow down your heavens and descend. And how did he say: Send forth your hand from on high? If he descended, how does he send his hand from on high? But although he is on earth, yet he sends his hand from heaven; for he does not depart from heaven. Deliver me, and free me from many waters. Because you descended, because you bowed down the heavens, and sent forth your hand from on high, and deigned to assume human flesh, and many have believed in you: in place of one water, many waters have begun to be. You may see diverse heresies scattered throughout the whole world. Deliver me, and free me from many waters: and grant me the living fountain. For there is one God, one faith, one baptism (Eph. 4). Free me from many waters. For many waters do not beget your sons, but alien sons. Hence it follows: Free me from many waters, and from the hand of alien sons. For those who are born in many waters are not your sons; but they are alien sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1040,"ref":"p1040","source":"Quorum os locutum est vanitatem. Scientiam sibi repromittunt, et erigunt os contra Creatorem suum. Posuerunt in coelo os suum. Quorum os locutum est vanitatem. Scientia illorum, vanitatis scientia est. Et dextera eorum, dextera iniquitatis. Utrumque condemnatur, et os et manus, et scientia et opera. Quorum os locutum est vanitatem, hoc est, scientiam. Et dextera eorum, dextera iniquitalis. Dextera, in opere. Dextram se habere dicunt: sed toti sinistri sunt. Dextera iniquitatis est, et non est aequitatis. Unde et tali sinistrae dicitur: Stet diabolus a dextris ejus. Qui talem habet dexteram, et iniquitatis dexteram, stat diabolus a dextris ejus (Psal. cviii).\n\nDeus, canticum novum cantabo tibi. Novus homo, novum canticum. Deus, canticum novum cantabo tibi. Cantate Domino cimicum novum (Psal. xcv). Quam pulchre non dixit canto, sed cantabo. In futuro repromisit: in praesenti enim scit certamen esse, non canticum. Numquam cantat exercitus, nisi quando vicerit. Ergo quoniam in praesenti pugno: non mihi vacat cantare. Cum vicero, tunc cantabo: In psalterio decachordo psallam tibi. Tunc extendam utramque manum, et vitalibus tibi chordis canam. Oratio mea, psalterium tuum est.","english":"Their mouth has spoken vanity. They promise themselves knowledge, and they lift up their mouth against their Creator. They have set their mouth in heaven. Their mouth has spoken vanity. Their knowledge is a knowledge of vanity. And their right hand is a right hand of iniquity. Both are condemned, both mouth and hands, both knowledge and works. Their mouth has spoken vanity, that is, knowledge. And their right hand is a right hand of iniquity. The right hand, in works. They say they have a right hand: but they are wholly on the left. It is a right hand of iniquity, and not of equity. Whence also to such a left hand it is said: Let the devil stand at his right hand. He who has such a right hand, and a right hand of iniquity, the devil stands at his right hand (Psal. cviii).\n\nO God, I will sing a new song to you. A new man, a new song. O God, I will sing a new song to you. Sing to the Lord a new song (Psal. xcv). How beautifully he did not say, I sing, but, I will sing. He promised it for the future: for in the present he knows there is a struggle, not a song. An army never sings, except when it has conquered. Therefore, since in the present I fight, I have no leisure to sing. When I have conquered, then I will sing: On a ten-stringed psaltery I will sing to you. Then I will stretch out both hands, and I will sing to you on living strings. My prayer is your psaltery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1041,"ref":"p1041","source":"Qui das salutem regibus, etc. Quibus regibus? Cor regis in manu Dei (Prov. xxi): qui regnant in corpore suo, qui subjiciunt corpus suum, et servituti redigunt, ne aliis praedicantes, ipsi reprobi inveniantur (II Cor. ix). Isti sunt reges de quibus dicit Sapientia in Proverbiis: Dat regnum regibus (Prov. viii).\n\nEripe me, et libera me de manu filiorum alienorum. Versiculi qui supra dicli sunt, iterum repetuntur. Quorum os locutum est vanitatem, et dextera eorum, dextera iniquitatis. Quorum filii, sicut novella plantationes in juventute sua. De manu filiorum alienorum. Haereticorum filii, videamus quales sini. Quorum filii, sicut novellae plantationes in juventute sua. De manu filiorum alienorum. Diligenter animadvertite quid dicitur de haereticis.\n\nFilia eorum compositae: circumornatae ut similitudo templi, etc. Beatum dixerunt populum cui hac sunt. Illi hoc dixerunt, Ego quid dico? Beatus populus cujus Dominus Deus ejus. Singula igitur vestris orationibus breviter disseremus. Quorum filii, sicut novelloe plantationes in juventute sua. Plantatio eorum non est vetus, sed novella est. Non est enim de veteri lege: non est de prophetis: non est de apostolis, sed de novis magistris est. Filiae eorum, sicut novellae plantationes in juventute sua. In juventute sua: semper juvenes sunt. Licet multa sint haereses veteres, tamen quotidie mutantur, et novae quotidie inveniuntur.","english":"You who give salvation to kings, etc. To which kings? The heart of the king is in the hand of God (Prov. 21): those who reign in their own body, who subject their body and reduce it to servitude, lest while preaching to others they themselves be found reprobate (2 Cor. 9). These are the kings of whom Wisdom says in Proverbs: He gives the kingdom to kings (Prov. 8).\n\nDeliver me and free me from the hand of the children of strangers. The verses that were spoken above are repeated again. Whose mouth has spoken vanity, and their right hand, a right hand of iniquity. Whose sons are like newly planted shoots in their youth. From the hand of the children of strangers. Let us see what kind of sons the heretics have. Whose sons are like newly planted shoots in their youth. From the hand of the children of strangers. Carefully take note of what is said about the heretics.\n\nTheir daughters are adorned: decked about as the likeness of a temple, etc. They have called the people blessed to whom these things belong. They said this; what do I say? Blessed is the people whose Lord is God. Therefore we shall briefly discuss each point with your prayers. Whose sons are like newly planted shoots in their youth. Their planting is not old but new. For it is not from the old law, not from the prophets, not from the apostles, but from new teachers. Their daughters are like newly planted shoots in their youth. In their youth: they are always young. Although there are many old heresies, nevertheless they are changed daily, and new ones are discovered daily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1042,"ref":"p1042","source":"Novae sunt ipsae haereses, licet veteres sint: tamen cum quotidie doctrinas suas innovant, novae sunt. Non enim sunt veterum magistrorum errore contenti, sed quotidie ipsi nova reperiunt: quorum filii, sicut novelloe plantationes in juventute sua. De Ecclesia, quid dicitur: de timentibus Dominum? Beati omnes qui timent Dominum, qui ambulant in viis ejus. Quid dicitur de illis? Filii lui, sicut novellae olivarum in circuitu mensae tuae. Circa mensam Christi sunt illi filii: non longe sunt a mensa Christi. Ibi non dicitur, filiae sed tantummodo, filii. Caeterum haeretici habent et filias, habent et fragiliorem sexum, voluptates, delicias. Filioe eorum compositae. Sermo compositus est, et sensus sordidus. In scripturis'sanctis cogitationes semper filii dicuntur: verba, filiae. Vide ergo quid dicit: Cogitationes eorum, boc est, filii novi sum. Verba vero eorum, hoc est, haereticorum, quae habent de sapientia saeculari, composita sunt: habent enim verba composita, laudatum sermonem. Filioe eorum compositae. Videntur quidem esse compositae, sed quia filiae sunt, et non filii, vires non habent. Circumonatae ut similitudo templi. Pulchre dixit, similitudo templi. Non habent veram Ecclesiam, sed similitudinem Ecclesiae.","english":"These heresies themselves are new, although they are old: yet since they innovate their teachings daily, they are new. For they are not content with the error of the ancient teachers, but daily they themselves discover new things: their sons are like new plantings in their youth. What is said concerning the Church: concerning those who fear the Lord? Blessed are all who fear the Lord, who walk in his ways. What is said concerning them? Their sons are like shoots of olives around your table. Around the table of Christ are those sons: they are not far from the table of Christ. There it does not say daughters but only sons. Otherwise heretics have both daughters and the weaker sex, pleasures, delights. Their daughters are adorned. The speech is adorned, and the meaning is foul. In the holy Scriptures thoughts are always called sons: words, daughters. See therefore what he says: Their thoughts, that is, are new sons. But their words, that is, of the heretics, which they have from worldly wisdom, are adorned: for they have adorned words, a praised discourse. Their daughters are adorned. They seem indeed to be adorned, but because they are daughters and not sons, they have no strength. Adorned as the likeness of a temple. Well did he say, the likeness of a temple. They do not have the true Church, but the likeness of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1043,"ref":"p1043","source":"Cellaria eorum plena: eructantia ex hoc in illud. Parati sunt ad contendendum. Si illos tenueris in uno testimonio, ad aliud transeunt. Si in Scripturis tenueris, ad Aristotelem fugiunt. Si Aristotelem tenueris, in Platonem transeunt. Cellaria eorum plena: eructantia ex hoc in illud. Cellarium proprie dicitur, quod divitias compositas habet. Haeretici cellaria habent. Habent enim praeparata verba quibus contendant. Caeterum Ecclesiastici simplices sunt: nihil habent praeparatum. Aperiunt os, et repletur a Domino: secundum quod dicitur: Aperi os tuum, et implebo illud (Psal. lxxx). Et, Nolite cogitare quid respondeatis illis: dabit enim vobis Paler vester in illa hora quid dicatis (Matt, x). Videtis quoniam non habemus cellaria praeparata: sed divitiae nostrae subditae sunt. Dicit aliquis: Da testimonium quomodo sancti celliria non habent. Respicite, inquit, aves coeli, quoniam non habent cellaria neque horrea: et Pater vester coelestis pascit illas (Matth. vi). Aves isti specialiter monachi sunt: non habent cellaria, non habent apothecas: sed habent apothecarum et cellariorum Dominum, ipsum Christum. Non habent horrea, sed horreorum Dominum. Non habent divitias diaboli, sed habent paupertatem Christi. Diabolus quid dicit? Haec omnia mea sunt: si procidens adoraveris me, dabo tibi ea (Matth. iii). Christus quid dicit ad suos?","english":"Their storehouses are full, belching out from this to that. They are ready to contend. If you hold them to one testimony, they cross over to another. If you hold them in the Scriptures, they flee to Aristotle. If you hold them to Aristotle, they cross over to Plato. Their storehouses are full, belching out from this to that. A storehouse is properly so called because it holds gathered riches. The heretics have storehouses. For they have words prepared in advance with which to contend. But the simple folk of the Church are not so: they have nothing prepared. They open their mouth, and it is filled by the Lord, according to what is said: Open your mouth, and I will fill it (Ps. 80). And, Do not think about what you are to answer them: for your Father will give you in that hour what you are to say (Matt. 10). You see that we do not have storehouses prepared: but our riches are subject to us. Someone says: Give testimony as to how the saints do not have storehouses. Look, he says, at the birds of heaven, that they have neither storehouses nor barns: and your heavenly Father feeds them (Matt. 6). These birds are specifically the monks: they have no storehouses, they have no granaries: but they have the Lord of granaries and storehouses, Christ himself. They have no barns, but the Lord of barns. They have not the riches of the devil, but they have the poverty of Christ. What does the devil say? All these things are mine: if falling down you worship me, I will give them to you (Matt. 3). What does Christ say to his own?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1044,"ref":"p1044","source":"Qui non vendiderit omnia sua quae habet, et dederit pauperibus, non potest esse meus discipulus (Matth. xiii, et Luc. xii). Ille regna et divitias pollicetur ut occidat; hic paupertatem pollicetur ut salvet. Nihil grande facimus, si nostra relinquamus. Christus Patrem reliquit, et regna coelorum propter nos, Nemo putet me blasphemare: quia dixi, Patrem reliquit. Secundum dispensationem loquor, secundum quod mittitur: secundum quod dicitur: Pater qui me misit, major me est (Joan. x, et xiv), Deus non mittitur: Deus non subjicitur servituti: sed dispensatio mittitur. Si Deus ubique est, et omnia in Deo sunt: quomodo Deus ad aliquid mittitur, cum Deus sit omnia? Christus igitur pro nobis pauper factus est (II Cor, viii). Hoc totum quare diximus? Quia nunc lectum est: Cellaria eorum plena: eruetantia ex hoc in illud. Pulchre dixit, eructantia: de saturitate nimia. Illi eructant de saturitate, et pereunt: nos de jejunio, ut salvemur.","english":"Whoever has not sold all that he possesses and given to the poor cannot be my disciple. That one promises kingdoms and riches in order to kill; this one promises poverty in order to save. We do nothing great if we leave behind what is ours. Christ left the Father, and the kingdoms of heaven for our sake—let no one think I am blaspheming because I said he left the Father. I speak according to the dispensation, according as he is sent; according as it is said: The Father who sent me is greater than I. God is not sent; God is not subjected to servitude; but the dispensation is sent. If God is everywhere, and all things are in God, how is God sent to anything, since God is all things? Christ therefore became poor for our sake. Why have we said all this? Because it has now been read: Their storehouses are full, belching out from this to that. He spoke well: belching out—from excessive fullness. They belch from fullness and perish; we from fasting, that we may be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1045,"ref":"p1045","source":"Oves eorum fetosoe. Multos habent filios. Multus enim numerus haereticorum est. Oves eorum fetosoe· Unde dicitur et in Osee propheta: Domine, da illis (Osee ix). Quid dabis illis? Vulvam sterilem et ubera arentia. Hoc de quibus dicitur? De haereticorum magistris: qui sibi in numero discipulorum applaudunt· Ores eorum fetosce abundantes in egressibus suis. Non dixit in ingressibus suis, sed in egressibus. Non enim ingrediuntur in Ecclesiam, sed egrediuntur de Ecclesia, id est, ex nobis exierunt, sed non fuerunt ex nobis. Si enim fuissent ex nobis, mansissent utique nobiscum. Abundantes in egressibus suis. Quotidie egrediuntur de Ecclesia: abundantes in egressibus suis. De Ecclesia quid dicitur? Omnis gloria ejus filiae regis ab intus (Psal. xliv). Boves eorum crassi. Vidit et Pharao in somnia boves crassos (Gen. xli: Israelitici populi tenues sunt, AEgyptii crassi. Videtis enim magistros haereticorum nihil aliud facere, nisi studere divitiis. Divitiis student, et pauperem Christum contemnunt. Boves eorum crassi. Pulchre dicit, boves crassi: quorum Deus venter est, et gloria in confusione eorum (Philip. iii).","english":"Their sheep are fertile. They have many children, for the number of heretics is great. Their sheep are fertile. Whence it is also said in the prophet Hosea: Lord, give them (Hosea 9). What will you give them? A barren womb and dry breasts. Of whom is this said? Of the teachers of heretics, who applaud themselves in the number of their disciples. Their sheep are fertile, abounding in their goings out. He did not say in their goings in, but in their goings out. For they do not enter into the Church, but go out from the Church, that is, they went out from us, but they were not of us. For if they had been of us, they would surely have remained with us. Abounding in their goings out. Every day they go out from the Church: abounding in their goings out. Of the Church what is said? All the glory of the daughter of the king is within (Psalm 44). Their cattle are fat. Pharaoh also saw in a dream fat cattle (Genesis 41): the people of Israel are lean, the Egyptians fat. For you see that the teachers of heretics do nothing else but devote themselves to riches. They devote themselves to riches, and they despise the poor Christ. Their cattle are fat. He says well, fat cattle: whose God is their belly, and their glory is in their confusion (Philippians 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1046,"ref":"p1046","source":"Non est ruina maceriae, neque transitus. Nonne videtur vobis obscurum esse quod dicitur: Non est ruina maceriae, neque transitus, neque clamor in plateis eorum? Difficile haereticos invenies imperitos. Omnes enim magistri instructi sunt scientia saeculari. Non est ruina maceriae, neque transitus. Si quando sunt in disputationibus, quando tecum coeperint disputare, sic verba eorum brevia sunt: sic artifici sermone conclusa, ut evadere inde difficile sit. Cum enim te ligaverint syllogismis suis, et te clauserint, et quasi maceriem syllogismum tibi texuerint et aedificava rint, non potes convertere: non poles transire: teneris inclusus. Non est ruina macerice, neque transitus. Cumque ibi te tenuerint quasi quodam gyro inclusum: tunc non eris in angusta via, quae ducit ad vitam: sed in lata, quae ducit ad mortem (Matt· vii). Neque clamor in plateis eorum: Clamor Jesu revocat ad se, et dicit: Qui sitit, veniat et bibat (Joann. vii). Clamor Jesu in via angusta est: in plateis haereticorum non est.","english":"There is no ruin of a wall, nor a passage through. Does it not seem obscure to you, what is said: There is no ruin of a wall, nor a passage through, nor a cry in their streets? You will find it difficult to come upon heretics who are unlearned. For all of them are teachers furnished with worldly knowledge. There is no ruin of a wall, nor a passage through. Whenever they are in disputations, when they begin to dispute with you, their words are so brief, so enclosed by skillful speech, that it is difficult to escape from there. For when they have bound you with their syllogisms, and shut you in, and as it were woven and built up a wall of syllogism against you, you cannot turn back; you cannot pass through; you are held enclosed. There is no ruin of a wall, nor a passage through. And when they have held you there as if enclosed in some circle, then you will not be on the narrow way that leads to life, but on the broad way that leads to death (Matt. 7). Nor a cry in their streets: the cry of Jesus calls us back to himself, and says: Let him who thirsts come and drink (John 7). The cry of Jesus is on the narrow way; in the streets of the heretics it is not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1047,"ref":"p1047","source":"Beatum dixerunt populum cui haec sunt· Multi nescientes, beatos tales putant. Caeterum nobis simplicitas Christiana est: nolumus eloquentiam Platonicam: sed volumus simplicitatem aposlolicam. Piscator iste rete tenet, lutosos habet pedes, et manus ex opere callosas habet. Beatus populus cujus est Dominus Deus ejus. Beatus est populus, qui pro omnibus divitiis Christum habet, illi habent filios et filias, et cellaria, et oves fetosas, boves crassos, et nitidos atque formosos. Caeterum nos non habemus multitudinem: sed scimus illud dictum in Evangelio: Ubicumque fuerint duo aut tres congregati in nomine meo, ibi in medio eorum sum (Matth. xviii). Ne timeas, grex parvule; quia complacuit Deo habitare in te. Ne dicant monachi: Ecce tantae multitudines, civitates plenae sunt, omnis orbis; nemo ergo salvatur, nisi qui in monasteriis est? Ecce tantae multitudines: nos ergo soli salvamur? Quando ergo haec cogitaveris, audi: Ne timeas, grex parvule: dictum est in Evangelio, quod una anima salvatur: ut duo millia porcorum pereant (Marc. v). Hoc totum quare dico? Quoniam pretiosior est unius sancti anima, quam infiniuc multitudines peccatorum. De toto mundo duodecim elegit apostolos, de duodecim unus recessit: remanserunt undecim. Venit crux: decem fugerunt: remansit unus Petrus: unus cum uno. Et ipse unus fugit, atque utinam fugisset, et non negasset.","english":"They have called that people blessed to whom these things belong. Many, not knowing, think such people blessed. But for us, Christian simplicity is the rule: we do not want Platonic eloquence, but apostolic simplicity. That fisherman holds the net, he has muddy feet, and his hands are calloused from work. Blessed is the people whose Lord God is theirs. Blessed is the people who, in place of all riches, have Christ; those others have sons and daughters, storehouses, and ewes with young, fat oxen, sleek and handsome. But we do not have a multitude; yet we know that saying in the Gospel: Wherever two or three are gathered in my name, there I am in the midst of them (Matthew 18). Do not fear, little flock, because it has pleased God to dwell in you. Let not the monks say: Behold, such great multitudes, cities are full, the whole world—so no one is saved except those who are in monasteries? Behold such great multitudes—are we then the only ones saved? So when you have thought these things, hear: Do not fear, little flock. It is said in the Gospel that one soul is saved, while two thousand pigs perish (Mark 5). Why do I say all this? Because the soul of one saint is more precious than countless multitudes of sinners. From the whole world he chose twelve apostles; of the twelve, one withdrew: eleven remained. The cross came: ten fled; one remained, Peter—one with one. And that one himself fled, and would that he had fled and not denied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1048,"ref":"p1048","source":"Ergo dicamus, universum genus humanum periit: Quoniam perierat, propterea Dominus crucifixus ait: Torcular calcavi solus, et de gentibus non est vir mecum (Isai. lxiii). Eo tempore completus est psalmus: Salvum me fac, Domine, quoniam defecit sanctus (Psal. xi). Non est qui faciat bonum, non est usque ad unum. Ille qui promiserat, dicens: Si me necesse est mori, aut ire in carcerem, non te negabo: negavit (Marc. xiv). Hoc totum quare dico: Quia monachus non debet aspicere ad multitudinem peccatorum, sed ad conversationem et paucitatem sanctorum. Universa Judaea ducebatur in captivitatem. Venerat Nabuchodonosor, tanta hominum millia ducebantur captiva in Babylonem. Solus Jeromias erat qui confitebatur Deum, et ipse mitiebatur in lacum luti, et tamen pretiosior erat unius illius anima, quam omnis populi (Jerem xv). Vultis scire quid faciat unus homo? Jesus filius Nave cum universa terra habitaretur, solus erat. Utique erant infinitae multitudines, et ille solus erat. Solus imperat soli et lunae, et stat: homo jubet, et coelum audit (Jos. x). Audit illum coelum: quia ipse audiebat Dominum. Jeremias erat in captivitate: erant autem, et multae multitudines. Et quid dicit? Solus sedebam, quia amaritudine repletus sum (Jerem· xv). Quomodo solus in civitate eras? Sed ideo solus: quia propositi mei socium habebam.","english":"Therefore let us say that the whole human race perished; for because it had perished, the Lord said as He was crucified: I have trodden the winepress alone, and of the nations there is no man with me (Isa. 63). At that time the psalm was fulfilled: Save me, O Lord, for the holy one has failed (Ps. 11). There is none who does good, there is not even one. He who had promised, saying: If I must die, or go to prison, I will not deny you: he denied (Mark 14). Why do I say all this? Because a monk ought not to look to the multitude of sinners, but to the conduct and the fewness of the saints. All Judea was led into captivity. Nebuchadnezzar had come, and so many thousands of men were led captive into Babylon. Jeremiah alone was there who confessed God, and he himself was cast into a pit of mire, and yet the soul of that one man was more precious than that of the whole people (Jer. 15). Do you wish to know what one man can do? Joshua the son of Nun, when the whole earth was inhabited, was alone. To be sure there were countless multitudes, and he was alone. He alone commands the sun and the moon, and it stands still: a man gives the order, and heaven obeys (Josh. 10). Heaven hears him, because he himself was hearing the Lord. Jeremiah was in captivity: there were also many multitudes. And what does he say? I sat alone, because I was filled with bitterness (Jer. 15). How were you alone in the city? But he was alone for this reason: because I had as my companion one of my own purpose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1049,"ref":"p1049","source":"PSALMUS CXLIV.\n\nLaudatio ipsi David· Iste psalmus ex voce prophetica, Dei continet laudem: sicut ipse ad eum eloquens ait:\n\nExaltabo te, Deus meus rex, et benedicam nomini tuo in aeternum, et in saeculum saeculi. Exaltat Deum quia scit aequalem Patri: regem, quia novit judicem mundi.\n\nPer singulos dies benedicam te, et laudabo nomen tuum in saeculum, et in saeculum saeculi. Et ob hoc maxime laudat: quia conformem sperat se fieri nomini illius: id est, Christo Domino, in saeculo futuro.\n\nMagnus Dominus, et laudabilis nimis, et magnitudinis ejus non est finis. Quia sine fine magnus, sine fine laudabilis.\n\nGeneratio. Quam fides protulit. Et progenies. Quam Christi passio procuravit. Laudabunt opera tua, et potentiam tuam pronuntiabunt. Cum vel a te facta sunt, vel a te proteguntur.\n\nMagnificentiam majestatis tuae: et sanctitatem tuam loquentur. Tu nos sanctos esse vis, dicens: Sancti estote, quoniam ego sanctus sum (Levit, xix, xx). Hoc et nos caeteris loquimur. Et mirabilia tua narrabunt. Quae quotidie in Ecclesia operaris.","english":"PSALM CXLV.\n\nA praise of David himself. This psalm contains the praise of God from the prophetic voice, just as He Himself, speaking to him, said:\n\nI will exalt You, my God, my King, and I will bless Your name forever and forever and ever. He exalts God because he knows Him equal to the Father; King, because he knows Him the judge of the world.\n\nEvery single day I will bless You, and I will praise Your name forever and forever and ever. And for this especially he praises Him: because he hopes to be made conformable to His name: that is, to Christ the Lord, in the age to come.\n\nGreat is the Lord, and exceedingly to be praised, and of His greatness there is no end. Because without end He is great, without end to be praised.\n\nGeneration. Which faith brought forth. And offspring. Which the passion of Christ procured. They will praise Your works, and they will proclaim Your power. Since either they were made by You, or they are protected by You.\n\nThey will speak of the magnificence of Your majesty: and Your holiness. You wish us to be holy, saying: Be holy, for I am holy (Lev. 19, 20). This we also speak to others. And they will tell of Your wonders. Which You work daily in the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1050,"ref":"p1050","source":"Virtutem terribilium tuorum dicent, et magnitudinem tuam loquentur. Virtus est terribilis, cum in impios ulciscitur, ut in Pharaonem. Magnitudo esi, cum justi eriguntur, ut Israel.\n\nMemoriam abundantioe suavitatis tuae eructabunt. Quia eos fovere dignaris. Et justitia tua exsultabunt. Quia in impios ulcisceris.\n\nMisericors et miserator Dominus: patiens et multum misericors. Et sanctus in omnibus operibus suis: quia quod factum est in eo, vita est.\n\nSuavis Dominus universis, et miserationes ejus super omnia opera ejus. Miseratione enim sua omne opus facit et protegit.\n\nConfiteantur tibi. Domine, omnia opera tua, et sancti tui benedicant tibi. Ut per sanctos qui te jugiter benedicunt, inlelligaris omnium esse creator et conditor.\n\nGloriam regni tui dicent. Ut ab omnibus desideretur. Et potentiam tuam loquentur. Ut ab omnibus timeatur.","english":"They will speak of the power of Your terrible deeds, and they will tell of Your greatness. Power is terrible when He takes vengeance on the wicked, as on Pharaoh. Greatness is when the righteous are raised up, as Israel.\n\nThey will pour forth the memory of Your abundant sweetness. Because You deign to cherish them. And they will exult in Your justice. Because You take vengeance on the wicked.\n\nThe Lord is merciful and compassionate: patient and very merciful. And holy in all His works: because what has been done in Him is life.\n\nThe Lord is sweet to all, and His mercies are over all His works. For by His mercy He makes and protects every work.\n\nLet all Your works confess to You, O Lord, and let Your saints bless You. So that through the saints who bless You continually, You may be understood to be the creator and founder of all things.\n\nThey will speak of the glory of Your kingdom. So that it may be desired by all. And they will tell of Your power. So that it may be feared by all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1051,"ref":"p1051","source":"Ut notam faciant filiis hominum potentiam tuam, et gloriam magnificentiae regni tui. Ne excusatio per ignorantiam adhibeatur.\n\nRegnum tuum. Domine, regnum omnium sasculorum. Omnia enim saecula regni tui dominatione volvuntur. Et dominatio tua in omni generatione et progenie. Ecclesiastica generatione in progenie futuri saeculi dilatata.\n\nFidelis Dominus in omnibus verbis suis. Cum omnia quae per prophetas locutus est adimplevit. Et sanctus in omnibus operibus suis. Ut sicut ille sanctus est: ita et nos qui opera ejus sumus, sancti efficiamur in eo.\n\nAllevat Dominus omnes qui corruunt. Ne in aeterna ruina mergantur. Et erigit omnes elisos. Quos corporeae voluptatis praecipitavit stimulus, si poenitentiam agant.\n\nOculi omnium in te sperant, Domine, et tu das eis escam in tempore opportuno. Sanctorum interior aspectus in illo futuro retributionis suscipitur tempore.","english":"That they may make known to the children of men Your power, and the glory of the magnificence of Your kingdom. Lest an excuse be offered through ignorance.\n\nYour kingdom. O Lord, the kingdom of all ages. For all ages are rolled on by the dominion of Your kingdom. And Your dominion is in every generation and offspring. The ecclesiastical generation is enlarged into the offspring of the age to come.\n\nThe Lord is faithful in all His words. When He has fulfilled all that He spoke through the prophets. And holy in all His works. That just as He is holy, so we who are His works may be made holy in Him.\n\nThe Lord lifts up all who fall. Lest they be plunged into eternal ruin. And He raises up all who are cast down. Those whom the sting of bodily pleasure has cast down, if they repent.\n\nThe eyes of all hope in You, O Lord, and You give them food in due season. The inner sight of the saints is received in that future time of recompense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1052,"ref":"p1052","source":"Aperis tu manum tuam, et imples omne animal benedictione. Quod maledictiones et improperia mundo pro nomine tuo sustinuit.\n\nJustus Dominus in omnibus viis suis, et sanctus in omnibus operibus suis. Sicut jam superius dictum est.\n\nPrope est Dominus omnibus invocantibus eum in veritate. Ipse quid ait? Ego sum Deus prope, et non Deus de longe (Jerem. xxii).\n\nVoluntatem timentium se faciet et preces eorum exaudiet, et salvos faciet eos. Dum eos eruit, vel ab instigatione diaboli, vel ab ardore peccati.\n\nCustodit Dominus diligentes se, et omnes peccatores disperdet. Illos diligit, qui dilectionem ejus mundanis dilectionibus praetulerunt. Illos vero disperdit, qui amori ejus amorem saeculi proposuerunt.\n\nLaudem Domini loquetur os meum. Nunc, et in faturo retributionis tempore. Et benedicat omnis caro nomini sancto ejus in aeternum, et in secutum saeculi. Quod ait: Omnis caro non ad insensibilia referendam est: sed ad omne corpus Ecclesiae, quod nos sumus, qui Deum laudare, benedicere, extollere, ac praedicare debemus, per quem vivimus, per quem alimur ac sumus. Cui est cum aeterno Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.","english":"You open Your hand, and You fill every living creature with blessing. Because He endured curses and reproaches for Your name's sake in the world.\n\nThe Lord is just in all His ways, and holy in all His works. As has already been said above.\n\nThe Lord is near to all who call upon Him in truth. What does He Himself say? I am a God near at hand, and not a God far off (Jeremiah 23).\n\nHe will do the will of those who fear Him, and He will hear their prayers, and He will save them. While He delivers them, either from the instigation of the devil or from the burning of sin.\n\nThe Lord guards those who love Him, and all sinners He will destroy. Those He loves who have preferred His love to worldly loves. But those He destroys who have set the love of the world before love of Him.\n\nMy mouth shall speak the praise of the Lord. Now, and in the future time of recompense. And let all flesh bless His holy name forever, and unto the age of ages. What He says: All flesh is not to be referred to insensible things, but to the whole body of the Church, which we are, who ought to praise, bless, extol, and proclaim God, through whom we live, through whom we are nourished and exist. To whom with the eternal Father and the Holy Spirit be honor and glory for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1053,"ref":"p1053","source":"PSALMUS CXLV.\n\nAlleluia. Aggoei et Zachariae. Iste psalmus ex nomine duorum prophetarum praescriptus ex unius voce loquitur, dicens:\n\nLauda, anima meat Dominum· Psalmus iste titulum habet Aggaei et Zachariae. Sed hoc primum scire debemus, quod in Hebraico non habetur, sed in Septuaginta interpretibus. Dicamus autem et de editione Vulgata Aggaei et Zachariae. Quia instauratio hic dicitur Jerusalem: Regnavit Dominus in saecula Deus tuus, Sion, in generatione et generationem: quasi de instauratione Jerusalem dici putam, quae facta est sub Aggaeo et Zacharia. Lauda, anima mea, Dominum. Non dixit, lauda, corpus: sed, lauda, anima: non quo corpus damnaverit, sed camis opera condemnavit. Laudat anima mea, Dominum, Anima ipsa se hortatur. Quomodo si dicat David: Lauda, David, Dominum: sic et ipsa anima dicit ad se: Lauda, anima mea, Dominum: laudabo Dominum in vita mea. Vide quid dicat: Ipsa se hortatur, et ipsa respondet. Quid dicit? Dicit mihi. Lauda, anima mea, Dominum. Ego ipsa respondeo: Laudabo Dominum, in vita mea. Modo laudare non possum, peccatis premor. Quotiescumque labia in laudes Dei aperio: totiens illa conglutinat conscientia peccatorum. Laudabo Dominum in vita mea. Pulchre dixit, laudabo: non, laudo. Quando cum Domino meo fuero, tunc laudabo Dominum in vita mea: Nunc in morte sum, laudare non possum. Laudabo Dominum in vita mea. Vita nostra Christus est.","english":"PSALM 145.\n\nAlleluia. Of Haggai and Zechariah. This psalm, inscribed with the name of two prophets, speaks with the voice of one of them, saying:\n\nPraise, O my soul, the Lord. This psalm has as its title [the names] of Haggai and Zechariah. But we must first know this, that it is not found in the Hebrew, but in the Seventy translators. Let us also speak of the Vulgate edition of Haggai and Zechariah. For here the restoration of Jerusalem is spoken of: The Lord your God, O Zion, has reigned for ever, in generation and generation: it is thought to be said, as it were, concerning the restoration of Jerusalem, which was accomplished under Haggai and Zechariah. Praise, O my soul, the Lord. He did not say, Praise, O body: but, Praise, O soul: not that he condemned the body, but he condemned the works of the flesh. My soul praises the Lord. The soul itself exhorts itself. As if David were to say: Praise, O David, the Lord: so also the soul itself says to itself: Praise, O my soul, the Lord: I will praise the Lord in my life. See what it says: Itself exhorts itself, and itself answers. What does it say? It says to me: Praise, O my soul, the Lord. I myself answer: I will praise the Lord in my life. Now I cannot praise, I am weighed down by sins. Whenever I open my lips to the praises of God, so often the consciousness of sins glues them shut. I will praise the Lord in my life. Well did it say, I will praise: not, I praise. When I shall be with my Lord, then I will praise the Lord in my life: now I am in death, I cannot praise. I will praise the Lord in my life. Our life is Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1054,"ref":"p1054","source":"Dominum laudemus in vita. Psallam Deo meo quamdiu fuero· Vide quid dicat: Quando juste aliquid agimus, sumus: quando vero peccamus, esse desistimus. Multa sunt quae dicantur: sed ad finem festinat oratio.\n\nNolite confidere in principibus, nec in filiis hominum, in quibus non est salus. Hoc generaliter ad omnes dicit: Nolite confidere in principibus. Non in imperatore, non in profectis, non in judicibus saeculi.\n\nNolite confidere in principibus. Qui sunt principes? Filii hominum. Qui sunt filii hominum? Quibus non est salus.\n\nExibit spiritus ejust et revertetur in terram suam. Cum autem regressus fuerit in terram suam, quid fiet? In illa die peribunt omnes cogitationes eorum.· Omnis principum confidentia periet, et peribunt omnes cogitationes eorum. Nolite confidere in principibus. Hodie fuit, cras non est. Hodie illum praecedit exercitus, et sero in sepulero jacet. Post tantam magnitudinem, tantam claritatem, nulla intercedunt tempora: in eodem momento Christi est operatio. In filiis hominum, in quibus non esi salus. Qui sunt principes? Filii hominum. Si ipsi homines nihil sunt, quid sunt filii eorum? Exibit spiritus. Cujus? hominis. Exibit spiritus. Hic spiritum pro anima ponit. Pater, in manus tuas commendo spiritum meum (Luc. xxiii). Exibit spiritus ejus, et revertetur in terram suam.","english":"Let us praise the Lord in life. I will sing to my God as long as I shall be. See what he says: When we do something justly, we are; but when we sin, we cease to be. There are many things that could be said, but the speech hastens to its end.\n\nDo not trust in princes, nor in the sons of men, in whom there is no salvation. He says this generally to all: Do not trust in princes. Not in the emperor, not in officials, not in the judges of this world.\n\nDo not trust in princes. Who are the princes? The sons of men. Who are the sons of men? Those in whom there is no salvation.\n\nHis spirit shall go forth and return to its own land. But when it has returned to its own land, what will happen? In that day all their thoughts shall perish. All the confidence of princes shall perish, and all their thoughts shall perish. Do not trust in princes. Today he was, tomorrow he is not. Today an army precedes him, and in the evening he lies in the tomb. After such great greatness, such great splendor, no intervals intervene: in that same moment is the working of Christ. In the sons of men, in whom there is no salvation. Who are the princes? The sons of men. If they themselves are nothing, what are their sons? His spirit shall go forth. Whose? A man's. His spirit shall go forth. Here he puts spirit for soul. Father, into your hands I commend my spirit (Luke 23). His spirit shall go forth and return to its own land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1055,"ref":"p1055","source":"Non spiritus revertetur in terram suam: non enim est spiritus de terra, sed egreditur spiritus, et homo revertetur in terram suam. In illa die peribunt omnes cogitationes eorum. Nos ipsi qui nunc sumus principes, quanta quotidie cogitamus et dicimus, die crastina illud faciam, destruam horrea mea, et rursum die crastina aedificabo illa! Dicitur mihi: Stulte, hac nocte rapietur anima tua; quae autem proparasti, cujus erunt (Luc, xii)? Hoc de illis dicit qui confidunt in principibus. Caeterum de sancto quid dicitur?\n\nBeatus cujus Deus Jaeob adjutor ejus. Hi in curribus et hi in equis, nos autem in nomine Domini invocabimus (Psal, xix). Illi plures habent adjutores: sed principes sunt, sed homines sunt, sed corruunt. Nos unum habemus qui salvare potest. Spes ejus in Domino Deo ipsius. Videamus tres pueri quid dicant in fornace Babylonia: quoniam vocat eos Na· buchodonosor rex: Non necesse est nos de hoc verbo respondere tibi. Potest quidem nos Deus liberare de fornace ardenti. Sed si non liberaverit, scito, rex, quia imaginem quam constituisti non adoramus (Daniel. v). Videte fidem. Credimus, inquit, quod liberare potest. Sed si forte peccata nostra prohibuerint: tamen credimus et in eum qui non vult liberare. Non enim credimus in hac vita, sed in futura. Non propterea credimus in illum, ne hic ardeamus: sed ne per ista incendia ad alia transeamus.","english":"The spirit will not return to its own land, for the spirit is not of the earth, but the spirit goes forth, and man will return to his own land. On that day all their thoughts will perish. We ourselves, who are now rulers—how many things do we think and say every day: \"Tomorrow I will do that, I will tear down my barns, and again tomorrow I will build them!\" It is said to me: \"Fool, this night your soul will be taken from you; and the things you have prepared, whose will they be?\" This is said of those who trust in rulers. But what is said of the holy man?\n\nBlessed is he whose helper is the God of Jacob. These men trust in chariots and these in horses, but we will call upon the name of the Lord. Those men have many helpers—but they are rulers, but they are men, but they fall. We have one who can save. His hope is in the Lord his God. Let us see what the three youths say in the Babylonian furnace, when King Nebuchadnezzar calls them: \"We have no need to answer you concerning this matter. God can indeed deliver us from the burning furnace. But if he does not deliver us, know, O king, that we do not worship the image you have set up.\" See their faith. \"We believe,\" he says, \"that he can deliver.\" But if perhaps our sins have prevented it, nevertheless we believe even in him who does not will to deliver. For we do not believe in this life, but in the life to come. We do not believe in him so that we may not burn here, but so that through these fires we may not pass over to others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1056,"ref":"p1056","source":"Incende igitur, praepara caminum: iste ardor, ista combustio, nostra purgatio est. Beatus cujus Deus Jacob adjutor ejus. Videte significantiam verborum. Adjutor ejus: et non poterat ibi ullum signum facere, propter incredulitatem eorum (Matt. xiii). Deus adjutor noster est. Volentes et laborantes liberat, et collaborat: dormientes, et tacentes, et nolentes, non liberat. Spes ejus in Domino Deo ipsius. Egregie dixit, spes. Et si in praesenti non liberat, tamen spes de futuro est. Qui fecit coelum et terram. Iste Deus qui fecit coelum et terram, Mare et omnia quoe in eis sunt. Ad comparationem coeli, et terrae, et maris, nos homines secundum conditionem carnis, sic sumus quasi formicae et pulices. Qui ergo coelum fecit et terram, hominem non potest liberare quem fecit?\n\nQui custodit veritatem in saeculum. Si nos opprimit mendacium, non contristemur. Custodit Dominus veritatem in saeculum. Nescio quis contra nos mentitus est, et magis illi creditur mentienti, quam nobis verum dicentibus. Non debemus desperare. Custodit Dominus veritatem in saeculum. Pulchre dixit, custodit. Custodit illam, et habet in thesauro suo: reddet nobis quod servavit. Qui custodit veritatem in sceculum, Christus est veritas. Veritatem loquamur, et veritas nobis servat veritatem. Facit judicium injuriam patientibus. Etiamsi tardaverit, non desperes. Veniens, veniet, et salvabit.","english":"Burn therefore, prepare the furnace: that ardor, that burning, is our purging. Blessed is he whose God is Jacob's helper. See the meaning of the words. His helper: and he could do no mighty work there, because of their unbelief (Matt. 13). God is our helper. Those who are willing and laboring he delivers, and he labors together with them; those who sleep, and are silent, and are unwilling, he does not deliver. His hope is in the Lord his God. He spoke excellently: hope. And even if in the present he does not deliver, nevertheless the hope is for the future. Who made heaven and earth. This God who made heaven and earth, the sea and all things that are in them. Compared with heaven, and earth, and sea, we men according to the condition of the flesh are as ants and fleas. He therefore who made heaven and earth, cannot he deliver man whom he made?\n\nWho keeps truth forever. If falsehood oppresses us, let us not be grieved. The Lord keeps truth forever. I know not who has lied against us, and he who lies is believed more than we who speak the truth. We ought not to despair. The Lord keeps truth forever. He spoke beautifully: he keeps. He keeps it, and has it in his treasury: he will render to us what he has preserved. He who keeps truth forever is Christ, the truth. Let us speak the truth, and the truth preserves the truth for us. He does judgment for those who suffer injury. Even if he delays, do not despair. Coming, he will come, and he will save.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1057,"ref":"p1057","source":"Facit judicium injuriam patientibus. Hoc solum sit in nostra conscientia, quia juste patimur. Hoc habeamus in conscientia, quia nos propter peccata nostra patimur, et non facimus illud pro quo arguimur. Dat escam esurientibus. Et secundum litteram aedificat, et si simpliciter intelligatur, aedificat audientem. Respicite volatilia coeli: quia non serunt, neque metunt, et Pater vester coelestis pascit illa. Dat escam esurientibus. Esurientibus dat, non eructantibus. Qui ergo non habet monachus, confidenter accipiat. Qui habet et eructans est, non accipiat. Scis quia esuris: scis quia non habes: si esurieris, et non habes: magis das beneficium, si accipias quod tribuitur tibi. Si autem habes, et non esuris, non debes cibum esurientium tollere, et accipere saturatus. Accipe quod in venirem mittas, non quod in sacculum: accipe tunicam quae corpus legat, non quae arcas impleat. Dat escam esurientibus. Hoc secundum litteram. Dicamus et aliter: Esuriamus Christum, et ipse nobis dat coelestem panem. Panem nostrum quotidianum da nobis hodie (Matth. vi). Hoc qui dicunt, esuriunt. Qui panem desiderant, esuriunt. Qui dicit, panem nostrum quotidianum da nobis hodie, utique esuriens loquitur. Dat escam esurientibus. Potat aliquis, quod panem coelestem de mysteriis dicat. Et a hoc quidem accipimus, quia vere caro Christi est, et vere sanguis Christi est. Caeterum dicamus et aliter.","english":"He executes judgment for those who suffer wrong. Let this alone be in our conscience, that we suffer justly. Let us hold this in our conscience, that we suffer because of our sins, and we do not do that for which we are accused. He gives food to the hungry. And according to the letter he builds up, and if it is understood simply, he builds up the hearer. Consider the birds of the sky: they neither sow nor reap, and your heavenly Father feeds them. He gives food to the hungry. He gives to the hungry, not to the belching. Therefore let the monk who has nothing receive confidently. Let him who has and is belching not receive. You know that you are hungry; you know that you have nothing; if you are hungry and have nothing, you confer a greater benefit if you receive what is given to you. But if you have and are not hungry, you ought not to take the food of the hungry and receive it while full. Receive what you may put into your belly, not what you may put into a sack; receive a tunic to cover the body, not one to fill chests. He gives food to the hungry. This according to the letter. Let us speak also otherwise: let us hunger for Christ, and he himself gives us the heavenly bread. Give us our daily bread today. Those who say this are hungry. Those who desire bread are hungry. He who says, Give us our daily bread today, certainly speaks as one who is hungry. He gives food to the hungry. Someone drinks, in that he speaks of the heavenly bread from the mysteries. And indeed we receive from this, that truly the flesh of Christ is, and truly the blood of Christ is. Otherwise let us speak also in another way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1058,"ref":"p1058","source":"Panis Christi et caro ejus sermo divinus est, et doctrina coelestis. Quicumque panem istum acceperit, et saturatus fuerit, quid fiet? Quid?\n\nDominus solvit compeditos. Si animam nostram iste panis refecerit: hoc est, sermo divinus, et doctrina coelestis: statim pedes nostri, qui colligati fuerant, solvuntur. Dominus solvit compeditos. Et Lazarus ligatus erat, et dixit: Solvite eum (Joan. xi). Dominus solvit compeditos. Et filia Abraham decem et octo annos incurvata fuerat et vincta, solvitur, et in coelum respicit. Videte quid ibi dicitur in Evangelio·: Ecce, inquit, quandam erat mulier quae spiritum infirmitatis habebat decem et octo annis, et non poterat, inquit, elevare cervicem (Luc, xiii). Quoniam spiritum infirmitatis habebat, cervicem sursum levare non poterat. Dominus solvit compeditos. Ipsi sunt compedes quae et opera: siquidem eadem peccata, quae cervices nostras excipium, et ligant pedes. Quicumque compeditus est, currere non polest. Quicumque compeditus est, in stadio Christi currere non potest. Praegravantur enim pedes compedibus, et premuntur in terra, et configuntur in terra. Dominus solvit compeditos. Videte ordinem. Dat escam esurientibus. Primum esurimus: deinde accipimus cibum. Cum autem saturati fuerimus, solvuntur pedes nostri, qui compediti fuerant. Cum autem ambulare coeperint, libere, quid sequitur? Dominus illuminat caecos.","english":"The bread of Christ and his flesh is the divine word and heavenly teaching. Whoever receives this bread and is filled—what will happen? What?\n\nThe Lord loosens the fettered. If this bread has refreshed our soul—that is, the divine word and heavenly teaching—then at once our feet, which had been bound, are loosened. The Lord loosens the fettered. And Lazarus was bound, and he said: Loose him (John 11). The Lord loosens the fettered. And the daughter of Abraham had been bowed down and bound for eighteen years; she is loosened and looks up to heaven. See what is said there in the Gospel: Behold, he says, there was a certain woman who had a spirit of infirmity for eighteen years, and she could not, he says, lift up her neck (Luke 13). Because she had a spirit of infirmity, she could not raise her neck upward. The Lord loosens the fettered. These very fetters are also works: since the same sins which seize our necks also bind our feet. Whoever is fettered cannot run. Whoever is fettered cannot run in the race of Christ. For their feet are weighed down by fetters, and pressed to the earth, and fastened to the earth. The Lord loosens the fettered. See the order. He gives food to the hungry. First we hunger; then we receive food. But when we have been filled, our feet, which had been fettered, are loosened. But when they have begun to walk freely, what follows? The Lord enlightens the blind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1059,"ref":"p1059","source":"Videte quid dicat: Si de caecis istis loqueretur, debuit dicere: Dominus illuminat caucos. Sed non dixit hoc, sed secundum Hebraicam et Graecam veritatem quid dixit? Dominus sapientes facit caecos. Si de istis oculis loqueretur carnis, debuit dicere: Dominus illuminat caecos. Nunc vero dicitur, Dominus sapientes facit caecos· Si caeci, inquit, essetis, peccatum non haberetis. Cor nostrum obcaecatium est tenebris peccatorum. Insipientia et stultitia, tenebrae non oculorum, sed morum sunt. Cum ergo esurientes refecti fuerimus, et pedes nostri liberali fuerint: tunc incipient et oculi cordis nostri videre lumen quod aliquando perdiderunt, et habere sapientiam. Si effectus fuerit sapiens, quid sequitur?\n\nDominus erigit elisos. Et si jacebas: securus esto, Dominus porrigit manum. Dominus diligit justos. Res duas video: diligit, ei custodit. Qui diligit, quasi suum diligit. Qui autem custodit, eum custodit qui in periculo constitutus est. Dominus diligit justos. Quicumque justus est et perfectus, ab illo diligitur. Quicumque autem peregrinus est, et venit ad servitutem Domini, ille servatur.","english":"See what he says: If he were speaking of these blind men, he ought to have said: The Lord enlightens the blind. But he did not say this, but according to the Hebrew and Greek truth, what did he say? The Lord makes the blind wise. If he were speaking of these eyes of the flesh, he ought to have said: The Lord enlightens the blind. But now it is said, The Lord makes the blind wise. If, he says, you were blind, you would not have sin. Our heart has been blinded by the darkness of sins. Foolishness and stupidity are darkness not of the eyes but of the character. When, therefore, we who hunger have been refreshed, and our feet have been set free: then the eyes of our heart will begin to see the light that they once lost, and to have wisdom. If a man has been made wise, what follows?\n\nThe Lord raises up the fallen. And if you were lying down: be secure, the Lord extends his hand. The Lord loves the just. I see two things: he loves, and he guards. He who loves, loves as his own. But he who guards, guards him who has been placed in danger. The Lord loves the just. Whoever is just and perfect is loved by him. But whoever is a stranger, and has come into the service of the Lord, he is saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1060,"ref":"p1060","source":"Dominus custodit advenas: pupillum et viduam suscipiet. Et secundum litteram prodest, pupillum et viduam suscipiet, O martyr, qui teneris, ut pro me fundas sanguinem: noli de filiis esso sollicitus, noli de uxore: mc habent pro te. Dicamus et secundam spiritum: Pupillum et viduam suscipiet. Pupillum suscipiet, qui Patrem Deum perdiderat per peccata. Et viduam suscipiet, Viduam, boc est, eam animam que Christum virum perdiderat. Sed vide quid dicat, pupillum et viduam, Non dixit, custodiet: non dixit, salvabit: sed, suscipiet: si revertatur ad Patrem, si redeat ad maritum. Et viam peccatorum disperdet. Non dixit, peccatores disperdet: sed secundum primum psalmum, et iter impiorum peribit. Si justorum via Christus est, peccatorum via diabolus est. Et riam peccatorum disperdet. Omnium ergo peccatorum via diabolus est, illum perdit: caeterum nos salvabit, qui ambulabamus per eam, et ambulare desivimus.","english":"The Lord guards the strangers: the fatherless and the widow he will take up. And according to the letter it is profitable: the fatherless and the widow he will take up. O martyr, who are held fast, that you may pour out your blood for me: do not be anxious about your sons, do not be anxious about your wife: they have me in place of you. Let us also speak according to the spirit: the fatherless and the widow he will take up. He will take up the fatherless child, who had lost God the Father through sins. And he will take up the widow—the widow, that is, the soul that had lost Christ as her husband. But see what he says: the fatherless and the widow. He did not say, he will guard; he did not say, he will save; but, he will take up: if she returns to the Father, if she returns to her husband. And the way of sinners he will destroy. He did not say, he will destroy sinners; but according to the first psalm, and the way of the wicked shall perish. If the way of the righteous is Christ, the way of sinners is the devil. And the way of sinners he will destroy. Therefore the way of all sinners is the devil; him he destroys; but us he will save, who were walking along it, and have ceased to walk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1061,"ref":"p1061","source":"Regnabit Dominus in saecula. Quoniam via peccatorum perierit, tunc regnabit Dominus in saecula. Non dixit: in saeculum: sed, in saecula, Quamdiu via non perit, Christus non regnat in nobis. Quamdiu via peccatorum non perit, Christus non regnat ia nobis. Quamdiu pedes nostri ambulant in via diaboli, Christus non regnat in nobis. Irascor sine causa fratri meo: in via diaboli ambulo: Christus non regnat in me. Detraho fratri meo: in via diaboli ambulo: Christus non regnat in me. In quocumque peccato ambulavero, in via diaboli ambulo: Christus non regnat in me. Mens meo vana est, et in diversa distrahitur. In uno loco sum, et mens mea per totum orbem vagatur. Angelos mundus capit, reges capit, exercitus capit, monachum unum non capit. Iloc totum quare dico? propter eos qui in toto orbe vagantur, et in uno loco sedere non possunt. Deus tuus, Sion, in generatione et generationem· Deus tuus, Sion. Frequenter diximus Sion speculam aut Ecclesiam interpretari, aut animam contemplantem Deum. Deus tuus, Sion, in generatione et generationem, In prima generatione, Judaeorum; in secunda, ex gentibus. In omnibus Scripturis, et in omnibus psalmis generatio et generatio dicitur, ut duos populos significet. Dicere autem et aliter possumus: Regnavit Dominus in saecula Deus tuus, Sion: in genera· tione ista et in generatione ventura.","english":"The Lord will reign forever. Because the way of sinners has perished, then the Lord will reign forever. He did not say, \"forever\" in the singular, but \"forever\" in the plural. As long as the way has not perished, Christ does not reign in us. As long as the way of sinners has not perished, Christ does not reign in us. As long as our feet walk in the way of the devil, Christ does not reign in us. I am angry with my brother without cause: I walk in the way of the devil: Christ does not reign in me. I slander my brother: I walk in the way of the devil: Christ does not reign in me. In whatever sin I walk, I walk in the way of the devil: Christ does not reign in me. My mind is vain and is distracted in various directions. I am in one place, and my mind wanders through the whole world. The world contains angels, contains kings, contains armies, but it does not contain one monk. Why do I say all this? Because of those who wander through the whole world and cannot sit in one place. Your God, O Zion, in generation and generation: Your God, O Zion. We have frequently said that Zion means either a watchtower or the Church, or a soul contemplating God. Your God, O Zion, in generation and generation: in the first generation, of the Jews; in the second, of the Gentiles. In all the Scriptures and in all the psalms, \"generation and generation\" is said, so that it may signify two peoples. But we can also say it otherwise: The Lord has reigned forever, Your God, O Zion: in this generation and in the generation to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1062,"ref":"p1062","source":"Regnet Christus in nobis, non regnet peccatum in corpore nostro· Cor regis in manu Dei (Prov. xxi). Simus reges: imperemus corpori nostro, et subjiciamus illud, ot cor nostrum sit in manu Dei. Cui sit gloria in saecula saeculorum. Amen.\n\nPSALMUS CXLVI.\n\nAlleluia. Psalmus iste ut coelestis civitatis laudemus aedificatorem, nos admonet, dicens:\n\nLaudate Dominum, quoniam bonus est psalmus. Iste psalmus alleluia titulo praenotatur. Solent hi qui Hebraeam ignorant linguam, quando viderint in psalmorum titulo esse praepositum Alleluia, quaerere quid significet. Psalmus igitur iste non solum in titulo, sed et in exordio psalmi habet Alleluia, Ubi autem dicitur, Laudate Dominum, in Haebreo dicitur, alleluia. Deus enim apud Hebruaeos decem habet nomina: dicitur sabaoth: dicitur saddai: dicitur eloim: dicitur el: dicitur etiam a iao: dicitur eser jaja. Inter caetera autem nomina unum est nomen quod dicitur ia. Ia autem interpretatur invisibilis. Ubi ergo dicitur laudate, in Hebraeo dicitur Allelu. Sic dicitur hic Allelu ia: quomodo si diceretur Allelu sabaoth, Allelu saddai, Allelu eloim: sic et nunc dicitur Allelu ia. Denique Theodotio, qui unus est de Interpretibus, volens interpretationis ediscere veritatem ait. Hoc totum quare diximus? ut sciamus in isto psalmo Alleluia esse praepositum: Laudate Dominum. Haec interpretatio est.","english":"Let Christ reign in us, let sin not reign in our body. The heart of the king is in the hand of God (Prov. 21). Let us be kings: let us command our body and subject it, and let our heart be in the hand of God. To whom be glory forever and ever. Amen.\n\nPSALM 146.\n\nAlleluia. This psalm, in which we praise the builder of the heavenly city, admonishes us, saying:\n\nPraise the Lord, for the psalm is good. This psalm is marked in its title with Alleluia. Those who do not know the Hebrew language, when they see Alleluia placed in the title of the psalms, are accustomed to ask what it means. This psalm, then, has Alleluia not only in the title but also in the opening of the psalm. For where it is said, Praise the Lord, in Hebrew it is said, alleluia. For God among the Hebrews has ten names: he is called sabaoth; he is called saddai; he is called eloim; he is called el; he is also called iao; he is called eser jaja. Among the other names, however, there is one name that is called ia. Now ia is interpreted as invisible. Where, then, it is said \"praise,\" in Hebrew it is said Allelu. Thus here it is said Allelu ia, as if one were to say Allelu sabaoth, Allelu saddai, Allelu eloim; so also now it is said Allelu ia. Finally Theodotion, who is one of the translators, wishing to learn the truth of the interpretation, says. Why have we said all this? So that we may know that in this psalm Alleluia is placed first: Praise the Lord. This is the interpretation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1063,"ref":"p1063","source":"Cum egressi fuerimus considerabitur in cordibus nostris. Caeterum sermo dilatabitur: Laudate Dominum: quoniam bonum psalmus. Non dixit, bonus psalmus: sed absolute, bonum psalmus, hoc est, bona res est psallere. Psallere autem non voce, sed corde. Quanti bonam vocem habent, et quoniam peccatores sunt, male psallunt. Bene psallit qui cantat in corde, qui cantat Christo in conscientia.\n\nDeo nostro sit jucunda laudatio. Jucunda sit laudatio non voce, sed conscientia. Denique et Noc obtulit hostias, et odoratus est Dominus odorem suavitatis (Gen. viii). Multa sunt quae dicantur, sed nos breviter debemus summa quaeque perstringere, ut sensum magis indicemus, quam verba latiora.\n\nAEdificans Jerusalem Dominus, dispersiones Israel congregabit. Quomodo aedificetur Jerusalem, quomodo congregetur, jam dictum est. Quoniam igitur de istis duobus versiculis dissertum est, et super alienum fundamentum non debemus aedificare, ad reliqua transeamus. Videamus igitur quomodo aedificetur Jerusalem. In reliquis enim propheticus sermo descripsit.","english":"When we have gone out, it will be considered in our hearts. Otherwise the discourse will be expanded: Praise the Lord, for the psalm is good. He did not say \"a good psalm,\" but absolutely, \"the psalm is good,\" that is, it is a good thing to sing psalms. But to sing psalms not with the voice, but with the heart. How many have a good voice, and because they are sinners, they sing psalms badly. He sings psalms well who sings in his heart, who sings to Christ in his conscience.\n\nLet our praise be pleasant to our God. Let praise be pleasant not with the voice, but with the conscience. Finally, Noah also offered sacrifices, and the Lord smelled a sweet odor (Gen. 8). There are many things that could be said, but we ought briefly to touch on the chief points, so that we may indicate the sense rather than broader words.\n\nThe Lord builds Jerusalem, he will gather the dispersions of Israel. How Jerusalem is built, how it is gathered, has already been said. Since, therefore, these two verses have been discussed, and we ought not to build on another's foundation, let us pass to the rest. Let us see, then, how Jerusalem is built. For in the remaining verses the prophetic discourse has described it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1064,"ref":"p1064","source":"Qui sanat contritos corde. Cor contritum et humilitatum Deus non spernit (Psal. l). Et alligans contritiones eorum. Tu cor tuum contere, et Dominus colligit contritiones tuas. Samaritanus ilie, qui descendebat de Jerusalem in Jericho, quando vidit vulneratum jacentem in itinere, colligavit vulnera ejus (Luc. x). Iste est de quo et nunc dicitur: Et alligans contritiones illorum. Hoc dicitur de his qui agunt poenitentiam. Caeterum de his qui non agunt poenitentiam, dicitur: Non est malagma imponere, neque oleum, neque alligaturas (Isai. i).\n\nQui numerat multitudinem stellarum. Quae consequentia juxta litteram! et alligat contritiones eorum: Qui numerat multitudinem stellarum? Sed quando sanat contritos corde, et alligat contritiones eorum, illos qui ante contriti fuerant, et postea sanati, vertit in stellas. Qui numerat multitudinem stellarum. Multi enim fuerant qui peccaverunt: multi sunt qui curati sunt. Qui numerat multitudinem stellarum. Non numerat vulneratos, sed eos numerat qui jam in stellas versi sunt. Non numerat Deus, nisi qui numero ejus digni sunt. Et omnibus eis nomina vocans. Quia de Lucifero dicit, et de Orione quem videmus in coelo. Et hoc quidem potest intelligi: Mirabilis Deus, qui fecit coelum et terram, et omnia quae in eis sunt. Caeterum sic inlelligamus, ut nobis prosit quod quotidie fit. Et omnibus eis nomina vocans.","english":"He who heals the contrite of heart. God does not despise a contrite and humbled heart (Ps. 50). And binding up their contritions. You must crush your heart, and the Lord gathers your contritions. That Samaritan who was going down from Jerusalem to Jericho, when he saw the wounded man lying on the road, bound up his wounds (Luke 10). This is he of whom it is now also said: And binding up their contritions. This is said of those who do penance. But of those who do not do penance, it is said: There is no plaster to apply, nor oil, nor bandages (Isa. 1).\n\nHe who numbers the multitude of the stars. What a connection this makes according to the letter! And he binds up their contritions: He who numbers the multitude of the stars? But when he heals the contrite of heart, and binds up their contritions, those who were first contrite and afterward healed, he turns into stars. He who numbers the multitude of the stars. For many were those who sinned; many are those who have been cured. He who numbers the multitude of the stars. He does not number the wounded, but he numbers those who have already been turned into stars. God numbers only those who are worthy of his number. And calling all of them by name. Because he speaks of Lucifer, and of Orion whom we see in the sky. And this indeed can be understood thus: God is wonderful, who made heaven and earth, and all things that are in them. But let us understand it in such a way that what happens daily may profit us. And calling all of them by name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1065,"ref":"p1065","source":"Vultis scire quomodo de contritis stellae flant? Scriptum est in Genesi: Quia eduxerit Deus Abraham, et ostenderit ei stellas, et dixerit ei: Sic erit semen tuum (Gen. xv). Et omnibus eis nomina vocans. De Abram vocat Ahraham. Abram dicebatur in Chaldaea, et in coelo vocatur Ahraham. Eo tempore quo factus stella est, vocatur Ahraham (Ibid. xvii). Qui autea erat Saulus, postea vocatur in coelo Paulus (Act. ix). Joannes et Jacobus filii tonitrui (Marc. iii). Tonitruum utique in coelo est. Numerantur itaque siellae: numerantur infiniti sancti, et Christus unus non potest numerari.\n\nMagnus Dominus noster et magna virtus ejus, et sapientiae ejus non est numerus. Magna virtus, Christus Dei virtus et Dei sapientia (I Cor. i). Et sapientiae ejus non est numerus. Christus sapientia est. Et una sapientia non potest numerari.\n\nSuscipiens mansuetos Dominus. Quae sunt istae slellae? Suscipiens mansuelos Dominus. Mansueti vertuntur in stellas. Justi autem fulgebunt quasi stellae coeli (Dan. xii): Daniel loquitur. Humilians autem peccatores usque ad terram. Videte differentiam rerum. Angeli in terram corruunt: homines ad coelos vadunt. Suscipiens mansuetos Dominus. Mansuetudo ad coelum vocat: superbia in terram detrahit. Hu· milians autem peccatores usque ad terram.","english":"Do you want to know how stars are made from the contrite? It is written in Genesis: That God brought Abraham out and showed him the stars and said to him: So shall your seed be (Gen. 15). And calling all of them by name. From Abram he calls him Abraham. He was called Abram in Chaldea, and in heaven he is called Abraham. At the time when he was made a star, he is called Abraham (Ibid. 17). He who was formerly Saul is afterward called Paul in heaven (Acts 9). John and James, sons of thunder (Mark 3). Thunder surely is in heaven. So the stars are numbered; the countless saints are numbered, and Christ alone cannot be numbered.\n\nGreat is our Lord and great is his power, and of his wisdom there is no number. Great power: Christ, the power of God and the wisdom of God (1 Cor. 1). And of his wisdom there is no number. Christ is wisdom. And one wisdom cannot be numbered.\n\nThe Lord takes up the meek. What are these stars? The Lord takes up the meek. The meek are turned into stars. But the just shall shine as the stars of heaven (Dan. 12): Daniel speaks. But he humbles sinners down to the earth. See the difference of things. Angels fall to the earth: men go to the heavens. The Lord takes up the meek. Meekness calls to heaven: pride drags down to the earth. But he humbles sinners down to the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1066,"ref":"p1066","source":"Praecinite Domino in confessione. Hoc implevit David: qui nobis justitiae exemplum praebuerat, praebuit et poenitentiae. Docuit enim nos quomodo debeamus agere poenitentiam, ipse agens. Videte sanctum prophetam, quia non solum justitia ejus nobis profuit, sed et peccatum.\n\nPsallite Deo nostro in cithara. Nulla virtutum chorda rupta sit. Tota virtutum chorda concinat. Psallite Deo nostro in cithara. Cithara multas chordas habet: si una rupta fuerit, sonus reddi non potest. Sic et sanctus vir, quamvis sanctus sit, si una virtus defuerit, vocalem sonum reddere non potest.\n\nQui operit coelum nubibus. Coelum hoc quod cernimus, nubibus operiri non potest. Sed aliud est coelum, et aliae sunt nubes. Et veritas tua usque ad nubes (Psal. xxxv). Ergo veritas Dei usque ad istas nubes quae, vento flante, cito dissolvuntur? Veritas Dei, Christus est. Ego sum via, et vita, et veritas (Joan. xiv); ergo veritas Christi in his nubibus est, quae non habent in se substantiae veritatem. Fieri ergo potest, ut ibi sit veritas, ubi ventus dissipandi potestatem habet? Mandabo, inquit, nubibus ne pluant super eos imbrem (Isai. v), hoc est, super populum Judaeorum. Nubes prophetae sunt. Mandavit illis Dominus ne pluerent super Israel imbrem. Ad nos prophetia: sermo conversus est. Nubes istae si ibi collisae fuerint, tonitruum faciunt et fulgura. Qui operit coelum nubibus.","english":"Sing to the Lord in confession. David fulfilled this: he who had given us an example of righteousness also gave us an example of penitence. For he taught us how we ought to do penance by doing it himself. See the holy prophet, how not only his righteousness profited us, but also his sin.\n\nSing to our God on the harp. Let no string of the virtues be broken. Let the whole string of the virtues sound together. Sing to our God on the harp. The harp has many strings: if one is broken, the sound cannot be produced. So too the holy man, however holy he may be, if one virtue is lacking, cannot produce a full-sounding note.\n\nWho covers the heaven with clouds. This heaven that we see cannot be covered with clouds. But there is another heaven, and there are other clouds. And your truth reaches to the clouds (Ps. 35). So the truth of God reaches to those clouds which, when the wind blows, are quickly dissolved? The truth of God is Christ. I am the way, and the life, and the truth (John 14); therefore the truth of Christ is in those clouds which do not have the substance of truth in themselves. Can it then happen that truth is there, where the wind has power to scatter? I will command, he says, the clouds that they rain no rain upon them (Isa. 5), that is, upon the people of the Jews. The clouds are the prophets. The Lord commanded them not to rain rain upon Israel. To us belongs the prophecy: the word has been turned. These clouds, if they collide there, make thunder and lightning. Who covers the heaven with clouds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1067,"ref":"p1067","source":"Si nubes prophetae sunt, et apostoli; quomodo autem apostolis, et prophetis coelum tegitur? Coelum mysteria sunt divina. Quoniam igitur mysteria quaecumque divina sunt, coelum appellantur: quicumque dignus fuerit, istum nubes protegunt. Si quis indignus est sacramenta accipere, non potest tegi a nubibus. Qui parat terroe pluviam. Indiget pluvia terra nostra, et nisi pluviam acceperit, id est, doctrinarum fontem, fructum non afferet. Terra cum humecta fuerit istiusmodi doctrinarum fonte, quid sequitur?\n\nQui producit in montibus fenum, etc. Si de solo feno loqueretur: utique fenum magis in convallibus nascitur, quam in montuosis. Ubicumque enim pluvia amplior fuerit, ibi magis fenum nascitur. De montibus defluant aquae in convallibus, et magis herba nascitur.\n\nEt dat jumentis escam ipsorum. Scriptura ista quam legimus, quam tractamus, quam habemus in manibus, montes sancti dicuntur in Scripturis (Psal. xxxv). Mons vocatur Abraham; mons vocatur Isaac; mons Jeremias: montes sancti prophetae. Montes isti habent et frumenta, habent et fenum. Si homo es: accipis ab ipsis frumentum: si pecus es, fenum accipis. Homines et jumenta salvos facies, Domine. Secundum fidem tuam salvaris. Qui producit in montibus fenum, et dat jumentis escam ipsorum. Si homo es, in Scripturis sanctis accipis spiritualem intelligentiam: si jumentum es, secundum litteram more Judaico. Rem magnam video.","english":"If the clouds are the prophets and the apostles, how then is heaven covered by apostles and prophets? Heaven means the divine mysteries. Since, therefore, whatever things are divine mysteries are called heaven, whoever is worthy is protected by the clouds. If anyone is unworthy to receive the sacraments, he cannot be covered by the clouds. Who prepares rain for the earth. Our earth needs rain, and unless it receives rain—that is, the fountain of teachings—it will not bring forth fruit. When the earth has been moistened by such a fountain of teachings, what follows?\n\nWho brings forth grass on the mountains, etc. If he were speaking only of grass, grass surely grows more in the valleys than in the mountains. For wherever there is more abundant rain, there grass grows more. Let waters flow down from the mountains into the valleys, and grass grows more.\n\nAnd gives the beasts their food. This Scripture which we read, which we expound, which we hold in our hands—the holy mountains are spoken of in the Scriptures (Ps. 35). Abraham is called a mountain; Isaac is called a mountain; Jeremiah is a mountain: the holy prophets are mountains. These mountains have both grain and grass. If you are a man, you receive grain from them; if you are a beast, you receive grass. You will save men and beasts, O Lord. According to your faith you are saved. Who brings forth grass on the mountains, and gives the beasts their food. If you are a man, in the holy Scriptures you receive spiritual understanding; if you are a beast, you receive according to the letter, in the Jewish manner. I see a great thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1068,"ref":"p1068","source":"Deus qui tantis praeconiis collaudatus est, deducitur ad viliora, et dicitur: Et pullis corvorum invocantibus eum. Si de avibus coeli diceret, magis aquilas nominasset aut vultures. Et pullis corvorum invocantibus eum. Nulla alia avis nuncupatur, nisi pullus corvorum, et non ipsi corvi, sed pulli corvorum. Non salvatur corvus, sed pullus qui de eo natus est. Nos pulli corvorum sumus. De parentibus enim idololatris nascimur. Legimus in Salomone, quoniam oculus qui irridet patrem, et sermonem matris, effodiant eum corvi de convallibus (Prov. xxx). Non dixit pulli corvorum, sed ipsi corvi. Qui enim corvus est, salvari non potest. Corvus de arca dimittitur et non revertitur (Gen. viii). In diluvio cum caeteris est: post diluvium in infelicitatem projicitur, hoc est, eo tempore quando tranquillitas est non potest esse in arca Dei. Si quando diluvium est, corpus in medio est. Tranquillitas redit, et corvus fugit. Qui sunt isti corvi? Qui sunt pulli corvorum? Ego puto corvos nigri coloris, qui semper persequuntur cadavera mortuorum: qui semper voce raucissima rixas comparant, daemones esse, et quicumque daemonibus servierint, juxta corvos et ipsi colorem corvorum accipiunt. Igitur nostri parentes, sicut jam diximus, qui idolis serviebant, et daemonibus, corvi erant. Non enim inveniuntur nisi ubi illuvies, et spurcitia, et cadavera mortuorum fuerint.","english":"God, who has been praised with such great proclamations, is brought down to baser things, and it is said: And to the young ravens calling upon him. If he were speaking of the birds of heaven, he would rather have named eagles or vultures. And to the young ravens calling upon him. No other bird is named, except the young of ravens, and not the ravens themselves, but the young of ravens. The raven is not saved, but the young that was born from it. We are the young of ravens. For we are born from idolatrous parents. We read in Solomon that the eye which mocks its father and the speech of its mother—let the ravens of the valleys dig it out (Prov. 30). He did not say the young of ravens, but the ravens themselves. For whoever is a raven cannot be saved. The raven is sent out from the ark and does not return (Gen. 8). In the flood it is with the others; after the flood it is cast out into misfortune—that is, at the time when there is calm, it cannot be in God's ark. If at any time there is a flood, the body is in the midst. The calm returns, and the raven flees. Who are these ravens? Who are the young of ravens? I think the ravens of black color, which always pursue the corpses of the dead, which always with the hoarsest voice provoke quarrels, are demons, and whoever has served demons, like the ravens they too receive the color of ravens. Therefore our parents, as we have already said, who served idols and demons, were ravens. For they are found only where there is filth, and foulness, and the corpses of the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1069,"ref":"p1069","source":"Nos vero qui de corvis nati sumus, non cadavera exspectamus, sed rorem. Pulli enim corvorum dicuntur de rore vivere. Sic enim philosophi dicunt, quod de rore vivant pulli corvorum. Vultis et aliud scire mysterium de corvis? Elias interpretatur, Deus Dominus. Elias, hoc est, Dominus noster atque Salvator, a Judaeis persecutionem patitur, et a corvis, id est, gentium populo pascitur. Et pullis corvorum invocantibus eum. Si invocas eum, pulluses: si taces, corvus es. Et pullis corvorum invocantibus eum. Legimus in propheta: et omnis qui invocaverit nomen Domini, salvus erit (Joel. ii). Igitur si de corvis simpliciter accipimus: ergo et corvi salvi erunt? Responde, Judaee, responde qui Judaicam litteram tantum sequeris, dicis istos corvos vere corvos esse? Non interpretaris spiritualiter, sed carnaliter, dicis enim scriptum esse de corvis. Si ergo de pullis corvorum scriptum est, et hic dictum est, et pullis corvorum invocantibus eum. Et scriptum est: Omnis qui invocaverit nomen Domini salvus erit: ergo et pulli corvorum salvi erunt in resurrectione. Nos ergo pulli corvorum invocamus atque salvamur. Denique et Paulus apostolus scripsit ad sanctorum Ecclesiam, scripsit ad eos qui invocant nomen Domini (I Cor. i).","english":"But we who have been born of ravens do not wait for carcasses, but for dew. For the young of ravens are said to live on dew. For so the philosophers say, that the young of ravens live on dew. Do you wish to know another mystery concerning the ravens? Elijah is interpreted as \"God the Lord.\" Elijah, that is, our Lord and Savior, suffers persecution from the Jews, and is fed by the ravens, that is, by the people of the Gentiles. And to the young ravens calling upon him. If you call upon him, you are a young raven; if you are silent, you are a raven. And to the young ravens calling upon him. We read in the prophet: and everyone who calls upon the name of the Lord will be saved (Joel 2). Therefore, if we take this simply of ravens, will ravens too then be saved? Answer, Jew, answer, you who follow only the Jewish letter, do you say that these ravens are truly ravens? You do not interpret spiritually, but carnally, for you say that it was written concerning ravens. If therefore it is written concerning the young of ravens, and here it has been said, and to the young ravens calling upon him. And it is written: Everyone who calls upon the name of the Lord will be saved: therefore the young of ravens too will be saved in the resurrection. We, then, the young of ravens, call upon him and are saved. Finally, the apostle Paul also wrote to the Church of the saints, he wrote to those who call upon the name of the Lord (1 Cor. 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1070,"ref":"p1070","source":"Non in fortitudine equi voluntatem habebit. Brevitatem promisimus, et necessitate compulsi sumus latius disputare: mentiti sumus, sed mendacium utilissimum est. Utinam Herodes mentitus esset et pejerasset (Matth. xiv). Et nos igitur minora promisimus, et orantibus vobis majora praebuimus. Hora compellit, ut taceam: magnitudo mysteriorum compellit ut loquar. Non in fortitudine equi voluntatem habebit. Audio equum hinnientem, et non possumus praeterire. Scriptum est in psalterio: Fallax equus ad salutem (Psal. xxxii). Et alio loco: Equum et ascensorem dejecit in mare (Exod. xv). Praecipitur et Israel, ne equos nutriant. Denique Salomon quia quadrigas adducebat ex AEgypto, voluptate superatus est (Deut. xvii; III Reg. x). Non in fortitudine equi voluntatem habebit. Equum et ascensorem dejecit in mare. Equi insanientes in feminas facti sunt mihi: unusquisque in uxorem proximi sui hinniebat (Jerem. v): loquitur Jeremias. Ergo super tales equos Deus non habet voluntatem. Diximus de equo: equum et ascensorem dejecit in mare. Diximus qui sunt equi: dicamus qui sunt equites. Ego puto equos homines esse peccatores, et equites daemones qui equitant in eis. Si quando ergo viderimus aliquem fratrem persequentem et inimicum esse, sciamus quia ille equus est. Caeterum eques diabolus est, qui sua lancea nos perculit. Iste currit, et ille perculit.","english":"He will not take pleasure in the strength of a horse. We promised brevity, and compelled by necessity we have argued at greater length; we have lied, but the lie is most useful. Would that Herod had lied and perjured himself (Matt. 14). And so we promised lesser things, and at your entreaty we have provided greater ones. The hour compels me to be silent; the greatness of the mysteries compels me to speak. He will not take pleasure in the strength of a horse. I hear a horse neighing, and we cannot pass it by. It is written in the psalter: A horse is a vain thing for safety (Ps. 33). And in another place: The horse and his rider has he thrown into the sea (Exod. 15). Israel is also commanded not to rear horses. Finally Solomon, because he brought chariots from Egypt, was overcome by pleasure (Deut. 17; 1 Kings 10). He will not take pleasure in the strength of a horse. The horse and his rider has he thrown into the sea. They have become to me horses raging after females: each one neighed after his neighbor's wife (Jer. 5): Jeremiah speaks. Therefore upon such horses God has no pleasure. We have spoken of the horse: the horse and his rider has he thrown into the sea. We have said who the horses are: let us say who the riders are. I think the horses are sinful men, and the riders are the demons who ride upon them. Whenever, then, we see some brother persecuting and being an enemy, let us know that he is the horse. But the rider is the devil, who has struck us with his lance. The one runs, and the other strikes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1071,"ref":"p1071","source":"Sed et ipse equus calcaribus ducitur, confoditur, et invitus insanit. Nec in tibiis viri beneplacitum erit ei. Videte quid dicat. Non dixit, in capite viri: non dixit, in manibus viri: sed, in tibiis: quae deorsum sunt. Nec in tibiis vin beneplacitum erit ei. Tibiae hic sicut et femora, semper in libidine accipiuntur. Denique et in Ezechiel Deus videtur a lumbis usque sursum, electreus: a lumbis usque deorsum igneus (Ezech. i). Si quis sursum est, huic aureus est: si quis deorsum, huic gehenna praeparata est. Nec in tibiis viri beneplacitum est ei. Dicamus secundum litteram. Quoniam dixerat, Non in fortitudine egui voluntatem habebit, et quasi bellatorem virum descripserat: videtur mihi hic ubi dixit, non in tibiis, non vocare a tibias, sed. Videmus ergo quodcumque tibias texerit non placere Deo, sed illud quod sursum est. Non placet Deo in fortitudine, non placet in tibiis viri, placet autem in timore suo. Virtus non placet, timor placet. Bellantem destruit, rogantem elevat, humiles exaltat, superbos dejicit.","english":"But even the horse itself is led by spurs, is pierced, and rages unwillingly. Nor will he be well-pleased in the legs of a man. See what he says. He did not say, in the head of a man; he did not say, in the hands of a man; but, in the legs, which are the lower parts. Nor in the legs of a man will he be well-pleased. The legs here, just as the thighs, are always taken in the sense of lust. Finally, even in Ezekiel God is seen to be from the loins upward like electrum, from the loins downward like fire (Ezek. 1). If anyone is upward, for him it is golden; if anyone is downward, for him Gehenna is prepared. Nor in the legs of a man is he well-pleased. Let us speak according to the letter. Since he had said, He will not have the will in the strength of a horse, and had described him as it were a warrior man: it seems to me that here, where he said, not in the legs, he is not calling away from the legs, but. We see, therefore, that whatever the legs cover does not please God, but that which is upward. God is not pleased in strength, he is not pleased in the legs of a man, but he is pleased in his fear. Strength does not please, fear pleases. He destroys the warrior, he lifts up the suppliant, he exalts the humble, he casts down the proud.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1072,"ref":"p1072","source":"Beneplacitum est Deo super timentes eum. Unus timor plures timores projicit. Melius est unum timere, ut plures non timeas: quam plures timere, ut unum non timeas. Et in eis qui sperant super misericordia ejus. Sperant non in operibus suis, sed in misericordia judicii. Laudate Dominum, quoniam bonum est psalmus: quoniam qui sperant super misericordia ejus, sola salvatione sanantur. Cui est gloria in saecula saeculorum. Amen.\n\nPSALMUS CXLVII.\n\nLauda, Jerusalem, Dominum: lauda Deum tuum, Sion. Modo audivimus sanctum prophetam praedicantem propter praevaricationem legis populum Judaicum esse desertum, et quomodo nunc dicitur: Lauda, Jerusalem, Dominum: lauda Deum tuum, Sion. Deinde quid sequitur?\n\nQuoniam confortavit seras portarum tuarum. Ergo de ista Jerusalem loquitur, de ista Sion: lauda Deum tuum, Sion. Quare? Quoniam confortavit seras portarum tuarum. Non sunt portae, et quomodo serae salvae sunt? Benedixit filios tuos in te. Quomodo benedixit, qui dixit: Relinquetur vobis domus vestra deserta (Luc. xiii)?","english":"He is well-pleasing to God upon those who fear him. One fear casts out many fears. It is better to fear one thing, so that you may not fear many, than to fear many things, so that you may not fear one. And in those who hope upon his mercy. They hope not in their own works, but in the mercy of judgment. Praise the Lord, for a psalm is good: for those who hope upon his mercy are healed by salvation alone. To whom be glory for ages of ages. Amen.\n\nPSALM 147.\n\nPraise, Jerusalem, the Lord: praise your God, Sion. We have just now heard the holy prophet proclaiming that because of the transgression of the law the Jewish people has been deserted, and how it is now said: Praise, Jerusalem, the Lord: praise your God, Sion. Then what follows?\n\nFor he has strengthened the bars of your gates. Therefore he speaks of this Jerusalem, of this Sion: praise your God, Sion. Why? For he has strengthened the bars of your gates. There are no gates, and how are the bars safe? He has blessed your sons in you. How has he blessed, who said: Your house shall be left to you desolate (Luke 13)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1073,"ref":"p1073","source":"Qui posuit fines tuos pacem. Ubi pax posita est, quae bello subversa est? Et adipe frumenti satiat te. Frumentum adipem habet? O Judaee, responde. Fru– mentum adipem habet? Si ergo frumentum adipes non habet, et compelleris necessitate spiritualiter intelligere, secundum istum versiculum et extera intelligenda sunt. Lauda, Jerusalem, Dominum. Jerusalem, visio pacis. Lauda Deum tuum, Sion. Sion specula interpretatur. Videtis ergo quid dicat. Lauda, Jerusalem, Dominum. Ubicumque visio pacis est, ubicumque contemplatio Dei: ibi laus Dei fit. Laudat ergo Ecclesia Dominum, quando coeperit in illum credere et habere pacem, et coeperit videre pacem, hoc est, Jerusalem visionem pacis. Qui prius eras servus idolorum, factus es servus Dei. Lauda ergo Deum tuum. Quando vero coeperis jam habere scientiam, et esse specula, hoc est, Sion: lauda Dominum, hoc est, tu lauda Jerusalem, tu lauda Sion: tu Ecclesiastica anima, tu Ecclesia. Non laudent haeretici, non laudent Synagogae, sed tu lauda. Quare? Quoniam confortavit seras portarum tuarum. Diligit Dominus portas Sion, super omnia tabernacula Jacob (Psal. lxxxvi). Portas Sion diximus prophetas. Quoniam ergo portas Sion novimus prophetas dici: videamus quae sint serae portarum. Verae enim Ecclesiae portae prophetae sunt. Sine prophetis Ecclesiam ingredi non possumus. Manichaeus intrare voluit sine portis, et non intravit.","english":"He who has set your borders as peace. Where is peace set, which was overthrown by war? And with the fat of grain he satisfies you. Does grain have fat? O Jew, answer. Does grain have fat? If therefore grain does not have fat, and you are compelled by necessity to understand spiritually, then according to this verse even outward things must be understood. Praise, Jerusalem, the Lord. Jerusalem, vision of peace. Praise your God, Sion. Sion is interpreted as watchtower. You see therefore what it says. Praise, Jerusalem, the Lord. Wherever there is a vision of peace, wherever there is contemplation of God: there the praise of God takes place. Therefore the Church praises the Lord, when she has begun to believe in him and to have peace, and has begun to see peace, that is, Jerusalem, the vision of peace. You who were formerly a slave of idols have been made a slave of God. Praise therefore your God. But when you have begun already to have knowledge, and to be a watchtower, that is, Sion: praise the Lord, that is, you, Jerusalem, praise; you, Sion, praise: you, the ecclesiastical soul, you, the Church. Let not heretics praise, let not the synagogues praise, but you, praise. Why? Because he has strengthened the bars of your gates. The Lord loves the gates of Sion above all the tabernacles of Jacob. We have said that the gates of Sion are the prophets. Since therefore we know that the gates of Sion are called the prophets: let us see what the bars of the gates are. For the true gates of the Church are the prophets. Without the prophets we cannot enter the Church. Manichaeus wished to enter without gates, and he did not enter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1074,"ref":"p1074","source":"Marcion non recipit vetus Testamentum, et sine portis veteris Testamenti in Evangelium intrare non potuit. Nos ergo recipimus portas prophetas, et per portas ingredimur. Sed videamus quae sint serae portarum. Multi latrones, multi fures cupiunt intrare per portas. Omnes qui ante me venerunt, fures fuerunt et latrones (Joan. x). O si et mihi concederet Dominus, ut sera essem de portis Sion! Si quis haereticorum per illas in Evangelii dispositionem vellet intrare: ego starem in portis, et prohiberem illum. Quoniam confortavit seras portarum tuarum. Da mihi aliquem ecclesiasticum virum, Scripturis coelestibus eruditum, si viderit venire Eunomium, venire Arium, velle tollere aliquid de prophetis contra nos: nonne stat quasi sera? nonne vincit quasi sera? Quoniam confortavit seras portarum tuarum. Pulchre dixit, confortavit: ut quando videris virum ecclesiasticum disputantem, non putes illum esse qui disputat, sed qui confortat ecclesiasticum. Et adipe frumenti satiat te. Nisi, inquit, granum tritici ceciderit, ipsum solum salvum erit (Joan., xii). Si autem ipsum ceciderit, multos salvos facit. Dominus noster granum trilici in terram cecidit, et nos multiplicavit. Sed istud granum frumenti pinguissimum est, medullam habet, adipem habet. Et adipe frumenti satiat te. Felix est qui in frumento isto adipem intelligit. Legimus sanctas Scripturas.","english":"Marcion does not accept the Old Testament, and without the gates of the Old Testament he could not enter into the Gospel. We therefore receive the prophets as gates, and through the gates we enter. But let us see what the bars of the gates are. Many robbers, many thieves desire to enter through the gates. All who came before me were thieves and robbers (John 10). O that the Lord would grant even to me to be a bar of the gates of Zion! If any of the heretics wished to enter through them into the arrangement of the Gospel, I would stand in the gates and forbid him. For he has strengthened the bars of your gates. Give me some ecclesiastical man, learned in the heavenly Scriptures: if he sees Eunomius coming, Arius coming, wishing to take away something from the prophets against us, does he not stand like a bar? Does he not conquer like a bar? For he has strengthened the bars of your gates. He spoke well in saying he has strengthened: so that when you see an ecclesiastical man disputing, you should not think that it is he who disputes, but he who strengthens the ecclesiastical man. And with the fat of grain he satisfies you. Unless, he says, the grain of wheat falls, it alone will be saved (John 12). But if it itself falls, it makes many saved. Our Lord, the grain of wheat, fell into the earth, and multiplied us. But that grain of grain is the fattest; it has marrow, it has fat. And with the fat of grain he satisfies you. Blessed is he who understands the fat in this grain. We have read the holy Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1075,"ref":"p1075","source":"Ego corpus Jesu, Evangelium puto: sanctas Scripturas, puto doctrinam ejus. Et quando dicit, qui non comederit carnem meam, et biberit sanguinem meum (Joan. vi): licet et in mysterio possit intelligi: tamen verius corpus Christi, et sanguis ejus, aerrno Scripturarum est, doctrina divina est. Si quando imus ad mysterium, qui fidelis est, intelligit, si in maculam ceciderit, periclitatur. Si quando audimus sermonem Dei, et sermo Dei, et caro Christi, et sanguis ejus in auribus nostris funditur, et nos aliud cogitamus, in quantum periculum incurrimus! Et adipe frumenti satiat te. Pinguissimus sermo divinus est. Omnes habet in se delicias. Quidquid volueris, ex sermone divino nascitur, sicut tradunt Judaei: quoniam manna quando comedebant, secundum voluntatem uniuscujusque, sic sapiebat in ore (Sap. xvi). Ac si dixisset: Qui manna comedebat, si desiderabat mala, si pirum, si uvam, si panem, si carnes, secundum qualitatem et voluntatem comedentis, ita et sapor in manna erat. Sic et in carne Christi, qui est sermo doctrinae, hoc est, Scripturarum sanctarum interpretatio, sicut volumus, ita et cibum accipimus. Si sanctus es, invenis refrigerium. Si peccator es, invenis tormentum. Et adipe frumenti satiat te. Non dimittit aliquas reliquias. Benedixit filios tuos in te. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri (Joan. i).","english":"I consider the body of Jesus to be the Gospel; the holy Scriptures, I consider, are his teaching. And when he says, \"Whoever has not eaten my flesh and drunk my blood\" (John 6), although this can also be understood in a mystical sense, yet more truly the body of Christ and his blood is the eternal Scripture, and his divine teaching. Whenever we approach the mystery, the one who is faithful understands; if he has fallen into sin, he is in danger. Whenever we hear the word of God—and the word of God, and the flesh of Christ, and his blood are poured into our ears—and we are thinking of something else, into how great a danger we fall! And with the fat of wheat he satisfies you. The divine word is most rich; it has in itself every delight. Whatever you wish is born from the divine word, as the Jews relate: that when they ate the manna, it tasted in their mouth according to each one's desire (Wisdom 16). As if he had said: Whoever ate the manna, if he desired evil things, if a pear, if a grape, if bread, if meat, according to the quality and desire of the one eating, so was the flavor in the manna. So too in the flesh of Christ, which is the word of teaching, that is, the interpretation of the holy Scriptures: just as we wish, so do we receive our food. If you are holy, you find refreshment; if you are a sinner, you find torment. And with the fat of wheat he satisfies you. He does not leave any remnants. He has blessed your children in you. But to as many as received him, he gave them power to become children of God (John 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1076,"ref":"p1076","source":"Qui posuit fines tuos pacem, in alio psalmo legimus: Et factus est in pace locus ejus (Psal. lxxv). Pacem meam do Vobis: pacem meam relinquo vobis, non sicut mundus habet pacem (Joan. xiv): siquidem mundi pax, nostrum bellum est. Meam pacem do vobis. Bellum habetote curo mundo, et meam pacem habebitis. Qui posuit fines tuos pacem. Qui ergo non est in pace cum fratre, iste non est in finibus Jerusalem. Dicat aliquis: Quid facio? Non vult mihi reconciliari frater, ergo extra fines sum Jertisalem? Quantum, inquit, ex vobis est, cum omnibus hominibus pacem habentes (Rom.·xii). Cum his qui oderunt pacem eram pacificus (Psal. cxix). Tu habeto pacem, si alius irascitur. Ille bellum habet, et per bellum illius tibi pax nascitur. Vultis scire quomodo et bellum pax sit? Infelix Judas veniebat ad proditionem, et Dominus ei pacis osculum porrigit (Luc. xxii), ille osculo bellum creat.","english":"He who has set your borders as peace—we read in another psalm: \"And his place has been made in peace\" (Psalm 75). \"My peace I give to you; my peace I leave to you, not as the world has peace\" (John 14); indeed, the world's peace is our war. \"My peace I give to you.\" Have war with the world, and you will have my peace. He who has set your borders as peace. Therefore, whoever is not at peace with his brother, that one is not within the borders of Jerusalem. Let someone say: What am I to do? My brother does not wish to be reconciled to me; am I therefore outside the borders of Jerusalem? \"As much as is in you,\" he says, \"having peace with all men\" (Romans 12). \"With those who hated peace I was peaceable\" (Psalm 119). You, have peace, even if another is angry. He has war, and through his war peace is born for you. Do you wish to know how war too is peace? The wretched Judas was coming to the betrayal, and the Lord offered him the kiss of peace (Luke 22); that one by a kiss created war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1077,"ref":"p1077","source":"Qui emittit eloquium suum terroe. Responde, Judaee: si de frumento dicebat, et adipe frumenti satiat te, quomodo nunc dicit: Qui emittit eloquium tuum terroe? In principio erat Verbum (Joan. v). Hoc Verbum in carne mittitur. Et Verbum caro factum est, et habitavit in nobis (Ibid.). Qui emittit eloquium suum terroe. Eo tempore completum est: Terra dedit fructum suum (Psal. lxvi). Qui emittit eloquium suum terroe. De praedicatione loquitur Evangelica, et de doctrina apostolorum. Denique sequitur: Velociter currit sermo ejus. In omni enim terra auditus est sermo ejus, et in orbe terrarum, apostolica doctrina. Unus homo pauper, et jam senex praedicavit ab Jerusalem usque ad Illyricum, et velociter currit sermo ejus. Quoniam ergo venerat de Jerusalem, usque Illyricum, et velociter cucurrit sermo ejus: deinde sequitur, et dicit ipse sermo qui praedixerat, de Jerusalem usque ad Illyricum: volo autem ire et ad Hispanias. Hoc loquitur apostolus Paulos (Rom. xv). Videte velocitatem sermonis. Non est contentus ad orientem, ad occidentem currere desiderat.","english":"He sends forth his word upon the earth. Answer, Jew: if he was speaking of grain, and \"with the fat of grain he satisfies you,\" how does he now say, \"He sends forth his word upon the earth\"? \"In the beginning was the Word\" (John 1). This Word is sent into the flesh. \"And the Word was made flesh, and dwelt among us\" (ibid.). He sends forth his word upon the earth. At that time was fulfilled: \"The earth has given its fruit\" (Psalm 66). He sends forth his word upon the earth. He speaks of the preaching of the Gospel and of the teaching of the apostles. Then follows: \"His word runs swiftly.\" For \"in all the earth\" his word has been heard, and \"in the whole world\" the apostolic teaching. One poor man, and already an old man, preached from Jerusalem as far as Illyricum, and \"his word runs swiftly.\" Since, therefore, he had come from Jerusalem as far as Illyricum, and his word had run swiftly, then it follows, and that same word which had foretold, from Jerusalem as far as Illyricum, says: \"But I desire to go also to Spain.\" This the apostle Paul says (Romans 15). See the swiftness of the word. He is not content with the east; he desires to run to the west.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1078,"ref":"p1078","source":"Qui dat nivem sicut lanam: nebulam sicut cinerem spargit, etc. Videtis quanta sit difficultas, quam obscura sunt quae dicuntur. Ante fociem frigoris ejus quis sustinebit? Cujus? Nihil dicitor. Deinde dicitur:\n\nEmittit eloquium suum, et liquefaciet ea. De illo de quo dixerat: Emittit eloquium suum terroe. Emittit verbum suum. Quis emittit? Deut Pater. Et Verbum erat apud Deum, et Deus erat Verbum. Diximus Patrem: diximus Filium: non possumus in duplo numero credere, nisi compleatur Trinitas.\n\nFlavit spiritus ejus, et fluent aquoe. Videtis quoniam ubi Pater, et Verbum Dei, statim et Spiritus sanctus est. Videamus ergo ab initio quod dicitur: Et adipe frumenti saliat te; emittit eloquium suum terroe, velociter currit sermo ejus. Repente quid sequitur? Qui dat nivem sicut lanam. Sermo Domini, qui velociter currit, sic datur quasi nix, et ipsa nix est quasi lana. Videte misericordiam Domini. Cibus Domini, nobis in vestimentum vertitur. Dixerat Joannes de Domino Salvatore: Ecce Agnus Dei, qui tollit peccata mundi (Joan. i). Et in alio loco Isaias: Quasi ovis ad victimam ductus est (Isai. liii). De isto igitur agno, et de ista ove, lana ista est quasi nix. Dicit Isaias: Si fuerint peccata vestra quasi coccinum, quasi nivem dealbabo (Isai. i). Asperges me, Domine, hyssopo et mundabor: lavabis me, et super nivem dealbabor (Psal. l). Qui dat nivem sicut lanam.","english":"He who gives snow like wool: he scatters the mist like ashes, etc. You see how great the difficulty is, how obscure are the things that are said. Before the face of his cold, who shall endure? Whose? Nothing is said. Then it is said:\n\nHe sends forth his word, and it will melt them. Of him of whom he had said: He sends forth his word upon the earth. He sends forth his word. Who sends it forth? God the Father. And the Word was with God, and God was the Word. We have spoken of the Father; we have spoken of the Son: we cannot believe in a twofold number unless the Trinity is completed.\n\nHis spirit blew, and the waters shall flow. You see that where the Father and the Word of God are, there immediately the Holy Spirit is also. Let us see, then, from the beginning what is said: And with the fat of grain he satisfies you; he sends forth his word upon the earth, his word runs swiftly. What follows suddenly? He who gives snow like wool. The word of the Lord, which runs swiftly, is given as it were as snow, and that snow itself is as it were wool. See the mercy of the Lord. The food of the Lord is turned for us into a garment. John had said of the Lord Savior: Behold the Lamb of God, who takes away the sins of the world. And in another place Isaiah: Like a sheep he was led to the slaughter. From that lamb, therefore, and from that sheep, this wool is as it were snow. Isaiah says: If your sins be as scarlet, I will make them white as snow. Sprinkle me, O Lord, with hyssop and I shall be cleansed: you will wash me, and I shall be made whiter than snow. He who gives snow like wool.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":1079,"ref":"p1079","source":"Tolle, Domine, sordes meas: tolle quodeumque vitii est. Nivem tuam, et puritatem tuam tribue mentibus Christianis. Nisi tu nobis nivem dederis munditiarum tuarum, vestimentum tuum habere non possumus. Christus vestimentum nostrum est. Si volumus Christi habere vestimentum, mundi simus quasi nix. Nebulam quasi cinerem spargit. Male interpretatus est Latinus nebulam. Quod enim dicitur in Graeco: in Hebraico habet pruinam ( ). Denique ita sequitur: Pruinam sicut cinerem spargit. Docet nos, et facit nobis vestimentum quasi nivem, et eum nos vestierit vestimento suo, tunc nobis tribuit alimenta. Pruinam sicut cinerem spargit. Vide quid dicat: sicut cinerem. Vis esse mundus? age poenitentiam. Panem meum sicut cinerem manducavi, et potum meum cum fletu miscebam (Psal. ci). Nonne vides quomodo pruinam suam sicut cinerem spargit? Grandis rerum mutatio. De cinere nix fit. De poenitentia, mundus efficitur.","english":"Take away, O Lord, my filth; take away whatever is of vice. Grant Your snow and Your purity to Christian minds. Unless You give us the snow of Your cleanliness, we cannot have Your garment. Christ is our garment. If we wish to have the garment of Christ, let us be clean as snow. He scatters the mist like ashes. The Latin translator has rendered \"mist\" badly. For what is said in Greek, in Hebrew has \"frost\" ( ). Finally it follows thus: He scatters the frost like ashes. He teaches us, and makes for us a garment like snow, and when He has clothed us with His garment, then He grants us nourishment. He scatters the frost like ashes. See what he says: like ashes. Do you wish to be clean? Do penance. I ate my bread like ashes, and I mixed my drink with weeping (Ps. 101). Do you not see how He scatters His frost like ashes? A great change of things. From ashes snow is made. From penitence, one is made clean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1080,"ref":"p1080","source":"Mittit crystallum suam sicut buccellas. Quomodo panes franguntur, et buccellae fiunt: sic et crystallus frangitur, et in buccellas vertitur. Crystallus naturam hanc habet, sicut aquae quando congelantur: quod nos glaciem dicimus. Inter crystallum ergo et aquam hoc interest, quod est inter aquam et glaciem: quoniam aqua latissime funditur: caeterum crystallus quasi compingitur in se, et in unam formam redigitur. Si quando aqua congelascit, crystallum efficit. Quoniam ergo nos in totum Verbi carnes capere non possumus, franguntur, ut per partes illas capiamus. Res sunt obscura, et interpretationis difficultas non nobis concedit latius loqui. Ante faciem frigoris ejus quit sustinebit? Cujus? Alii dicunt crystalli, alii Domini. Mihi autem videtur de Deo dici. Ante faciem frigoris ejus quis susti– nebit? Quae tormenta dicuntur in Scripturis sanctis peccatori praeparata? Nihil gehenna calidius est, et tamen ipsa frigida est. Gehenna ex igne eat. Sed si quis a charitate refriguerit, mittitur in gehennae ignem. Scripturo est: quoniam In novissimis diebus refrigescet charitas multorum (Matth. xxiv). Quicnmque ergo sic infriguerit, iste mititur in ignem. Dominus nobis praestet ne quando frigus ingrediatur corda nostra; non peccamus, nisi ante refriguerit charitas. Denique quid loquilur Apostolus? Spiritu ferventes (Rom. xii). Et Deus noster ignis est. (Deut. iv).","english":"He sends His crystal like morsels. As bread is broken and made into morsels, so crystal is broken and turned into morsels. Crystal has this nature, like water when it congeals, which we call ice. Between crystal, then, and water there is this difference, which is between water and ice: for water is poured out very widely, whereas crystal is, as it were, compacted in itself and reduced into one form. When water congeals, it makes crystal. Since, therefore, we cannot wholly take in the flesh of the Word, they are broken, so that we may take them in part by part. These things are obscure, and the difficulty of interpretation does not permit us to speak more widely. Before the face of His cold, who shall endure? Whose? Some say of the crystal, others of the Lord. But to me it seems to be said of God. Before the face of His cold, who shall endure? What torments are said in the Holy Scriptures to be prepared for the sinner? Nothing is hotter than Gehenna, and yet it is itself cold. Gehenna is from fire. But if anyone has grown cold from charity, he is sent into the fire of Gehenna. It is written: Because in the last days the charity of many shall grow cold (Matthew 24). Whoever, therefore, has thus grown cold, he is sent into the fire. May the Lord grant us that cold never enter our hearts; we do not sin unless charity has first grown cold. Finally, what does the Apostle say? Fervent in spirit (Romans 12). And our God is a fire (Deuteronomy 4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1081,"ref":"p1081","source":"Si ergo Deus noster ignis est: propterea ignis est, ut frigus diaboli ejiciat. Aquilo ventus frigidissimus, nomine autem dexter vocatur. Pulchre dixit, vocatur. Assumpsit enim sibi nomen, cum sinister sit. Si cujus ergo anima refrixerit, ut Aquilo ventus frigidissimus est. Quando autem calor charitatis in corde nostro refrigescit? Si peccaverit, si refrixerit, si mortuus fuerit. Diligenter attendite qua dico: Si refrixerit, si mortuus fuerit. Refrigescere autem mortuorum est, calere viventium. Si quis ergo refrixerit, et mortuus fuerit, mittet Deus verbum suum, et liquefaciet cum. Dominus, praestet, ut et nostrum frigus liquefiat, ut crystallum illud solvatur, et molle flat. Emittet verbum suum, et liquefaciet ea. Da mihi peccatorem quem Dominus non respicit: non habere calorem, sed totum esse frigidum, et mortuum. Si ad sermonem Dei compunctus fuerit, et coeperit agere poenitentiam, et durissimum cor illius emollitum fuerit, eo tempore completur: Emittet verbum suum, et liquefaciet ea. Emittit Pater: Terbum mittitur: ungit Spiritus sanctus. Flavit spiritus ejus: spiritu ferventes. Frigus non expellitur, nisi calore Spiritus sancti. Ubi sunt Ennomiani, ubi Ariani, ubi Macedoniani, qui dieunt Spiritum sanctum non numerari cum Patre et Filio? Deus Pater mittit: Verbum mittitur, et tamen plena sanitas non est, nisi Spiritus sanctus flaverit. Flavit spiritus ejus, et fluent aquoe.","english":"If, therefore, our God is a fire, He is a fire for this reason: to cast out the cold of the devil. Aquilo is a most frigid wind, but by name it is called right. Rightly did he say, \"it is called.\" For it has taken a name for itself, though it is on the left. If, then, anyone's soul has grown cold, it is like the Aquilo, a most frigid wind. But when does the heat of charity grow cold in our heart? If one has sinned, if one has grown cold, if one has died. Attend carefully to what I say: If one has grown cold, if one has died. To grow cold is the mark of the dead, to be warm the mark of the living. If, therefore, anyone has grown cold and died, God will send His word and melt him. May the Lord grant that our cold also be melted, that that crystal be dissolved and made soft. He will send His word, and melt them. Give me a sinner whom the Lord does not regard: one who has no heat, but is wholly cold and dead. If he is pricked to compunction by the word of God, and begins to do penance, and his hardest heart is softened, at that time is fulfilled: He will send His word, and melt them. The Father sends; the Word is sent; the Holy Spirit anoints. His spirit blew: fervent in spirit. Cold is not driven out except by the heat of the Holy Spirit. Where are the Eunomians, where the Arians, where the Macedonians, who say that the Holy Spirit is not numbered with the Father and the Son? God the Father sends; the Word is sent; and yet there is no full healing unless the Holy Spirit blows. His spirit blew, and the waters shall flow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1082,"ref":"p1082","source":"Aquae quae ante durae erant, molles fient. Qui ante justitiam audire, vel dare non poterat, iste nunc discipulus est. Quoniam autem multa locuti sumus, et quae sequuntur, manifesta sunt.: oramus Dominum, ut nostra duritia mollescat, et nostra peccate purgentur, ut efficiamur quasi ignis: ut et frigus diaboli, quodeumque est, in cordibus nostris, expellatur, et caleamus Spiritu sancto. Est quippe et malus calor. Omnes adulterantes, qua i clibanus corda eorum (Osee vii). Sed ille calor, calore Spiritus sancti expellitur. Cui sit gloria in saecula saeculorum. Amen.\n\nPSALMUS CXLVIII.\n\nAlleluia aggoei, et Zacharioe. Iste psalmus duo alleluia habet in titulo, et hoc multi putant, quoniam in titulo sint psalmi posita. Scire autem debemus. quoniam unum alleluia de fine superioris psalmi est: aliud alleluia initium sequentis psalmi est Et hanc regulam debemus accipere et scire, quoniam omnes Psalmi qui in principio habent alleluia, et in fine habeant. Multi autem putant, quoniam, alterius Psalmi principium sit. Non est ita, sed ille psalmus qui in principio habet alleluia, ipse et in fine habet. Hoc totum quare dixit? Ut sciatis quare in isto psalmo duo alleluia praeposita sint.","english":"The waters that were formerly hard shall become soft. He who previously could not hear or give justice is now a disciple. But since we have said many things, and the things that follow are clear, let us pray to the Lord that our hardness may be softened and our sins purged, so that we may become like fire: that whatever cold of the devil there is may be cast out of our hearts, and that we may be warmed by the Holy Spirit. For there is also a wicked heat. All are adulterers, their hearts are like an oven (Hosea 7). But that heat is cast out by the heat of the Holy Spirit. To whom be glory forever and ever. Amen.\n\nPSALM 148.\n\nAlleluia of Haggai and Zechariah. This psalm has two alleluias in its title, and many think this is because psalms are placed in the title. But we ought to know that one alleluia is from the end of the previous psalm, and the other alleluia is the beginning of the following psalm. And we ought to accept this rule and know that all psalms which have alleluia at the beginning also have it at the end. But many think that it is the beginning of another psalm. It is not so, but the psalm that has alleluia at the beginning, that same one also has it at the end. Why did he say all this? So that you may know why two alleluias have been placed before this psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1083,"ref":"p1083","source":"Laudate Dominum do coelis; laudate eum in excelsis. Ad laudem Dei, sola hominum natura non sufficit, jungantur et coeli. Laudate Dominum de coelis. Non dixit, laudate, coeli; sed vos laudate, qui estis in coelis, hoc est, qui habitatis in coelis, threni, dominationes, potestates, seraphim, cherubim, et omne nomen quod nominatur, non solum in praesenti saeculo, sed in futuro. Laudate Dominum de coelis. Qui estis in coelis, qui estis ia excelsis, laudate eum in excelsis. Excelsi, laudate excelsum. Non dixit humilibus et deorsum positis, laudate; sed vos qui in sublimi estis.\n\nLaudate eum, omnes angeli ejus. Vides in quo gradu sunt angeli? Primum throni dicuntur. Throni, sedes. Non putemus cathedras esse, in quibus Deus sedeat: sed virtutes aliquas in coelestibus, in quibus Deus sedeat semper, quasi in quadriga sua. Laudate eum, omnes angeli ejus. Qui angelus est, laudat: qui daemon est, laudare non potest. Laudate eum, omnes virtutes ejus. Quia ad laudes Dei angelos provocavimus, et homo cunctarum virtutum nomen scire non potest, generaliter dico: Laudate eum, omnes virtutes ejus. Hucusque de invisibilibus: laudate eum, qui estis invisibiles. Invisibilia humanus oculus non potest intueri. Nunc venit ad creaturas quas oculis cernimus.","english":"Praise the Lord from the heavens; praise him in the highest places. For the praise of God, human nature alone is not sufficient; let the heavens also be joined. Praise the Lord from the heavens. He did not say, \"Praise, you heavens,\" but \"Praise, you who are in the heavens,\" that is, you who dwell in the heavens, thrones, dominions, powers, seraphim, cherubim, and every name that is named, not only in the present age but in the age to come. Praise the Lord from the heavens. You who are in the heavens, you who are in the highest places, praise him in the highest places. You high ones, praise the Most High. He did not say to the lowly and those set below, \"Praise,\" but \"You who are on high.\"\n\nPraise him, all his angels. Do you see in what rank the angels are? First, thrones are spoken of. Thrones, that is, seats. Let us not think these are chairs on which God sits, but certain powers in the heavenly realms in which God always sits, as it were, in his chariot. Praise him, all his angels. He who is an angel praises; he who is a demon cannot praise. Praise him, all his powers. Because we have summoned the angels to the praises of God, and man cannot know the name of all the powers, I say in a general way: Praise him, all his powers. Up to this point concerning invisible things: praise him, you who are invisible. The human eye cannot behold invisible things. Now he comes to the creatures we perceive with our eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1084,"ref":"p1084","source":"Laudate eum, sol et luna. Videte, gentiles: videte, Manichaei. Sol laudat, non laudatur. Laudate eum, sol et luna. Vos solem Deum dicitis. Ecce post quanta laudat. Laudate Dominum de coelis; laudate eum in excelsis. Laudate eum, omnes angeli ejus. Laudate eum, omnes virtutes ejus. Deus vester in quinto gradu laudans ponitur. Laudate eum, sol et luna. Non dixit luna et sol: sed, sol et luna. Quod majus in lumine est, prius laudat. Videte ordinem visibilium. Laudate eum, sol: post solem, luna: post lunam, omnes stelloe. Non tantum lucifer: non tantum majores stellae, sed minores pariter laudem Dominum. Dicat aliquis: Quomodo sel, et luna, et stellae lau. dant Deum? In eo quod a suo officio et servitio non recedunt. Servitium ipsorum, laus Dei est. Grandem honorem habes, humana anima. Sol, et luna et stellae pro te currunt, pro et serviunt. Angeli, throni dominationes non habent solem necessarium, non lunam, non stellas. Super solem enim et lunam sunt in coelestibus. Sol enim et luna, et stellae propter nos sunt: nobis serviunt. Dicit et Apostolus: quod ipsa creatura congemiscit, et parturit in liberatione servorum Dei (Rom. viii). Quando autem filii Dei assumpti fuerint, et ipsa creatura de hoc servitio liberatur. Dicat aliquis: Quomodo sol servit, et liberatur? Quomodo luna? Quomodo stellae liberantur?","english":"Praise him, sun and moon. See, Gentiles; see, Manichaeans. The sun praises, it is not praised. Praise him, sun and moon. You call the sun God. Behold, after how many things it praises. Praise the Lord from the heavens; praise him in the highest places. Praise him, all his angels. Praise him, all his powers. Your God is placed praising in the fifth degree. Praise him, sun and moon. He did not say \"moon and sun,\" but \"sun and moon.\" What is greater in light, he praises first. See the order of visible things. Praise him, sun; after the sun, the moon; after the moon, all the stars. Not only the morning star, not only the greater stars, but the lesser equally praise the Lord. Let someone say: How do the sun and moon and stars praise God? In that they do not withdraw from their office and service. Their service is the praise of God. You have great honor, human soul. The sun and moon and stars run for you, and serve for you. Angels, thrones, dominions have no need of the sun, nor the moon, nor the stars. For they are above the sun and moon in the heavenly places. For the sun and moon and stars are for our sake; they serve us. The Apostle also says that creation itself groans together and labors in travail for the liberation of the servants of God (Rom 8). But when the children of God have been taken up, creation itself is freed from this service. Let someone say: How does the sun serve, and is freed? How is the moon freed? How are the stars freed?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1085,"ref":"p1085","source":"Sol liberatur, ne Judaeos videat: nec gentiles, nec blasphemantes Dominum suum. Videt parricidas, videt homicidas, et tamen servit imperio ejus qui jussit. Solem enim suum oriri facit super justos et impios (Matth. v). Laudate eum, omnes stelloe et lumen. Dicat aliquis: Quod est lumen sine sole, sine stellis, sine luna? Dicere possumus inter noctem et diem, vel inter diem et noctem, quod absque sole lucet: licet multi putent ipsum splendorem solis esse. Dicit igitur. Laudate eum, omnes stelloe et lu– men. Ut quomodo de invisibilibus dixerat, laudate eum, omnes virtutes ejus: sic et de visibilibus dicat, laudate eum, omne quod lucet.\n\nLaudate eum, coeli coelorum. Plures coelos dicimus. Denique Apostolus usque ad tertium coelum raptum se esse dicit (II Cor. xii). Videte igitur quantus fulgor est, ut coelum coeli sit. Et caetera quae sequuntur, dixit de visibilibus.","english":"The sun is set free, lest it see the Jews; neither the Gentiles, nor those blaspheming their Lord. It sees the parricides, it sees the murderers, and yet it serves the command of him who ordered it. For he makes his sun rise upon the just and the unjust (Matthew 5). Praise him, all you stars and light. Someone may say: What is light without the sun, without the stars, without the moon? We can speak of that which shines between night and day, or between day and night, without the sun: although many think it is the very splendor of the sun. He says therefore: Praise him, all you stars and light. So that just as he had spoken of invisible things, Praise him, all his hosts, so also of visible things he says, Praise him, all that shines.\n\nPraise him, you heavens of heavens. We speak of several heavens. Indeed the Apostle says that he was caught up even to the third heaven (2 Corinthians 12). See therefore how great is the splendor, that there is a heaven of heaven. And the other things that follow, he spoke of visible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1086,"ref":"p1086","source":"Quia ipse dixit, et facta sunt. Dei jussisse fecisse est: ejus imperium fabrica est. Quia ipse dixit, et facta sunt, secundum illud quod in Genesi scriptum est: Et dixit Deus, et fecit Deus (Gen. i). Hoc est, dixit Deus Pater; fecit Filius. Dicat aliquis: Ergo major est ille qui jubet, et minor est iste cui jubetur. Dicunt hoc Ariani, dicunt hoc Eunomiani, et dicunt Macedoniani. Respondeo tibi secundum sensum tuum: O haeretice, dicis, major est Pater qui jubeat, et minor est Filius in eo quod jubeatur ab illo. Si hoc secundum sensum humanum accipis: responde mihi, quid est majus, jubere, an facere? Dico: fiat domus, et alius facit domum. Dicere nihil grande est, facere difficile. Major ergo ille qui facit, quam qui praecipit. Sed et hoc impium est: Non enim Filius major est Patre. Sicut enim hoc impium est de Filio contra Patrem credere, sic et illud impium est de Patre contra Filium credere. Quia ipse dixit, et facta sunt: ipse mandavit, et creata sunt. Una natura jubet et facit. Deus jubet, et Deus facit. Jubet pictor, ut pingat pictor: et pictor pingit, quod pingi praeceperat.","english":"Because he himself spoke, and they were made. For God, to command is to do; his command is his crafting. \"Because he himself spoke, and they were made,\" according to what is written in Genesis: \"And God said, and God made\" (Gen. 1). That is, God the Father spoke; the Son made. Let someone say: \"Therefore the one who commands is greater, and the one who is commanded is lesser.\" The Arians say this, the Eunomians say this, and the Macedonians say this. I answer you according to your own understanding: O heretic, you say that the Father is greater because he commands, and the Son is lesser in that he is commanded by him. If you take this according to human understanding, answer me: which is greater, to command or to do? I say: \"Let a house be built,\" and another builds the house. To speak is nothing great; to do is difficult. Therefore the one who does is greater than the one who orders. But this too is impious; for the Son is not greater than the Father. For just as it is impious to believe this about the Son against the Father, so too it is impious to believe that about the Father against the Son. \"Because he himself spoke, and they were made; he himself commanded, and they were created.\" One nature commands and does. God commands, and God does. The painter commands that the painter paint; and the painter paints what he had ordered to be painted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1087,"ref":"p1087","source":"Statuit ea in soeculum, et in soeculum soeculi: proeceptum posuit, et non proeteribit. Grandis est hominis honor, et grandis infelicitas. Sol tibi currit, elementa tibi serviunt: et tu ignoras Creatorem tuum? Proeceptum posuit, et non proeteribit. Praeceptum soli posuit. Ecce per tantos annos praeceptum Dei numquam praeteriit. Intantum non praeteriit, ut cursus ejus ex humana observatione comprehensus sit. Proeceptum posuit, et non proeteribit. Lunae praeceptum posuit, ut per triginta dies crescat atque decrescat. Numquid cursus suos aliquando mutat? In coelo praeceptum Dei servatur, et in terra non servatur. Mari praeceptum posuit, ut littora sua non egrediatur. Venit oceanus tumens fluctibus, et in se redit, et praeceptum Dei meminit. Totus mundus Deo servit, et praeceptum ejus meminit, et homo solus non meminit. Ideo dicimus, et in Oratione Dominica: Fiat voluntas tua sicut in coelo et in terra (Matt. vi). Sicut in coelo angeli tibi serviunt, et creatura servit, ita serviat et homo. O infelix hominum genus! Descendit ad te Deus: quoniam tu ad coelum non vis ascendere. Non tibi sufficit, quod non suscipis: sed occidis, crucifigis, blasphemas, flagellas? Non tibi sufficit, quod occidis, sed nec poenitentiam agis quod occideris. Dixit de invisibilibus: dixit et de visibilibus, sed de visibilibus coelestibus: nunc etiam de terra. Videte ordinem laudantis.","english":"He established them for ever, and for ever and ever: he set a command, and it shall not pass away. Great is the honor of man, and great his wretchedness. The sun runs for you, the elements serve you: and you do not know your Creator? He set a command, and it shall not pass away. He set a command for the sun. Behold, through so many years the command of God has never passed away. To such a degree it has not passed away, that its course has been comprehended by human observation. He set a command, and it shall not pass away. He set a command for the moon, that through thirty days it wax and wane. Does it ever change its courses? In heaven the command of God is kept, and on earth it is not kept. He set a command for the sea, that it not go beyond its shores. The ocean comes swelling with waves, and returns into itself, and remembers the command of God. The whole world serves God, and remembers his command, and man alone does not remember. Therefore we say, even in the Lord's Prayer: Thy will be done on earth as it is in heaven (Matt. 6). As the angels in heaven serve you, and creation serves, so let man also serve. O wretched race of men! God descended to you: because you do not wish to ascend to heaven. Is it not enough for you that you do not receive him: but you kill, you crucify, you blaspheme, you scourge? Is it not enough for you that you kill, but you do not even repent that you have killed? He spoke of invisible things: he spoke also of visible things, but of visible heavenly things: now also of the earth. See the order of the one who praises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1088,"ref":"p1088","source":"Primum laudant invisibilia, deinde visibilia. Et ipsa visibilia, dividuntur in duo: in coelestia et terrestria. Dixit de coelestibus, nunc dicit de terrestribus.\n\nLaudate Dominum de terra. Quoniam laudaverunt angeli, laudavit coelum: laudet et terra. Videamus de terra qui prius laudent. Dracones et omnes abyssi, ignis, grando, nix, glacies, spiritus procellarum, quoe faciunt verbum ejus: montes et omnes colles, ligna fructifera, et omnes cedri, bestioe, et universa pecora, serpentes et volucres pennatoe. Post tanta quid dicitur? Post dracones, post serpentes, post ignem, post grandinem, post bestias, et universa pecora: o homo, qui tibi grandis videris, de te dicitur, et non de simplici homine, sed de his hominibus qui inter homines majores sunt.\n\nReges terroe, et omnes populi: principes, et omnes judices terroe. Deinde quid sequitur?","english":"First they praise the invisible things, then the visible. And the visible things themselves are divided into two: heavenly and earthly. He has spoken of the heavenly; now he speaks of the earthly.\n\nPraise the Lord from the earth. Since the angels have praised, since heaven has praised, let the earth also praise. Let us see who from the earth are to praise first. Dragons and all the deeps, fire, hail, snow, ice, the spirit of storms, which do his word: mountains and all hills, fruitful trees and all cedars, beasts and all cattle, serpents and birds of feather. After such great things, what is said? After the dragons, after the serpents, after the fire, after the hail, after the beasts and all cattle: O man, who seem great to yourself, it is said of you, and not of the ordinary man, but of those men who are greater among men.\n\nKings of the earth and all peoples: princes and all judges of the earth. Then what follows?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1089,"ref":"p1089","source":"Juvenes et virgines, senes cum junioribus laudent nomen Domini, quia exaltatum est nomen ejus solius, et caetera quae sequuntur. O quanta in istis mysteria continentur! Laudaverunt coelestia, laudaverunt invisibilia: nunc ad terrena descendit, et ad laudationem Dei, primum dracones et abyssi concitantur. Ubi abundavit peccatum, superabundavit gratia (Rom. v). Qui primum draco eras, qui habebas venena serpentis: o tu qui primum abyssus eras, et tenebrae super abysso ferebantur (Gen. i). Videte quid dicat: Ubi dracones, ubi venena, ubi abyssus, ubi tenebrae? Ne desperes igitur. O tu qui draco eras, qui tenebrosus eras, et Deum laudare non audebas: age poenitentiam, et statim converteris. Licet in Hebraeo non habeat dracones, sed habeat thani nim, quod interpretatur, cete. Dicitur autem cete infinitae esse magnitudinis. Denique ipse cete in abyssis esse dicitur. Dicamus ergo primum secundum litteram. Videte quid dicat: Laudate ea quae in mari sunt, et laudate ca quae extra mare sunt. Dracones et omnes abyssi. A parte totum synecdochicos. Deinde sequitur: Ignis. Videte concordantem discordiam aquae et ignis: simul laudant Deum. Dracones et omnes abyssi. Universa quae nascuntur ex aqua, nascuntur ex igne, hoc est, ex humore, et calore; nec ignis solus generare potest sine humore, nec humor sine igne. Nihil est tam contrarium, quam humor calori, et calor humori.","english":"Young men and maidens, old men with the younger, let them praise the name of the Lord, for his name alone is exalted, and the rest that follows. O how great are the mysteries contained in these things! The heavenly things have praised, the invisible things have praised; now he descends to earthly things, and to the praise of God first dragons and the deeps are stirred up. Where sin abounded, grace did more abound (Rom. 5). You who once were a dragon, who had the poisons of the serpent; O you who once were the deep, and darkness was borne over the deep (Gen. 1). See what he says: where are the dragons, where the poisons, where the deep, where the darkness? Do not despair, therefore. O you who were a dragon, who were dark, and did not dare to praise God: do penance, and you will be converted at once. Although in the Hebrew it does not have \"dragons,\" but has thannim, which is interpreted as \"sea monsters.\" And the sea monsters are said to be of boundless size. Finally, the sea monster itself is said to be in the deeps. Let us therefore speak first according to the letter. See what he says: Praise those things that are in the sea, and praise those things that are outside the sea. Dragons and all the deeps. By synecdoche, from the part to the whole. Then follows: Fire. See the concordant discord of water and fire: together they praise God. Dragons and all the deeps. All things that are born from water are born from fire, that is, from moisture and heat; nor can fire alone generate without moisture, nor moisture without fire. Nothing is so contrary as moisture to heat, and heat to moisture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1090,"ref":"p1090","source":"Tamen voluntate Dei, haec quae inter se diversa sunt, in nostra nativitate concordant. Grando, nix, glacies, et spiritus procellarum, quoe faciunt verbum ejus. Multa sunt quae dicantur, et in singulis immorari non possum. Grando, nix, glacies, et spiritus procellarum. Omnia quae videmus in mundo, nobis serviunt. Serpentes, abyssi, ignis, grando, nix, spiritus procellarum videntur sine ratione esse: sed nobis serviunt. Die hesterna tempestas fuit, videbatur nobis esse contrarium: erat frigus: erat humor: erant pluviae. Hoc quod ad horam nobis videtur esse contrarium, pro nobis est: fructum enim nobis parit. Vide enim quid dicit: Illa et illa quae faciunt verbum ejus. Erubesce, homo. Serpentes, abyssi, nix, pluviae, tempestas, verbum Dei faciunt, et tu non facis. Montes et omnes colles. Nec montes mutantur in colles, nec valles in montes: servant naturam suam. Ligna fructifera, et omnes cedri. Lignum vides quasi siccum amissis foliis: aestas cum venerit, tibi mittit germen: tibi fructus parturit. Lignum tibi fructum parit, et tu Deo fructus non paris. Et omnes cedri. Imi– tare cedrum. Cedri nituntur ad alta: quasi ad coelum ire festinant. Et tu imitare ligna irrationabilia. Bestioe et universa pecora. Non mutant naturam suam. Omnia stant in ordine suo, absque solo homine, cui omnia subjecta sunt. Serpentes et volucres pennatoe.","english":"Nevertheless, by the will of God, these things which are diverse among themselves are brought into harmony in our birth. Hail, snow, ice, and the spirit of storms, which do his word. There are many things that could be said, and I cannot linger over each one. Hail, snow, ice, and the spirit of storms. All things that we see in the world serve us. Serpents, the deeps, fire, hail, snow, the spirit of storms seem to be without reason: but they serve us. Yesterday there was a storm; it seemed to us to be adverse: there was cold, there was moisture, there were rains. This very thing which for a time seems to us to be adverse is for our good: for it brings forth fruit for us. For see what he says: Those things and those things which do his word. Blush, O man. Serpents, the deeps, snow, rains, the storm do the word of God, and you do not. Mountains and all hills. Mountains are not changed into hills, nor valleys into mountains: they keep their own nature. Fruit-bearing trees, and all cedars. You see a tree as though dry, its leaves lost: when summer comes, it sends forth a bud for you: it brings forth fruit for you. A tree brings forth fruit for you, and you do not bring forth fruit for God. And all cedars. Imitate the cedar. Cedars strive toward the heights: as though they hasten to go to heaven. And do you imitate irrational trees. Beasts and all cattle. They do not change their nature. All things stand in their own order, except man alone, to whom all things are subject. Serpents and winged birds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1091,"ref":"p1091","source":"Neque ea quae in coelo sum, ad terram veniunt: sed ibi Deo serviunt. Dicat aliquis, secundum historiam loqueris: non dicis allegorice. Si secundum historiam dicis: quare primum abyssi, et nix, et grando, deinde ligna fructifera, et caetera irrationabilia laudant Deum, et ad extremum homo? Legamus Genesim, et secundum ordinem nativitatis, et creaturarum, ita videbimus cuncta laudare. Ibi enim scriptum est, primum eas animantes factas esse, quae in aqua sunt: deinde ea facta quae in terra sunt: deinde facta volatilia, et postea hominem unum fecit. Igitur sicut primum factum est: sic laudat Dominum. Sed alius sensus est: O homo, universa ista quae dixi, cujus causa facta sunt? Bestiae, serpentes, ligna fructifera, volucres pennatae: haec universa in eo laudant Deum: quia non mutant naturam suam. Reges terroe, et omnes populi, principes et omnes judices terroe. Juvenes et virgines, senes cum Junioribus laudent nomen Domini, quia exaltatum est nomen ejus solius. Omnis aetas, omnis sexus, omnisque potestas illum laudet: cui Pater evacuatis potestatibus, dedit nomen excelsum: nec quisquam sibi quo utitur, revocet, sed ei de quo et sequitur:","english":"Neither do the things that are in heaven come down to earth, but there they serve God. Let someone say: you speak according to the historical sense; you do not speak allegorically. If you speak according to the historical sense, why do the deep, and snow, and hail first praise God, then the fruit-bearing trees and the other irrational creatures, and finally man? Let us read Genesis, and according to the order of creation and of creatures, so shall we see all things praising. For there it is written that first those living things were made which are in the water; then those things were made which are on the earth; then the birds were made, and afterward he made man, one. Therefore, just as it was first made, so it praises the Lord. But there is another meaning: O man, all these things that I have said, for whose sake were they made? Beasts, serpents, fruit-bearing trees, feathered birds: all these praise God in this, that they do not change their nature. Kings of the earth, and all peoples, princes and all judges of the earth. Young men and virgins, the old with the younger, let them praise the name of the Lord, because his name alone is exalted. Let every age, every sex, and every power praise him: to whom the Father, having emptied the powers, gave a name that is high: and let no one take back for himself what he uses, but let it be for him from whom it also follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1092,"ref":"p1092","source":"Confessio ejus super coelum et terram. Quia juxta Apostolum, omnia ei confitentur: non solum coelestia ac terrena, verum etiam et inferna (Philipp. ii). Et exaltavit cornu populi sui. Ecclesiastici utique.\n\nHymnus omnibus sanctis ejus, filiis Israel populo appropinquanti sibi. His deputatur coelestis hymnus, qui in eo sancti effecti sunt: qui eum mente conspiciunt: qui ejus fidei appropinquant: quos ab eo perversitas iniqua non separat: qui nos dignetur tradere in regnum Deo Patri, et conformes efficere claritati corporis sui: ut jam non ei locali et transitorio cantu, sed perpetuo, et immobili coelestis stationis hymno, jugi modulatione canamus: quia ipsi est cum aeterno Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.\n\nPSALMUS CXLIX.\n\nIste psalmus lectus est, qui habet in principio:\n\nCantate Domino Canticum novum. Quia et nonagesimus quintus psalmus, et nonagesimus septimus eadem habent principia. Nonagesimus quintus psalmus hoc titulo praenotatur: Psalmus David, quando domus oedificabatur post captivitatem, id est, post poenitentiam, domus Christi aedificatur. Quoniam igitur dixit primo: Cantate Domino canticum novum, et novus populus cantat canticum novum, et benedixit: nos ad reliqua curramus.","english":"His confession is over heaven and earth. Because, according to the Apostle, all things confess to him: not only heavenly and earthly things, but even the things under the earth (Philippians 2). And he has exalted the horn of his people. Of the Church, surely.\n\nA hymn to all his saints, to the children of Israel, to the people drawing near to him. To these is assigned the heavenly hymn, who have been made saints in him: who behold him in mind: who draw near to his faith: whom perverse iniquity does not separate from him: who deigns to hand us over into the kingdom of God the Father, and to make us conformable to the brightness of his body: so that now not with a local and transitory song, but with the perpetual and unchanging hymn of the heavenly station, we may sing with unceasing modulation: because to him is with the eternal Father and the Holy Spirit honor and glory for ages of ages. Amen.\n\nPSALM 149.\n\nThis psalm has been read, which has at its beginning:\n\nSing to the Lord a new song. Because both the ninety-fifth psalm and the ninety-seventh have the same beginnings. The ninety-fifth psalm is prefaced with this title: A psalm of David, when the house was being built after the captivity, that is, after repentance, the house of Christ is built. Since, therefore, he said first: Sing to the Lord a new song, and the new people sings a new song, and he blessed: let us run to the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1093,"ref":"p1093","source":"Loetetur Israel in eo qui fecit ipsum. Ille laetetur, qui sensu videt Deum. Israel enim hic interpretatur, sensu videns Deum. Et filii Sion exsultent in rege suo. Filii Ecclesiae, filii novi populi, exsultent in rege suo, in Christo, qui regnat in eis. Videtis quomodo leviter summa quaeque perstringimus.\n\nLaudent nomen ejus in choro. Ubicumque chorus est, ibi diversae voces in unum canticum congeruntur. Quomodo enim diversae voces, hoc est, cum simul fuerint congregatae, chorum Domini efficiunt.\n\nLaudent nomen ejus in choro. Ubi dissensio est, ubi invidia, ibi chorus non est.\n\nLaudent nomen ejus in choro: in tympano et psalterio psallant ei. Chorus iste canticum habet, et tympanum, et psalterium habet. Crucifigamus corpora nostra Christo, et tali tympano canamus Deo. In tympano et psalterio psallant ei. Tympanum non habet carnem, sed pellem. Et nos quamdiu carnei sumus, non sumus tympanum. Tympanum non est, nisi quod non habeat carnes: nisi quod tenditur. Tympanum non potest esse contractum, sed extensum. Et nos peccata non contrahant, sed justitia dilatet. Ad reliqua percurramus. In tympano et psalterio psallant ei. Quod in choro dicimus, hoc dicamus in psalterio. Psalterium proprie genus organi est musici, quod est quasi cithara. Similitudinem habet citharae, sed non est cithara.","english":"Let Israel rejoice in him who made him. Let him rejoice who sees God with the understanding. For Israel here is interpreted as \"seeing God with the understanding.\" And let the sons of Zion exult in their king. Let the sons of the Church, the sons of the new people, exult in their king, in Christ, who reigns in them. You see how lightly we touch on the highest matters.\n\nLet them praise his name in chorus. Wherever there is a chorus, there diverse voices are gathered into one song. For in what way do diverse voices—that is, when they have been gathered together at once—make the chorus of the Lord?\n\nLet them praise his name in chorus. Where there is dissension, where there is envy, there is no chorus.\n\nLet them praise his name in chorus: let them sing to him on the timbrel and the psaltery. This chorus has a song, and it has a timbrel and a psaltery. Let us crucify our bodies to Christ, and with such a timbrel let us sing to God. Let them sing to him on the timbrel and the psaltery. The timbrel does not have flesh, but skin. And we, as long as we are fleshly, are not a timbrel. It is not a timbrel unless it has no flesh, unless it is stretched out. A timbrel cannot be contracted, but must be extended. And let sins not contract us, but let righteousness dilate us. Let us run through the rest. Let them sing to him on the timbrel and the psaltery. What we say in the chorus, let us say on the psaltery. The psaltery is properly a kind of musical instrument, which is like a cithara. It has a resemblance to the cithara, but it is not a cithara.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1094,"ref":"p1094","source":"Inter psalterium et citharam, hoc interest: Cithara deorsum percutitur: caeterum psalterium sursum percutitur, quod verbo vulgari dicitur polyphthongum. Hoc est ergo psalterium. Hic ergo praecipitur nobis, ut in cantico novo canamus Deo: non deorsum de cithara, sed desursum, hoc est, in psalterio.\n\nQuia bene placitum est Domino in populo suo, et exaltavit mansuetos in salutem. Beati mites: quoniam ipsi possidebunt terram (Matth. v). Si ergo ibi dicitur, beati mites, hoc est, mansueti: quoniam possidebunt terram, et hic dicitur exaltavit mansuetos in salutem: et isti mansueti haereditate possidebunt terram: ergo ista terra non est deorsum, sed desursum est. Quid enim dicit? Exaltavit mansuetos in salutem. Si enim mansueti istam terram possiderent, quin deorsum est: non diceret, exaltavit.\n\nExsultabunt sancti in gloria. In qua gloria? exsurge, gloria mea, exsurgo psalterium et cithara: exsurgam diluculo. In qua gloria? Necdum enim erat spiritus datus: quia Jesus necdum erat glorificabis (Joan. vii), hoc est, non erat crucifixus. Exsultabunt sancit in gloria. Hoc ergo dico: exsultabunt sancti in cruce. Mihi autem absit gloriari, nisi in cruce Domini nostri Jesn Christi (Galat. vi). Ecce voce Apostoli prophetia completa est. Loetentur in cubilibus suis. Lavabo per singulas noctes lectum meum, lacrymis meis stratum meum rigabo. Illud peccatoris est: illud poenitentis est.","english":"Between the psaltery and the cithara there is this difference: the cithara is struck downward, but the psaltery is struck upward, which in the common tongue is called \"many-voiced.\" This, then, is the psaltery. Here, therefore, we are commanded to sing to God in a new song: not downward from the cithara, but upward, that is, on the psaltery.\n\nBecause the Lord is well pleased in his people, and he has exalted the meek unto salvation. Blessed are the meek, for they shall possess the earth (Matt. 5). If, then, it is said there, \"Blessed are the meek,\" that is, the gentle, \"for they shall possess the earth,\" and here it is said, \"he has exalted the meek unto salvation,\" and these meek shall possess the earth by inheritance—then that earth is not below but above. For what does it say? \"He has exalted the meek unto salvation.\" For if the meek were to possess that earth which is below, he would not say, \"he has exalted.\"\n\nThe saints shall exult in glory. In what glory? \"Arise, my glory; arise, psaltery and cithara; I will arise at dawn.\" In what glory? For the Spirit was not yet given, because Jesus was not yet glorified (John 7), that is, he was not yet crucified. \"The saints shall exult in glory.\" This, then, is what I say: the saints shall exult in the cross. But far be it from me to glory, save in the cross of our Lord Jesus Christ (Gal. 6). Behold, by the voice of the Apostle the prophecy is fulfilled. Let them rejoice in their beds. Every night I will wash my bed; with my tears I will water my couch. That is the sinner's; that is the penitent's.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1095,"ref":"p1095","source":"Hoc vero quod dicitur: Laetabuntur in cubilibus suis, ad sanctos pertinet, ad justos pertinet. Quis de nobis in cubili suo laetatur? Quis non pugnat cum carne sua? Ego cum e lectulo meo vigilavero, non laetor, sed pugno: non regnum coelorum suspiro, sed cum came pugno. Incendium carnis rigo lacrymis, et exstinguo. Propterea dicitur: Lavabo per singulas noctes lectum meum: lacrymis meis stratum meum rigabo (Psal. vi). Lectulus meus qni ardet libidine, exstinguitur lacrymis. Felices isti, de quibus dicitur: Laetabuntur in cubilibus suis.\n\nExsultationes Dei in gutture eorum. Utique qui clamat, non in gutture clamat, sed in labii. Et quomodo dicit, Exsultationes Dei in gutture eorum? Clamantes in cordibus nostris, abba, pater (Rom. viii). Vox quae clamat ad Deum, non est labiorum, sed cordis est. Denique dicit Dominus ad Moysen: Quid clamas ad me (Exod. xiv)? Certe Moyses nihil diterat. Et gladii ancipites in manibus eorum. istud, qui exsultant in cubilibus suis, de sanctis dicitur, de perfectis viris dicitur, quid habent aliud? Et gladios ancipites In manibus suis. Gladii sanctorum ancipites sunt. Legimus in Apocalypsi Joannis, quae in Ecclesiis legitur, et recipitur (neque enim inter apocryphas Scripturas habetor, sed inter ecclesiasticas), dicitur ergo ibi de Domino Salvatore: Et gladios, Inquit, ex otraqoe parte acutus egrediebatur de ore ejus (Apoc. i).","english":"But what is said here, \"They will rejoice in their beds,\" pertains to the saints, pertains to the righteous. Who among us rejoices in his bed? Who does not struggle against his flesh? When I have kept watch from my couch, I do not rejoice but struggle; I do not sigh for the kingdom of heaven but struggle against the flesh. I water the burning of the flesh with tears and extinguish it. Therefore it is said: \"I will wash my bed through every single night; I will water my couch with my tears\" (Ps. 6). My couch, which burns with lust, is extinguished by tears. Blessed are those of whom it is said: \"They will rejoice in their beds.\"\n\n\"The exultations of God are in their throat.\" Surely one who cries out does not cry out in his throat but in his lips. And how does he say, \"The exultations of God are in their throat\"? Crying out in our hearts, \"Abba, Father\" (Rom. 8). The voice that cries out to God is not of the lips but of the heart. Finally the Lord says to Moses: \"Why do you cry out to me?\" (Exod. 14). Certainly Moses had said nothing. \"And two-edged swords in their hands.\" This is said of the saints, is said of perfect men—those who exult in their beds—what else do they have? And two-edged swords in their hands. The swords of the saints are two-edged. We read in the Apocalypse of John, which is read and received in the churches (for it is not held among the apocryphal Scriptures but among the ecclesiastical), so it is said there concerning the Lord Savior: \"And a sword,\" he says, \"sharp on both sides, was going out from his mouth\" (Apoc. 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1096,"ref":"p1096","source":"Vides ergo quod isti sancti gladios istos ancipites, quos habent in manibus, de ore Domini susceperunt? Dominus ergo gladios de ore suo donat sanctis suis. Gladium ancipitem, hoc est, sermonem doctrinae suae. Gladium ancipitem, et secundam historiam, et secundum allegoriam, et secundum litteram, et secundum spiritum. Gladius iste an– ceps, duo capita habet, et de praesenti saeculo loquitur, et de futuro. Et hic occidit adversarios, et in coelo aperit regna coelorum. Gladios istos quare habent sancti?\n\nAd faciendam vindictam, inquit, in nationibus. O si ego gladium istum ancipitem habere possem, ut Vindictam facere possem In nationibus: gentes possem interificere: Arium possem: Eunomium possem: Manichaeum possem: universas haereses possem! Et videte quid dicat: Ad faciendam vindictam in natio– nibus. Ut occidantur, et percant? Non hoc dicit. Increpationes in populis. Increpat, ut salventur populi. Salventur, qui inducti sunt a malis magistris. Non autem possunt populi liberari, nisi magistri obligati fuerint. Unde sequitur:","english":"You see, then, that these saints received from the mouth of the Lord those two-edged swords which they hold in their hands? The Lord, therefore, gives swords from his own mouth to his saints—the two-edged sword, that is, the word of his teaching. The two-edged sword, both according to history and according to allegory, both according to the letter and according to the spirit. This two-edged sword has two heads: it speaks both of the present age and of the age to come. Here it slays adversaries, and in heaven it opens the kingdoms of heaven. Why do the saints hold these swords?\n\nTo execute vengeance, it says, upon the nations. O that I could hold this two-edged sword, so that I might execute vengeance upon the nations: I could slay the nations; I could slay Arius; I could slay Eunomius; I could slay Manichaeus; I could slay all heresies! And see what it says: To execute vengeance upon the nations. That they be killed and perish? It does not say this. Rebukes among the peoples. He rebukes, that the peoples may be saved—saved, that is, those who have been led astray by evil teachers. But the peoples cannot be set free unless the teachers have been bound. Hence it follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1097,"ref":"p1097","source":"Ad alligandos reges eorum in compedibus. Vis populum liberare? magistros liga. Ad alligandos reges. Non vocavit magistros, sed reges. Regnant enim in peccatis, et miseriis eorum. Ad alligandos reges eo– rum in compedibus. Bene dixit, in compedibus: ne magistri multum currerent: ne multos deciperent: sed colligentur et stent. Et nobiles eorum in manicis ferreis, Nobiles eorum videas inter haereticos dicere: Iste vir doctus est: ille signa facit: iste daemones ejicit. Sancti Domini, quia habent gladios ancipites, hoc est, duorum capitum, et de veteri, et de novo Testamento, ligant illos magistros, et praepediunt pedes ipsorum, ne possint currere. Et nobiles eorum in manicis ferreis. Ligant, non occidunt; non interficiunt, sed ligant. Vinciunt manus, et captivos ducont ad Ecclesiam vinculis ferreis. Catenae istae non fiunt, nisi de testimoniis Scripturarum: dum testimonium jungo testimonio. Si vis ut non rumpantur istae catenae, non sint simplices, sed hinc inde contextae: Funiculus enim triplex non rumpitur. Hoc autem totum quare fit?","english":"To bind their kings in fetters. Do you wish to set the people free? Bind the teachers. To bind their kings. He did not call them teachers, but kings. For they reign in their sins and in their miseries. To bind their kings in fetters. He spoke well when he said \"in fetters\": so that the teachers would not run about too much, so that they would not deceive many, but would be bound together and stand still. And their nobles in iron manacles. You may see their nobles among the heretics saying: \"This man is learned; that man performs signs; this one casts out demons.\" The saints of the Lord, because they have two-edged swords—that is, swords with two heads, from both the Old and the New Testament—bind those teachers and shackle their feet, so that they cannot run. And their nobles in iron manacles. They bind, they do not slay; they do not kill, but they bind. They bind their hands and lead them captive to the Church with iron chains. These chains are made from nothing other than the testimonies of the Scriptures, while I join testimony to testimony. If you wish these chains not to be broken, let them not be single strands, but woven from both sides; for a threefold cord is not broken. But why is all this done?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1098,"ref":"p1098","source":"Ut faciant in eis judicium conscriptum. Quid est judicium conscriptum? Ut qui primum negiverant Deum, revertantur postea ad poenitentiam. Judicium conscriptum, ut captivos suos solvant, ut quos liga– verant, et quos ab Ecclesia duxerant, in Ecclesia postea dissolvant. Ut faciant in eis judicium conscri– ptum. Verbis simplicioribus loquor, hoc est, ut sic eos judicent, quomodo in Scripturis sanctis digestum est. Gloria hoec est omnibus sanctis ejus. Vere non gloria est, ubi est aurum, ubi est argentum ubi gemmae, ubi vestimenta sunt serica. Quicumque habet istos gladios, quid habet aliud necessarium? Vide quid dicit: Gloria hoec est omnibus sanctis ejus. Rogemus Deum, ut hanc habeamus gloriam: ut gladius de ore nostri Salvatoris egrediens, armet nostras manus. Qui hanc romphaeam habet, saeculi gladium non timet. Rem vobis dico novam: Frequenter gladius istius saeculi concidit illum gladium. Frequenter evenit, ut saeculi gladius donet nobis illum gladium. Si enim istum timuerimus, illum non accipiemus. Gratias igitur agamus ei qui habet istum gladium, et benedicamus eum in saecula saeculorum. Amen.","english":"That they may execute in them the written judgment. What is the written judgment? That those who first denied God may afterward return to repentance. The written judgment, that they may release their captives, that those whom they had bound, and whom they had led away from the Church, they may afterward loose within the Church. That they may execute in them the written judgment. I speak in simpler words, that is, that they may judge them in the way that has been set out in the Holy Scriptures. This is glory for all his saints. Truly there is no glory where there is gold, where there is silver, where there are gems, where there are silken garments. Whoever has these swords, what else does he need? See what he says: This is glory for all his saints. Let us ask God that we may have this glory: that the sword going forth from the mouth of our Savior may arm our hands. He who has this sword does not fear the sword of the world. I tell you a new thing: frequently the sword of this world has cut down that sword. Frequently it happens that the sword of the world gives us that sword. For if we fear this one, we shall not receive that one. Let us therefore give thanks to him who has this sword, and bless him for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1099,"ref":"p1099","source":"PSALMUS CL.\n\nAlleluia. Iste psalmus tertii quinquagenarii continet sacramentum, id est, quod primus per baptismum et poenitentiam ad innocentiae nos regenerat bonum: secundus, post judicium fructum innocentiae Comprehendit: tertius, expleta divinae civitatis aedificatione, et consummata omnium sanctorum spe, ad aeternam gratulationem laudationemque nos exhortatur. Ait enim:\n\nLaudate Dominum in sanctis ejus. Qui eos post celebratum judicium, in aeternitatis gloria collocabit. Laudate eum in firmamento virtutis ejus. Eo quod omni infirmitate sublata, firmamentum his aeternae virtutis invexerit.\n\nLaudate eum in virtutibus ejus. Pro eo quod mortem immortalitate potentialiter consumens, incommutabilis vitae eis tribuerit gloriam: quam nec oculus vidit, nec auris audivit, nec in cor hominis ascendit (I Cor. ii). Laudate eum secundum multitudinem magnitudinis ejus. Quia multifario honore distinctas coelestium corporum deputat mansiones, sicut Dominus ait: Apud Patrem meum multae mansiones sunt (Joan. xiv).","english":"PSALM 150.\n\nAlleluia. This psalm contains the sacrament of the third fifty, that is: the first fifty regenerates us unto the good of innocence through baptism and repentance; the second comprehends the fruit of innocence after judgment; the third, once the building of the divine city is completed and the hope of all the saints is consummated, exhorts us to eternal rejoicing and praise. For it says:\n\nPraise the Lord in his holy ones. He who, after the judgment has been celebrated, will place them in the glory of eternity. Praise him in the firmament of his power. Because, with every infirmity removed, he has brought upon them the firmament of eternal power.\n\nPraise him in his powers. For in that he mightily consumes death by immortality, he has granted them the glory of unchangeable life: which neither eye has seen, nor ear heard, nor has it entered into the heart of man (1 Cor 2). Praise him according to the multitude of his greatness. Because he assigns to the heavenly bodies their mansions, distinguished by manifold honor, as the Lord says: In my Father's house are many mansions (John 14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1100,"ref":"p1100","source":"Laudate eum in sono tuboe. In quo bello occisi vicerunt: conterente Domino Satanam sub pedibus eorum. Laudate eum in psalterio et cithara. Eo quod eis vel de coelo canticum legis implere praestiterit: vel post monificatam carnem (Rom. xvi), quae cithara accipitur, in se vivificaverit.\n\nLaudate eum in tympano et choro. In tympano, quod mortificatum corpus sit immortalitate denatem. In choro, quod choris sit angelicis sociatum. Laudate eum in chordis et organo. Quod per ciborum abstinentiam retortis visceribus, concupiscentiisque evictis carnalibus, digni inventi sunt regno Dei, ad concinendas divinas laudes.\n\nLaudate eum in cymbalis bene sonantibus: laudate eum in cymbalis bene tinnientibus. impletur haec laus in cymbalis bene sonantibus exsultantibusque, eo quod corruptione carnis sanguinisque depulsa, conformati ad imaginem Creatoris, omni plenitudine spei complete, sicut sol resplendeant in regno Dei Patris omnipotentis. Omnis spiritus laudat Dominum. In hoc ergo regno non caro, non sanguis, non corruptio, sed homo jam spiritualis totus effectus: Deum in spiritu (qui est spiritus) laudare nen desinat. Qui nobis praestare dignetur, ut in hoc saecula factores legis effecti, in hujus vitae agone probati, et fideles inventi, spiritualibus ditati fructibus, his mereamur adjungi concinentibus.","english":"Praise him with the sound of the trumpet. In that war those who were slain have conquered, the Lord crushing Satan under their feet. Praise him with the psaltery and harp. Because he has granted them either to fulfill the song of the law from heaven, or after the flesh has been made alive (Rom. 16), which is understood as the harp, he has given them life in himself.\n\nPraise him with the timbrel and dance. With the timbrel, because the mortified body is stripped of immortality. With the dance, because it is joined to the angelic choirs. Praise him with strings and organ. Because through abstinence from foods, with their inward parts wrung out and carnal desires conquered, they have been found worthy of the kingdom of God, to sing forth divine praises in harmony.\n\nPraise him with cymbals well sounding; praise him with cymbals well tinkling. This praise is fulfilled in the cymbals well sounding and exulting, because, with the corruption of flesh and blood driven away, conformed to the image of the Creator, filled with all fullness of hope, they shine like the sun in the kingdom of God the Father almighty. Let every spirit praise the Lord. In this kingdom, therefore, not flesh, not blood, not corruption, but man now made wholly spiritual: let him not cease to praise God in the spirit (who is spirit). May he deign to grant us that, having become doers of the law in this world, proven in the struggle of this life, and found faithful, enriched with spiritual fruits, we may deserve to be joined to these who sing in harmony.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1101,"ref":"p1101","source":"Ipsi gloria et imperium cum aeterno Patre et Spiritu sancto, et in cuncta saecula saeculorum. Amen.\n\nSECUNDA EXPOSITIO SUPER PSALMUM CXIX.\n\nVeniamus ad psalmum qui post centesimum decimum octavum psalmum lectus est. Centesimus decimus octavus psalmus (ut frequenter diximus) litteratus est, hoc est, alphabetites est: ab aleph enim incipit usque ad extremam litteram Hebraeam, quae Hebraice dicitur thau. Et singuli versus, a sin– gulis litteris incipiunt. Viginti duae sunt litterae Hebraicae, et octoni versae a singulis litteris incipiunt. Verbi causa, ab a littera, quae dicitur aleph, oct(??) versus incipiunt. Rursum cum illi finiti fuerint, a secunda littera quae dicitur beth, alii octo versus incipiunt. Et in tertio illis finitis, ab altera quae vocatur cimel, alii octo versus incipiunt. Ergo centesimus decimus octavus psalmus alpbabetites est. Si volumus legere epistolam, non possumus legere, nisi prius sciamus litteras. Sic Igitur et nos non possumus Scripturas cognoscere, nisi prinum alphabetum noverimus. Centesimus ergo decimus octavus psalmus alphabetites moralis est, et instruit vitam nostram. Et quia nunc non est temporis de universe psalmo dicere, dicamus nunc de primo graduum psalmo, qui sic incipit;","english":"To him be glory and dominion with the eternal Father and the Holy Spirit, and for all ages of ages. Amen.\n\nTHE SECOND EXPOSITION ON PSALM 119.\n\nLet us come to the psalm which is read after the one hundred eighteenth psalm. The one hundred eighteenth psalm (as we have often said) is lettered, that is, it is alphabetical: for it begins from aleph all the way to the last Hebrew letter, which in Hebrew is called thau. And the individual verses begin with individual letters. There are twenty-two Hebrew letters, and eight verses begin with each individual letter. For example, from the letter a, which is called aleph, eight verses begin. Again, when those have been finished, from the second letter, which is called beth, another eight verses begin. And when those are finished in the third place, from another letter, which is called gimel, another eight verses begin. Therefore the one hundred eighteenth psalm is alphabetical. If we wish to read a letter, we cannot read it unless we first know the letters. So then we too cannot know the Scriptures unless we first know the alphabet. Therefore the one hundred eighteenth psalm is alphabetical and moral, and it instructs our life. And because it is not now the time to speak about the whole psalm, let us now speak about the first of the gradual psalms, which begins thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1102,"ref":"p1102","source":"Ad Dominum cum tribularer clamavi, et exaudivit me. Propterea autem vocantur graduum psalmi, ut frequenter diximus, quoniam gradibus quibusdam ad majora conscendimus. Nuuc non est temporis de omnibus psalmis graduum disputare, et dicere, quomodo per singulos psalmos gradus fiant, ut ad summa veniamus. Interim dicamus nunc de primo gradu, relinquentes mysterium quare decimus quintus gradus dicatur; eamdem enim rem frequenter dicere, taedium est audientibus. Unde et Apostolus quindecim dies se testatur fecisse apud Petrum in Jerosolyma, ut conferret utrumque Testamentum, et septenarium, et octonarium (Galat. ii). Multa sunt quae dicantur. Ad Dominum cum tribularer clamavi, et axaudivit me. Quicomque adhuc in imo gradu est, respicit altissimum graduum decimum quintum. Quicumque in quinto decimo fuerit, jam juxta templum est, et istud templum, cujus nunc ruinas videmus, offendit Dominum suum. Et quid dixit Dominus? Surgite, abeamus hinc (Joan. xiv). Et quid dicit In alio loco? Relinquetur vobis domus vestra deserta (Luc. xiii). Dominus egressus est, et templum corruit. Hoc igitur templum in circuitu quindecim gradus habet. Signa aliqua videmus: numerate, et videbitis ita esse ut dicimus. Levitae igitur, et sacerdotes, unusquisque secundum ordinem stabat in gradibus. Verbi causa: Qui pontifex erat, stabat in primo gradu, hoc est, in quinto decimo gradu sursum.","english":"To the Lord when I was in trouble I cried, and he heard me. For this reason, as we have often said, they are called psalms of degrees, because by certain steps we ascend to greater things. Now it is not the time to dispute about all the psalms of degrees, and to say how through each individual psalm steps are made, so that we may come to the highest things. For the present let us speak about the first step, leaving aside the mystery of why it is called the fifteenth step; for to say the same thing frequently is wearisome to hearers. Hence also the Apostle testifies that he spent fifteen days with Peter in Jerusalem, so that he might compare each Testament, both the sevenfold and the eightfold (Gal. 2). There are many things that could be said. To the Lord when I was in trouble I cried, and he heard me. Whoever is still on the lowest step looks toward the highest, the fifteenth, of the steps. Whoever is on the fifteenth is already near the temple, and that temple, whose ruins we now see, offended its Lord. And what did the Lord say? Rise, let us go from here (John 14). And what does he say in another place? Your house will be left to you desolate (Luke 13). The Lord departed, and the temple fell. This temple, then, has fifteen steps around it. We see certain signs: count, and you will see that it is as we say. The Levites, therefore, and the priests, each one stood on the steps according to his order. For example: he who was the high priest stood on the first step, that is, on the fifteenth step upward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1103,"ref":"p1103","source":"In secundo vero gradu stabant sacerdotes, et in ipsis sacerdotibus erat diversitas. In tertio rursum minores stabant. In quarto rursum stabant Levitae. Et inter Levitas erat multa diversitas: quicumque erat extremus, ille in novissimo gradu erat. Considerate quoniam terrenum hoc templum, coelestis templi figura est: Stella enim a stella differt in claritate: ita et resurrectio mortuorum (II Cor. xv). Felix qui in quinto decimo gradu in coelesti Jerusalem, et in templo esse meruerit. Tamen quia illud grande est, et illud puto esse apostolorum, martyrumque sanctorum: nos oremus, ut saltem in ultimo gradu templi Domini esse mereamur. In diversis quidem stant gradibus, sed unum psalmum in laudes Domini canunt. Diversa loca sunt: sed una laus Domini. Hoc quod diximus de coelesti Jerusalem, nunc Interim in isto saeculo constituti, puto diebus omnibus exerceri. Alius nostrum in primo gradu est, non desperet secundum; qui in secundo gradu est, non desperet tertium. Felices martyres, quorum multi de novissimo gradu, in primum gradum ascendere meruerunt. Qui vivit in isto saeculo, non potest statim de primo ad summum conscendere. Non debemus igitur contenti esse primo gradu, semper debemus ad majora conari. Nec qui in novissimo est, desperet primum; nec qui in primo est, debet esse securus: potest enim cadere in ultimum.","english":"But in the second degree stood the priests, and among the priests themselves there was diversity. In the third again stood the lesser ones. In the fourth again stood the Levites. And among the Levites there was great diversity: whoever was the lowest, he was in the last degree. Consider that this earthly temple is a figure of the heavenly temple: for star differs from star in brightness, so also is the resurrection of the dead (2 Cor 15). Blessed is he who has merited to be in the fifteenth degree in the heavenly Jerusalem and in the temple. Yet because that is great, and I think it belongs to the apostles and holy martyrs, let us pray that we may merit to be at least in the last degree of the Lord's temple. They stand indeed in different degrees, but they sing one psalm in the praises of the Lord. The places are different, but the praise of the Lord is one. What we have said of the heavenly Jerusalem, I think is now, while we are established in this world, carried out in all our days. One of us is in the first degree; let him not despair of the second; he who is in the second degree, let him not despair of the third. Blessed are the martyrs, many of whom from the last degree have merited to ascend to the first degree. He who lives in this world cannot at once climb from the first to the highest. We ought not, therefore, to be content with the first degree; we ought always to strive for greater things. Nor should he who is in the last despair of the first; nor should he who is in the first be secure, for he can fall to the last.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1104,"ref":"p1104","source":"Ego puto illud esse quod significat etiam Jacob scala, quando fugit Jacob Esau fratrem suum. Et venit, inquit, in Bethel, et dormivit ibi, et posuit lapidem ad caput suum (Gen. xxviii). Videte nostrum, fugiebat hominem crudelissimum, fugiebat fratrem, et auxilium invenit in lapide. Lapis ille Christus est: lapis hic his qui persecutionem patiuntur, auxilium est. Caeterum Judaeis incredulis, lapis offensionis, et petra scandali (I Petr. ii). Et vidit, inquit, ibi Jacob scalam erectam de terra usque ad coelum, et in coelo, inquit. Dominum. Et vidit, inquit, angelos ascendentes et descendentes. Videte quid dicat: Vidit angelos conscendentes: vidit Paulum conscendentem. Vidit angelos descendentes: Judas proditor corruebat. Vidit angelos ascendentes: sanctos homines de terra ad coelum pergentes. Vidit angelos descendentes: diabolum et daemones cum exercitu suo de coelo praecipitatos. Grandis est difficultas de terris ad coelestia conscendere. Facilius ruimus quam conscendimus, facile ruimus: in ascendendo grandis labor est, grandis sudor est. Si fuero in primo gradu, quantum mihi restat usque ad coelum! Si fuero in secundo, si in tertio, si in quarto, si in decimo, quid mihi prodest nisi ad summum pervenero? Fac mihi istam scalam quindecim habere gradus: veni usque ad quartum decimum; nisi quintum decimum tenuero, quid mihi prodest quod ad quartum decimum veni?","english":"I think that this is what Jacob's ladder also signifies, when Jacob fled from his brother Esau. And he came, it says, to Bethel, and slept there, and placed a stone at his head (Gen. 28). See our man: he was fleeing a most cruel man, he was fleeing his brother, and he found help in a stone. That stone is Christ: this stone is help for those who suffer persecution. But for unbelieving Jews, a stone of stumbling and a rock of scandal (1 Pet. 2). And he saw, it says, there Jacob a ladder set up from earth up to heaven, and in heaven, it says, the Lord. And he saw, it says, angels ascending and descending. See what he says: He saw angels ascending: he saw Paul ascending. He saw angels descending: Judas the traitor was falling. He saw angels ascending: holy men going from earth to heaven. He saw angels descending: the devil and demons cast down from heaven with their army. Great is the difficulty of ascending from earthly things to heavenly things. We fall more easily than we ascend, we fall easily: in ascending there is great labor, great sweat. If I have been on the first step, how much remains for me up to heaven! If I have been on the second, if on the third, if on the fourth, if on the tenth, what does it profit me unless I have reached the top? Suppose I have this ladder with fifteen steps: I have come as far as the fourteenth; unless I hold the fifteenth, what does it profit me that I came to the fourteenth?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1105,"ref":"p1105","source":"Et si ad quintum decimum venero et corruero, major ascensus, major ruina est. Simulque considera sacramentum: quia grandis labor est, et grandis sudor, de terris ad coelum conscendere. Vultis scire qui sunt isti gradus? Qui est primus gradus? Ego puto primum gradum esse jejunium: adhuc enim juxta terram est: recedimus de terra, conscendimus: tamen adhuc de terrenis, et corporalibus cogitamus. Dicat aliquis: quid mihi prodest jejunium? ego quaero, ut anima mea pura sit apud Dominum: quanti non jejunant, et sancti sunt! Ego non hoc dico. Si Paulus apostolus castigabat corpus suum, et servituti subjiciebat: ne aliis praedicans, ipse reprobus inveniretur (I Cor. ix); si dicit: Video autem aliam legem resistentem legi mentis meae, et ducentem me in captivitatem; et postea dicit: Infelix ego homo, quis me liberabit de corpore mortis hujus! si ille insidias corporis timet, nos securi sumus? Si ille dicit: Quando infirmor, tunc fortior sum: infirmitas corporis, sanitas animae est. Hoc totum quare dico: Quia abstinentia primus gradus est, et non statim putemus quod si jejunaverimus, concendamus ad regna coelorum. Jejunia nos non ducunt ad regna coelorum: sed sine jejuniis, non conscendimus ad regna coelorum. Sola non prosunt, cum aliis prosunt. Hoc totum quare dixi? Quia quasi fundamentum est ascendentibus ad majora.","english":"And if I come to the fifteenth and fall, the ascent is greater, the fall is greater. And at the same time consider the mystery: because it is great labor and great sweat to climb from the earth to heaven. Do you wish to know who these steps are? Which is the first step? I think the first step is fasting: for it is still near the earth: we withdraw from the earth, we climb: yet we still think of earthly and bodily things. Let someone say: what does fasting profit me? I seek that my soul be pure before the Lord: how many do not fast, and are holy! I do not say this. If the apostle Paul chastised his body and brought it into subjection, lest while preaching to others he himself be found reprobate (1 Cor. 9); if he says: But I see another law resisting the law of my mind and leading me into captivity; and afterward he says: Wretched man that I am, who will deliver me from the body of this death! if he fears the snares of the body, are we secure? If he says: When I am weak, then I am stronger: weakness of body is health of soul. Why do I say all this? Because abstinence is the first step, and let us not immediately think that if we have fasted, we climb to the kingdoms of heaven. Fasts do not lead us to the kingdoms of heaven: but without fasts, we do not climb to the kingdoms of heaven. Alone they do not profit, with other things they profit. Why did I say all this? Because it is, as it were, the foundation for those ascending to greater things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1106,"ref":"p1106","source":"Secundus vero gradus est: saeculo renuntiare, nihil de saeculo quaerere, terrena contemnere. Aliquis dicat: Et hoc facere secundus est? Ego dico secundum. Nihil est terrena dimittere: vitia animae dimittere, grande est. Si enim jejunavero, hoc est, si fuero in primo gradu: si dimisero possessiones meas, hoc est, si fuero in secundo gradu, quid mihi prodest, si rixosus sum, si iracundus sum, si detractor sum, si invidus sum? Nihil grande est terrena dimittere: majora sunt vitia, quae dimittenda sunt. Sed dicat aliquis, difficile est: grande est: durum est. Et ideo grande est, quia difficile est: athleta non coronatur, nisi legitime certaverit. Nulli faciat desperationem, arduus ascensus est, difficilis est: desperatio nascitur. Noli desperare, o homo, in quinto decimo gradu Dominus supra est: intuetur te: dat auxilium. Si in primo gradu es, et videtur tibi grande esse spatium inter primum, et quintum decimum: noli respicere gradum, sed coelum aspice. Et vide quid dicat. Non dixit: Vidi Dominum stantem in quinto decimo gradu: nos enim ad stantem, et erectum Dominum pervenire non poteramus; sed vide quid dicat: Vidi Dominum innitentem super scalam (Gen. xxxviii). Vide quid dicat de eo qui stabat: Incurvavit se, et humiliavit se, ut nos possemus ascendere. Dominus incurvus est propter te, humiliavit se: securus ascende.","english":"The second step, however, is this: to renounce the world, to seek nothing from the world, to despise earthly things. Someone may say: And is this, too, a second step? I say it is the second. To let go of earthly things is nothing; to let go of the vices of the soul is a great thing. For if I have fasted, that is, if I have been on the first step; if I have given up my possessions, that is, if I have been on the second step, what does it profit me if I am quarrelsome, if I am hot-tempered, if I am a slanderer, if I am envious? It is no great thing to let go of earthly things; the vices that must be let go are greater. But let someone say, It is difficult; it is a great thing; it is hard. And for that very reason it is great, because it is difficult: the athlete is not crowned unless he has competed according to the rules. Let no one create despair for himself: the ascent is steep, it is difficult; despair is born from this. Do not despair, O man: on the fifteenth step the Lord is above; he watches you; he gives help. If you are on the first step, and the distance between the first and the fifteenth seems great to you, do not look at the step, but look at heaven. And see what it says. It did not say: I saw the Lord standing on the fifteenth step; for we could not reach a Lord standing and erect; but see what it says: I saw the Lord leaning upon the ladder. See what it says about him who stood: He bent down and humbled himself, so that we might be able to ascend. The Lord is bent down for your sake, he has humbled himself: ascend without fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1107,"ref":"p1107","source":"Iste igitur, qui nunc in primo gradu est, non est in tribulatione: jam enim recessit de tribulatione, jam in primo gradu posuit pedem. Non enim dicit: Nunc tribulor, nunc clamo; sed quia in primo gradu est, refert quid passus est. Et quid dicit? Ad Dominum cum tribularer, clamavi, et exaudivit me. Antequam in primo gradu pedem ponerem, tribulabar, quia non poteram terrena dimittere. Ad Domi– num eum tribularer clamavi, et exaudivit me. Videtur iste versiculus nihil habere intrinsecus. Versiculus parvus est: sed tres sensus habet in se pariter conglutinatos. Quid enim dicit? Cum tribularer, ecce unum, clamavi; et post clamorem quid? et audivit me. In uno versu prior tribulatio, clamatio, exauditio. Non dixit: Quando securus eram, quando laetus eram, clamavi, sed quando tribulabar, clamavi. Petitis, inquit, et non exaudimini: quia negligenter petitis (Jac. iv). Ad Dominum cum tribularer, cla– mavi, et exaudivit me. Quid me exaudivit? Fecit me stare in primo gradu? verum ad comparationem quinti decimi gradus, quid est esse in primo gradu? Dimisi terrena, necdum ad alta conscendi: ergo non debeo esse securus, in caeteris gradibus debeo au– xilium Dei postulare.","english":"This one, therefore, who is now on the first step, is not in tribulation; for he has already withdrawn from tribulation, he has already set his foot on the first step. For he does not say: Now I am in tribulation, now I cry out; but because he is on the first step, he recounts what he suffered. And what does he say? To the Lord, when I was in tribulation, I cried out, and he heard me. Before I set my foot on the first step, I was in tribulation, because I could not let go of earthly things. To the Lord, when I was in tribulation, I cried out, and he heard me. This little verse seems to have nothing within it. The verse is small, but it has three meanings in itself, joined together equally. For what does it say? When I was in tribulation—behold, that is one; I cried out—and after the cry, what? And he heard me. In one verse there is first tribulation, crying out, and being heard. He did not say: When I was secure, when I was glad, I cried out; but when I was in tribulation, I cried out. You ask, he says, and you are not heard, because you ask negligently (James 4). To the Lord, when I was in tribulation, I cried out, and he heard me. What did he hear me do? Did he make me stand on the first step? But compared with the fifteenth step, what is it to be on the first step? I have let go of earthly things, I have not yet ascended to high things; therefore I ought not to be secure; on the remaining steps I ought to ask for the help of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1108,"ref":"p1108","source":"Domine, libera animam meam a labiis iniquis, et a lingua dolosa. Dicit, hoc, de omnibus haeresibus. Dicit de Judaeis, dicit de Arianis, dicit de Manichaeis, dicit de caeteris haeresibus. Quando dicit Arianus: Pater major, Filius minor, quid dicemus nos? Domine, libera animam meam a labiis iniquis, et a lingua dolosa. Quando dicit Manichaeus, et similis Manichaeorum: Dominus non resurrexit in corporis veritate, et ut scias non fuisse verum corpus, clausis ingressus est ostiis (Joan. xx), nos quid dicemus? Domine, libera animam meam a labiis iniquis, et a lingua dolosa. Majora vulnera sunt linguae, quam gladii. Gladius interficit corpus, animam non interficit. Lingua mala res est, malum magnum: modicum quidem membrum, sed magna exulcerat. Quanta mala habeat lingua, legite Epistolam sancti Jacobi (Cap. iii). Lingua nihil medium habet; aut grande malum est, aut grande bonum. Grande bonum, si Christum Deum confitetur; grande malum, si Christum Deum negat. Ergo ne putet aliquis et dicat interim, opere non peccavi: si peccavi, lingua peccavi. Quod est majus peccatum, quam blasphemia in Deum? et tamen lingua peccat. Diabolus cur de coelo cecidit? quia furtum fecit? quia homicidium fecit? quia adulterium commisit? Et haec quidem mala sunt, sed diabolus non propter hoc cecidit, sed propter linguam suam cecidit.","english":"Lord, free my soul from wicked lips and from a deceitful tongue. He says this concerning all heresies. He says it concerning the Jews, he says it concerning the Arians, he says it concerning the Manichaeans, he says it concerning the rest of the heresies. When the Arian says: The Father is greater, the Son is lesser, what shall we say? Lord, free my soul from wicked lips and from a deceitful tongue. When the Manichaean, and one like the Manichaeans, says: The Lord did not rise again in the truth of a body, and so that you may know that it was not a true body, he entered through closed doors (John 20), what shall we say? Lord, free my soul from wicked lips and from a deceitful tongue. The wounds of the tongue are greater than those of the sword. The sword kills the body, it does not kill the soul. The tongue is an evil thing, a great evil: a small member indeed, but it causes great festering. How many evils the tongue has, read the Epistle of Saint James (Chapter 3). The tongue has nothing in between; it is either a great evil or a great good. A great good, if it confesses Christ as God; a great evil, if it denies Christ as God. Therefore let no one think and say for the moment, I have not sinned in deed: if I have sinned, I have sinned with the tongue. What sin is greater than blasphemy against God? and yet it is the tongue that sins. Why did the devil fall from heaven? because he committed theft? because he committed murder? because he committed adultery? And these things are indeed evils, but the devil did not fall because of this, but he fell because of his tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1109,"ref":"p1109","source":"Quod enim dixit: In coelum ascendant, super sidera coeli ponam thronum meum, et ero similis Altisstmo (Isa. xiv). Non ergo putent monachi se debere esse securos, et dicant interim: Grandia crimina non facimus in monasterio, non adulteror, non furtum facio, non homicidium facio, non parricidium facio, et caetera quae grandia vitia sunt. Grande scelus est, quando detraho fratri meo, lingua mea fratrem interficio. Qui enim odit fratrem suum, homicida est (Joan. iii). Videte quid dicat Salomon: In manu linguae, mors et vita (Prov. xviii). Videte quid dicat: In manu linguae. Vides quantum malum sit lingua: et manum habet. Quid enim dicit? In manu linguae. Grande vilium est detrahere fratribus, tacere non posse, circuire cellas, aliis detrahere. Ego peccator sum: Iste peccator est, quid ad te? Teipsum considera ne cadas. Quid in alterius ruina exsultas? Numquid si ego cecidero, tu stabis? Licet ruina mea sit, ruina fratris, timor tuus esse debet, non exsultatio. Ille cecidit; laetaris, an tristis es? Responde mihi: Frater cecidit; aut laetus es, aut tristis. Si laetus es, utquid in alterius ruina laetus es? Si autem tristis es, quid circuis? quid aliis narras? tristitiam tuam Deus videat, et ipse frater sentiat, non fratrum aures audiant. Domine, libera animam meam a labiis iniquis, et a lingua dolosa.","english":"For what he said: I will ascend into heaven, I will set my throne above the stars of heaven, and I will be like the Most High (Isa. 14). Therefore monks should not think they ought to be secure and say in the meantime: We commit no great crimes in the monastery; I do not commit adultery, I do not steal, I do not commit murder, I do not commit parricide, and the rest of the great vices. It is a great crime when I slander my brother; with my tongue I kill my brother. For whoever hates his brother is a murderer (1 John 3). See what Solomon says: In the hand of the tongue are death and life (Prov. 18). See what he says: In the hand of the tongue. You see how great an evil the tongue is: and it has a hand. For what does he say? In the hand of the tongue. It is a great vice to slander brothers, to be unable to keep silent, to go around the cells, to slander others. I am a sinner; that man is a sinner—what is it to you? Consider yourself, lest you fall. Why do you exult in another's ruin? Surely if I fall, will you stand? Although my ruin is my own, the ruin of a brother ought to be your fear, not your exultation. He has fallen; are you glad, or are you sad? Answer me: A brother has fallen; either you are glad, or you are sad. If you are glad, why are you glad in another's ruin? But if you are sad, why do you go around? Why do you tell others? Let God see your sadness, and let the brother himself feel it, not the ears of brothers hear it. Lord, free my soul from wicked lips and from a deceitful tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1110,"ref":"p1110","source":"Quid detur tibi, aut quid apponatur tibi, ad linguam dolosam? Spiritus sanctus respondet prophetae dicenti: Domine, libera animam meam a labiis iniquis, et a lingua dolosa: quid detur tibi, aut quid apponatur tibi, ad linguam dolosam? Respondet ei, et dicit, tu qui dicis: Domine, libera animam meam a labiis iniquis, et a lingua dolosa, quid tibi vis dari? Et postquam datum tibi fuerit, quid tibi rursum apponi vis ad linguam dolosam? Videte quid dicat: Non dixit, contra linguam dolosam, sed, ad linguam dolosam. Si dixisset, contra linguam dolosam, videretur de adversario dicere. Videte quid sit sacramentum Prophetae, immo sancti in primo gradu constituti. Dico simplicius, propter simpliciores. Quid dicit? Domine, libera animam meam a labiis iniquis, et a lingua dolosa. Verbi causa, a labiis adversarii mei, qui mihi detrahit. Sed Dominus aliud respondet. Et quid dixit? Non dixit, quid detur tibi, aut quid apponatur tibi, contra linguam dolosam? hoc est, non dixit, quid desideras tibi fieri contra adversarium tuum? Sed quid dicit? Quid detur tibi, aut quid apponatur tibi, ad linguam dolosam? Non dixit, contra linguam: sed, ad linguam. Videte quid dicat ad linguam dolosam: ad tuam linguam, non adversarii. Si enim adversarius tibi detrahit, nihil tibi nocet: tu te interficis, si alii detrahas. Verbi gratia: Si detrahat mihi frater, mihi quid nocuit?","english":"What shall be given to you, or what shall be added to you, against a deceitful tongue? The Holy Spirit answers the prophet as he says: O Lord, deliver my soul from unjust lips and from a deceitful tongue: what shall be given to you, or what shall be added to you, against a deceitful tongue? He answers him and says: You who say, O Lord, deliver my soul from unjust lips and from a deceitful tongue—what do you wish to be given to you? And after it has been given to you, what do you wish to be added to you again against a deceitful tongue? See what he says: he did not say “against a deceitful tongue,” but “to a deceitful tongue.” If he had said “against a deceitful tongue,” he would seem to be speaking about an adversary. See what the prophet’s mystery is—or rather, that of the saint established in the first degree. I speak more simply, for the sake of the simpler ones. What does he say? O Lord, deliver my soul from unjust lips and from a deceitful tongue. For example, from the lips of my adversary, who slanders me. But the Lord answers otherwise. And what did he say? He did not say, “What shall be given to you, or what shall be added to you, against a deceitful tongue?”—that is, he did not say, “What do you desire to be done to you against your adversary?” But what does he say? What shall be given to you, or what shall be added to you, to a deceitful tongue? He did not say “against the tongue,” but “to the tongue.” See what he says “to a deceitful tongue”: to your own tongue, not the adversary’s. For if an adversary slanders you, he harms you not at all; you kill yourself if you slander others. For example: if a brother slanders me, how has he harmed me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1111,"ref":"p1111","source":"Si dicat me homicidam, si dicat me adulterum, si sceleratum, si mendacem, mihi quid nocuit? E duobus enim unum est: aut verum dicit, aut mentitur. Si verum dicit, non mihi illud nocet quod ille dixit: sed quia vere ego feci. Si autem mentitur, mendacium ipsius non mihi nocet: sed interficit animam loquentem. Infelices sumus, miseri sumus. Quando aliquem habemus inimicum: dum putamus quod contra ipsum facimus, contra nos facimus. Detrahimus illi, huc illueque circuimus, omnibus dicimus de eo: putamus quod illi noceamus? Illi non nocemus, sed nostras interficimus animas, quod mentimur. Os enim quod mentitur, occidit animam (Sap. i). Quid detur tibi, aut quid apponatur tibi, ad linguam dolosam? Quasi bonus medicus, qui dicit: ad hanc infirmitatem, ad hoc vulnus, quid tibi vis imponi: quod tibi vis emplastrum imponi? Quomodo si dicat aliquis ad vulneratum aliquem: Quid detur tibi, aut quid apponatur tibi, ad vulnus quo doles? Interrogat Dominus, non quod ignoret, sed quod iste qui rogabat, sciat quomodo rogare debeat.","english":"If he calls me a murderer, if he calls me an adulterer, if he calls me a criminal, if he calls me a liar, how has he harmed me? For one of two things is the case: either he tells the truth, or he lies. If he tells the truth, that which he said does not harm me, but rather the fact that I truly did it. If, however, he lies, his lie does not harm me, but it kills the soul of the one who speaks. We are unhappy, we are wretched. When we have someone as an enemy, while we think that we are acting against him, we are acting against ourselves. We slander him, we go around here and there, we say things about him to everyone: do we think that we harm him? We do not harm him, but we kill our own souls, because we lie. For the mouth that lies kills the soul (Wisdom 1). What shall be given to you, or what shall be added to you, against a deceitful tongue? It is as if a good physician were to say: for this illness, for this wound, what do you wish to have applied to you, what plaster do you wish to have applied to you? As if someone were to say to a wounded man: What shall be given to you, or what shall be added to you, for the wound that grieves you? The Lord asks, not because he does not know, but so that the one who was asking may know how he ought to ask.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1112,"ref":"p1112","source":"Sagittoe potentis aculoe, cum carbonibus desolatoriis. Sagittoe potentis acutoe. Nunc respondet ad Dominum, quid petat. Quia dixerat Dominus: Quid detur tibi, aut quid apponatur tibi? Nunc iste dicit, quid petat: Domine, hoc peto: sagittas potentis acutas, cum carbonibus desolatoriis. Videte quid dicat. Venenum linguae meae, et detractionem meam, nulla res potest foras projicere: nisi sagittae tuae, quae solitudinem faciunt linguae meae. Lingua mea tumet, venenum habet intrinsecus: nisi sagittis tuis compuncta fuerit, et percussa, venenum non egreditur. Debemus exemplum dare: si quando in corpore vulnus est, et in ipso vulnere jam putridae carnes sunt, et cancer est, et fuferil pus intrinsecus; nisi apertum fuerit, non egreditur pus. Et si egressum fuerit pus, nisi cauteriatum fuerit, rursum renascitur pus. Vide igitur quid dicat: Quia tumet lingua mea, et pus habet, et venenum habet, primum sagittis vulnera, ut pus possit exire: deinde carbones tuos, et ignem pone, ut quidquid malum fuerit, excoquat, et desertum faciat. Vide igitur, quid dicat: Sagilloe potentis aculoe, cum carbonibus desolatoriis. Utinam detur nobis iste carbo desolatorius. Utinam et nos dicamus: Nonne cor nostrum erat ardens in via, cum aperiret nobis Scripturas (Luc. xxiv). Dicit et Isaias ad Babylonem: Habes carbones ignis, sedebis super eos: hi erunt tibi in adjutorium (Isai. xlvii).","english":"The sharp arrows of the mighty, with desolating coals. The sharp arrows of the mighty. Now he responds to the Lord as to what he should ask for. Because the Lord had said: What shall be given to you, or what shall be added to you? Now this one says what he asks for: Lord, this I ask: the sharp arrows of the mighty, with desolating coals. See what he says. The poison of my tongue, and my detraction, no thing can cast out: unless your arrows, which make a solitude of my tongue. My tongue swells, it has poison within: unless it has been pierced and struck by your arrows, the poison does not come out. We ought to give an example: if at any time there is a wound in the body, and in that very wound there are already putrid flesh, and it is a cancer, and there is foul pus within; unless it has been opened, the pus does not come out. And if the pus has come out, unless it has been cauterized, the pus is born again. See therefore what he says: Because my tongue swells, and has pus, and has poison, first wound it with arrows, so that the pus can come out: then place your coals and fire, so that whatever is evil it may burn out and make desolate. See therefore what he says: The sharp arrows of the mighty, with desolating coals. Would that this desolating coal be given to us. Would that we too might say: Was not our heart burning on the way, when he opened the Scriptures to us (Luke 24). Isaiah also says to Babylon: You have coals of fire, you shall sit upon them: these shall be for your help (Isaiah 47).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1113,"ref":"p1113","source":"Et Apostoli antequam acciperent Spiritum sanctum, habebant in lingua sua adhuc aliquos tumores huma– nos; propterea Spiritus sanctus descendit in specie ignis in linguas eorum (Act. ii), ut quidquid puris habebant, Spiritus sanctus decoqueret. Dicamus et aliud exemplum; Isaias cum vidisset Dominum se– dentem super thronum excelsum et elevatum, quid dicit? Vae mihi misero, quia compunctus sum, quia labia immunda habeo, et in medio populi immunda labia habentis, ego sedeo (Isai. vi). Vide, quid dicit? Vae mihi misero, quia immunda labia habeo. Et postea quid dicit? Quoniam labia habebat immunda, propterea mittitur unus de Seraphim, et tollit carbonem ignis de altari, et tangit labia ipsius et linguam, et purgat eam. Et quid dicit? Ecce hoc tetigi labia tua, et mundavi linguam tuam. Et statim quid dicit? Quem mittam ad populum istum, et quis ibit? O mysteria Scripturarum! quamdiu habebat linguam dolosam, et labia immunda, non ei dicitur, quem mittam, et quis ibit? mundantur labia ipsius, et statim mittitur ad loquendum. Ergo qui labia immunda habet, non potest prophetare, non potest mitti in obsequium Dei. Cum carbonibus desolatoriis. Utinam praestetur nobis et ista solitudo, ut quodcumque malum est, tollat de lingua nostra: ut ubi spinae sunt, ubi vepres sunt, ubi urticae sunt, mittatur ignis Domini, et universa exurat, et fiat solitudo Christi.","english":"And the Apostles, before they received the Holy Spirit, still had certain human swellings in their tongue; therefore the Holy Spirit descended in the form of fire upon their tongues (Acts 2), so that whatever impure things they had, the Holy Spirit might burn away. Let us give another example as well. When Isaiah had seen the Lord sitting upon a throne high and lifted up, what does he say? Woe to me, miserable man, because I am pricked to the heart, because I have unclean lips, and I dwell in the midst of a people that has unclean lips (Isa. 6). See what he says: Woe to me, miserable man, because I have unclean lips. And afterward what does he say? Because he had unclean lips, therefore one of the Seraphim is sent, and he takes a burning coal of fire from the altar, and touches his lips and his tongue, and cleanses it. And what does he say? Behold, this has touched your lips, and I have cleansed your tongue. And immediately what does he say? Whom shall I send to this people, and who will go? O the mysteries of the Scriptures! As long as he had a deceitful tongue and unclean lips, it is not said to him, Whom shall I send, and who will go? His lips are cleansed, and immediately he is sent to speak. Therefore he who has unclean lips cannot prophesy, cannot be sent into the service of God. With desolating coals. Would that this solitude too were granted to us, that whatever is evil it might take away from our tongue: so that where there are thorns, where there are briars, where there are nettles, the fire of the Lord may be sent, and burn up all things, and there may be made a solitude of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1114,"ref":"p1114","source":"Heu mihi, quia incolatus meus prolongatus est! Hoc sanctus dicit, qui corpus non desiderat, qui terram non quaerit, qui coelum cupit. Heu mihit quia incola– tus meus prolongatus est. Quando aegrotamus; quando febricitamus: quando suspicamur pos mori; quando jaciamus brachia: quando timemus: quando commeatum petimus, istum versiculum non possumus dicere. Iste sanus erat, non agrotabat, et quid dicebat? Heu mihi! quia incolatus meus prolongatus est. Quamdiu enim sumus in tabernaculo corporis hujus, peregrinamur a Domino (II Cor. v). Heu mihi quia incolatus meus prolongatus est. Incolatus meus: Non dixit, habitatio mea, sed incolatus meus: in saeculo enim praesenti non habemus habitationem, sed peregrinationem. Unde et Apostolus dicit; Quasi advenae et peregrini. Advena ego sum, et peregrinus (I Petr. ii). Heu mihi, quia incolatus meus prolongatus est. Quo dicit, hoc est: Infelix ego quamdiu sum in isto corpore. Quis nostrum hoc potest dicere? Si octogenarii fuerimus, timemus mori: et si centenarii sumus, et aegrotamus, tamen commeatum et spatium postulamus. Hoc totum quare facimus? Quia peccatorum nos conscientia remordet. Scimus enim, quia si recedamus de corpore, non imus ad Christum, sed ad gehennam. Apostolus quid dicit? Cupio dissolvi, et esse cum Christo (Philipp. i). Da mihi securitatem: quia post mortem futurus sum cum Christo: etiam nunc mori cupio.","english":"Woe is me, that my sojourning has been prolonged! The saint says this, he who does not long for the body, who does not seek the earth, who desires heaven. Woe is me, that my sojourning has been prolonged. When we are sick, when we are feverish, when we suspect that we are about to die, when we cast about our arms, when we are afraid, when we beg for provisions, we cannot say this verse. That man was healthy, he was not sick, and what did he say? Woe is me! that my sojourning has been prolonged. For as long as we are in the tabernacle of this body, we are absent from the Lord (2 Cor. 5). Woe is me, that my sojourning has been prolonged. My sojourning: he did not say my dwelling, but my sojourning; for in the present world we have not a dwelling, but a pilgrimage. Hence also the Apostle says: As strangers and pilgrims. I am a stranger and a pilgrim (1 Pet. 2). Woe is me, that my sojourning has been prolonged. What he means is this: Wretched am I, as long as I am in this body. Who among us can say this? If we are eighty years old, we fear to die; and if we are a hundred and are sick, we still ask for provisions and more time. Why do we do all this? Because the consciousness of our sins gnaws at us. For we know that if we depart from the body, we do not go to Christ, but to hell. What does the Apostle say? I desire to be dissolved and to be with Christ (Phil. 1). Give me the assurance that after death I will be with Christ, and even now I desire to die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1115,"ref":"p1115","source":"Ergo iste quia sanctus est, propteraa dicit: Heu mihi, quia incolatus meus prolongatus est. Habitavi cum habitantibus Cedar. Cedar in lingus nostra inter– pretatur, tenebroe. Vide ergo quid dicat: In quo loce sumus: in quali mundo sumus? Habitavi cum habi– tantibus Cedar. Diu fui in tenebris: diu vixi in tenebris: diu fui in corpore mortis hujus. Multum incola fuit anima mea. Vide sanctus quid dicat: Ei si decem annos vixi, multum incola fuit anima mea. Quae enim beatitudo est, ad comparationem coelestium, esse in terrenis? Multa sunt quae dicantur: sed jam ad finem festinat oratio.\n\nCum his qui oderunt pacem, eram pacificus: cum loquebar illis, impugnabant me gratis. Infelices nos, linguam nostram continere non possumus non detrahere: si nos aliquis offenderit, quasi vultum ostendimus pacatum, caeterum cor habet venenum, Mo– nachi dicimur, et licet non simus quales esse debemus, tamen dicimur. Hora tertia oramus: hora sexta oramus: nona, lucernarium facimus: media nocte consurgimus: deinde gallicinio oramus. Videte quibus horis semper ad obsequium Dei suscitamur. Videte quid dicat, hora tertia, sexta, nona, lucer– narium, medio noctis, gallicinio, mane primo. Hoc totum facimus, et non consideramus, quia si inimicitias habet anima nosiracontra fratrem, sine causa oramus. In Evangelio enim quid dicitur?","english":"Therefore, because this man is holy, he says: Woe is me, that my sojourning has been prolonged. I have dwelt with the inhabitants of Cedar. Cedar in our language is interpreted as darkness. See, then, what he says: In what place are we? In what kind of world are we? I have dwelt with the inhabitants of Cedar. For a long time I was in darkness; for a long time I lived in darkness; for a long time I was in this body of death. My soul has been much a sojourner. See what the saint says: Even if I lived ten years, my soul has been much a sojourner. For what blessedness is it, in comparison with heavenly things, to be among earthly things? There are many things that could be said, but already the discourse hastens to its end.\n\nWith those who hated peace, I was peaceful; when I spoke to them, they attacked me without cause. We unhappy ones cannot restrain our tongue from speaking ill; if someone has offended us, we show, as it were, a peaceful face, but otherwise the heart holds poison. We are called monks, and although we are not such as we ought to be, nevertheless we are called so. At the third hour we pray; at the sixth hour we pray; at the ninth we light the lamps; at midnight we rise; then at cockcrow we pray. See at what hours we are always roused to the service of God. See what he says: at the third hour, the sixth, the ninth, at the lighting of the lamps, at midnight, at cockcrow, at early morning. We do all this, and we do not consider that if our soul has enmities against a brother, we pray in vain. For what is said in the Gospel?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1116,"ref":"p1116","source":"Si offers munus tuum ad altare, et recordatus fueris Ibi, quod aliquid fiater tuus habet adversus te (Matth. v). Videte quid dicat: Non dixit, si habes aliquid contra fratrem tuum; sed, si aliquid frater tuus habet contra te. Rem quasi injustam videtur nobis imponere; si enim dixisset, si habes aliquid contra fratrem tuum, in nostra erat potestate quod habebamus. Nunc vero quid dicit? Si recordatus fueris, quod aliquid habet frater tuus adversus te. Respondeo ei: Domine, non est hoc in mea potestate, si frater mens habet aliquid contra me, ego nihil habeo contra eum. Si ille habet contra me, ad me quid pertinet? Et quare non vis suscipere munus meum, et dicis, si offers munus tuum ad altare, et ibi recordatus fueris quod frater tuus aliquid habet contra te: dimitte munus tuum, et vade prius reconciliari fratri tuo, et sic offeras munus tuum? Ecce ego nihil habeo; si ille habet, ad me quid pertinet? Respondet tibi Dominus: Et quid dicit? Male serve, intelligo animum tuum: Nihil habes contra fratrem tuum? nihil habes? amas illum? Quare ergo salvari eum non vis? Si amas illum, vade, roga eum ne ille contra te habeat, ut salvari possit. Sed ostendis quia non diligis eum; quia salvari eum non vis; vade, roga eum, mitte te ei ad pedes ejus, diebus et noctibus deprecare, dicito: munus meum dimisi ad altare, propter te victimas offerre non possum. Ille compungitur, et quid dicit?","english":"If you offer your gift at the altar, and you remember there that your brother has something against you (Matthew 5). See what he says: He did not say, if you have something against your brother; but, if your brother has something against you. He seems to impose on us a matter as if unjust; for if he had said, if you have something against your brother, what we had would be in our power. But now what does he say? If you remember that your brother has something against you. I answer him: Lord, this is not in my power, if my brother has something against me, I have nothing against him. If he has something against me, what does it concern me? And why do you not want to receive my gift, and say, if you offer your gift at the altar, and there you remember that your brother has something against you: leave your gift, and go first to be reconciled to your brother, and so offer your gift? Behold, I have nothing; if he has, what does it concern me? The Lord answers you: And what does he say? Wicked servant, I understand your mind: You have nothing against your brother? Nothing? You love him? Why, then, do you not want him to be saved? If you love him, go, ask him not to have anything against you, so that he can be saved. But you show that you do not love him; because you do not want him to be saved; go, ask him, cast yourself at his feet, entreat him day and night, say: I have left my gift at the altar, for your sake I cannot offer sacrifices. He is stung, and what does he say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1117,"ref":"p1117","source":"Si iste qui me rogat, non offert munus suum, ego qui rogatas sum, et non ignosco, quid facturus sum? Propterea dicit et Apostolus, ut inimicis nostris manducare demus, et bibere (Rom. xii). Et quid dicit? Haec enim, inquit, faciens, carbones ignis congregas super caput ejus. Dicat aliquis, hoc inimici faciunt; ideo bene faciunt adversario, ut carbones ignis congregent super caput ejus. Sed aliud dicitur: si tibi ille male fecerit, et tu ei bene feceris, carbones ignis congregas super caput ejus, hoc est, inundas vitia ejus, et excoquis malitiam ejus, ut ad poenitentiam convertatur. Videte ergo quid dicat sanctus propheta. Cum his qui oderunt pacem, eram pacificus. Non dixit, qui volebant pacem: sed, qui oderunt pacem. Illi oderant pacem, et ego amabam eos qui oderant pacem. Ideo dicit et Apostolus: Quantum ex vobis est, cum omnibus hominibus pacem habentes (Rom. xii). Rogemus fratrem, Si inimicus noster est, rogemus et bis, et ter, et seplies. Tamen et si peccaverit frater meus, quotiens dimittam illi, septies? Dico tibi, non se– pties, sed septuagies septies, hoc est quadringenties nonagies (Matth. xviii). Si voluerimus computare de mane usque ad vesperam, tanta peccata facere non possumus, quadringenta nonaginta. Tamen quid dicit Dominus? Si septuagies septies peccaverit in die, et conversus rogaverit te, dimitte ei. Sed dicis, non ex toto corde convertitur, mentitur.","english":"If this man who asks me does not offer his gift, and I who am asked do not forgive, what am I to do? Therefore the Apostle also says that we should give our enemies food and drink (Rom. 12). And what does he say? \"For in doing this,\" he says, \"you heap coals of fire upon his head.\" Let someone say that this is what enemies do; therefore they do well to their adversary, so that they heap coals of fire upon his head. But something else is meant: if that man has done you evil, and you have done him good, you heap coals of fire upon his head—that is, you overwhelm his vices and burn out his malice, so that he may be converted to repentance. See, then, what the holy prophet says: \"With those who hated peace, I was peaceful.\" He did not say, \"those who wanted peace,\" but \"those who hated peace.\" They hated peace, and I loved those who hated peace. Therefore the Apostle also says: \"As far as it depends on you, have peace with all men\" (Rom. 12). Let us ask our brother—if he is our enemy, let us ask him both twice and three times and seven times. Yet \"if my brother sins, how often shall I forgive him—seven times?\" \"I say to you, not seven times, but seventy times seven,\" that is, four hundred and ninety (Matt. 18). If we wished to count from morning until evening, we cannot commit so many sins—four hundred and ninety. Yet what does the Lord say? \"If he sins against you seventy times seven in a day, and turning back asks you, forgive him.\" But you say, \"He does not turn back with his whole heart; he is lying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1118,"ref":"p1118","source":"Nos dimittamus Deo judicium; rogat me, deprecatur, non dicit hoc vere, Deus novit: Ego vocem audio, Christus cor intelligit: ego suscipio quod audio, suscipiat Christus quod novit. Deinde vide mercedem tuam: mentitur ille, tu verum suscipis; illius interfectio est, tua salus est. Hoc totum quare locutus sum? Quoniam in monasteriis, et maxime in coenobiis, solent esse ista vitia. Non erubescimus, non dolemus: dimisimus matres, dimisimus patres, dimisimus fratres, dimisimus sorores, dimisimus uxores, dimisimus filios, dimisimus patrias nostras, dimisimus domos, dimisimus cellulas nostras, di– misimus cellas, in quibus nati sumus, et nutriti, et dimisimus servulos, cum quibus nutriti sumus: venimus in monasterium, et propterea haec dimisimus omnia, ut propter rem frivolam rixam cum fratribus faciamus in monasterio? Dimisimus possessionem, dimisimus patriam, dimisimus saeculum, et propter calamum rixam facimus in monasterio? Si verbum amarum audiero, ferre non possum: aestuat in corde meo; scribitur in medullis meis diebus decem aut quindecim, non potest tolli de corde meo, loquor fratri meo, qui mihi injuriam fecerat, et pacem labiis promitto, et corde venenum teneo. Frequenter et oculi et vultus, mentis indicium sunt. Quando cor nostrum vulneratum est contra aliquem, non possumus eum aspicere rectis oculis: vultus Ipse et oculi, quasi speculum anima? nostrae sunt.","english":"We leave judgment to God. He asks me, he entreats me, he does not say \"this is true, God knows it.\" I hear the voice; Christ understands the heart. I receive what I hear; let Christ receive what he knows. Then consider your reward: he lies, you receive the truth; his is death, yours is salvation. Why have I said all this? Because in monasteries, and especially in cenobia, these vices are customary. We do not blush, we do not grieve. We have left mothers, we have left fathers, we have left brothers, we have left sisters, we have left wives, we have left children, we have left our homelands, we have left our houses, we have left our little cells, we have left the cells in which we were born and raised, and we have left the servants with whom we were raised. We have come into the monastery, and for this we have left all these things, so that over a trifling matter we may make a quarrel with our brothers in the monastery? We have left possessions, we have left our homeland, we have left the world, and over a pen do we make a quarrel in the monastery? If I hear a bitter word, I cannot bear it; it seethes in my heart; it is written in my marrow for ten or fifteen days, it cannot be taken from my heart. I speak to my brother who has done me injury, and I promise peace with my lips, and I hold poison in my heart. Frequently both the eyes and the countenance are the indication of the mind. When our heart has been wounded against someone, we cannot look upon him with straight eyes; the countenance itself and the eyes are, as it were, the mirror of our soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1119,"ref":"p1119","source":"Quid dicit Scriptura? Et non poterant loqui ei quidquam pacificum (Gen. xxxvii), non poterat lingua mentiri, quod cor intus non continebat. Hoc igitur dico, vobis ipsis et mihi, neque enim ad hoc praedico, ut quasi me securum faciam: occasio istius versiculi compulit nos ita dicere. Grande malum est lingua, Domine, libera animam meam a labiis iniquis et a lingua dolosa. Non ab alterius lingua, sed a mea lingua libera. Nihil mihi nocet lingua alterius: mea lingua mihi inimica est. Domine, libera animam meam: Me libera a lingua mea, lingua mea gladius est: interficit animam meam. Puto quod inimico meo noceam, et nescio quod meipsum occido. Pugnant adversarii, quando loquor illis, et ege pacifica loquor. Ilii habeant inimicalem animum, nos vero habeamus pacificalem animum, siquidem scriptum est et in Paralipomenon: Et egressi sunt, inquit, Alii Israel ad pugnandum mente pacifica. Aliquis vadit ad pugnam, et mentem pacificam habet: sed Christianorum arma, pax est: pax Christi, quas exsuperat omnem sensum (Philip. iv). Beati pacifici: non solum qui pacem faciunt inter rixantes, sed qui in seipsis pacem faciunt. Beati pacifici. Si alii rixam faciunt, et ego medius intercedam, et faciam inter eos pacem, et ipse non habeam pacem in mente mea: quid mihi prodest quod illi pacem fecerunt? Beati pacifici, quoniam filii Dei vocabuntur (Matth. v).","english":"What does Scripture say? And they could not speak to him anything peaceful (Gen 37); the tongue could not lie about what the heart did not hold within. This, then, I say to you yourselves and to myself—for I do not preach this in order to make myself, as it were, secure; the occasion of this little verse has compelled us to speak thus. The tongue is a great evil, O Lord; free my soul from unjust lips and from a deceitful tongue. Not from another's tongue, but from my own tongue set me free. Another's tongue harms me nothing; my own tongue is my enemy. O Lord, free my soul: free me from my tongue; my tongue is a sword—it kills my soul. I think that I am harming my enemy, and I do not know that I am killing myself. Adversaries fight when I speak to them, and I speak peaceful things. Let them have a hostile mind; let us have a peaceful mind, since it is written also in Paralipomenon: And they went out, it says, the others of Israel to fight with a peaceful mind. Someone goes to battle and has a peaceful mind; but the weapons of Christians are peace—the peace of Christ, which surpasses all understanding (Phil 4). Blessed are the peacemakers: not only those who make peace among quarreling parties, but those who make peace within themselves. Blessed are the peacemakers. If others quarrel, and I step in between and make peace among them, and I myself do not have peace in my mind, what does it profit me that they have made peace? Blessed are the peacemakers, for they shall be called sons of God (Mt 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":1120,"ref":"p1120","source":"Beati pacifici qui loquuntur his qui oderant pacem, pacifica. Beati pacifici. Christus pax est. Si enim Salomon interpretatur, Christus: Salomon autem interpretatur, pacificius: ergo Christus Deus noster, pax est. Vadens ad coelum, nobis vexillum dimisit, dicens: Pacem meam do vobis, pacem meam relinquo vobis (Joan. xiv). Servemus quod Christus donavit: habeamus pacem: Servemus pacem, et illa nos servat in Christo Jesu: cui sit gloria in saecula saeculorum. Amen.","english":"Blessed are the peacemakers who speak peaceful things to those who hated peace. Blessed are the peacemakers. Christ is peace. For if Solomon is interpreted as Christ—and Solomon is interpreted as peacemaker—then Christ our God is peace. Going to heaven, he left us a standard, saying: My peace I give you, my peace I leave you (John 14). Let us keep what Christ has given; let us have peace. Let us keep peace, and it keeps us in Christ Jesus, to whom be glory for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}