Psalm 11
a. In finem pro octava PSALM DAVID.
Salvum me fac Domine, quoniam defecit sanctus; quoniam diminutate sunt veritates
a filiis hominum.
Unto the end; for the octave, a psalm for David. Save me, O Lord, for there
is now no holy person: truths are diminished from the children of men.
b. Vana locuti sunt unusquisque ad proximum suum; labia dolosa in corde et corde
locuti sunt.
They have spoken vain things every one to his neighbour: with deceitful lips,
and with a double heart have they spoken.
c. Disperdat Dominus universa labia dolosa, et linguam magniloquam. Qui dixerunt
linguam nostram magnificabimus: labia nostra a nobis sunt, quis noster Dominus
est?
May the Lord destroy all deceitful lips, and the tongue that speaketh proud
things. Who have said: We will magnify our tongue; our lips are our own; who
is Lord over us?
d. Propter miseriam inopum et gemitum pauperum, nunc exurgam, dicit Dominus.
Ponam in salutari, fiducialiter agam in eo. Eloquia Domini eloquia casta, argentum
igne examinatum: probatum terrae, purgatum septuplum. Tu Domine servabis nos,
et custodies nos a generatione hac in aeternum. In circitu impii ambulant: secundum
altitudinem tuam multiplicasti filios hominum.
By reason of the misery of the needy, and the groans of the poor, now will I
arise, saith the Lord. I will set him in safety; I will deal confidently in
his regard. The words of the Lord are pure words: as silver tried by the fire,
purged from the earth refined seven times. Thou, O Lord, wilt preserve us: and
keep us from this generation for ever. The wicked walk round about: according
to thy highness, thou best multiplied the children of men.
a. In praemissa decade Psalmista tractavit
de percussione, quam ipse passus est ab Absalone filio suo, per quam figurabatur
persecutio, quam passurus erat Christus a Iuda; in hac autem secunda decade,
sicut ex titulus quorundam psalmorum apparet, agit de persecutione quam passus
est a Saule, per quam figurabatur persecutio, quam Christis erat passurus a
principibus sacerdotum.
In the first decade the Psalmist treats of the beating that he suffered from
his son Absalom, by which the persecution which Christ was to suffer from Juda
was figured; but, in the second decade, just as is apparent from the title of
some of its Psalms, he speaks of the persecution that he suffered from Saul,
by which the persecution that Christ was to suffer by the High Priests was figured.
Dividitur autem deca huius in duas partes. In prima petit liberari ab inimicis.
In secunda iam liberatus orat pro sui exaltatione, In
psal. Exaudiat te Dominus, qui quidem competit quantum ad historiam David,
quia mortuo Saule David promotus est in regem: et quantum ad mysterium Christo,
cuius regnum in morte eius confirmatum est: Phil.
2. Propter quod, quia scilicet factus est obediens Patri usque ad mortem,
Deus exaltivit illum.
And that decade is divided into two parts. In the first, he asks to be freed
from enemies. In the second, now freed, he prays that he be raised up (at Psalm
19: May the Lord hear thee), which fits
with the history of David, on the one hand, because upon the death of Saul he
was promoted , and on the other hand, to the mystery through Christ, whose kingdom
was confirmed through his death - Philipians
2: For which cause, namely because he was made obedient to the Father
even unto death, God also hath exalted him.
In prima parte facti duo. Primo petit liberationem. Secundo de liberatione gratias
agit: et hoc in 17. Psal. Diligam te.
Circa primum tria facit. Primo exaggerat persecutorum malitiam. Secundo commemorat
propriam iustitiam, ibi, Domine quis habitabit.
Tertio propter suam iustitiam petit exauditionis efficaciam, ibi, Exaudi
Domine etc.
In the first part he does two things. First, he asks for his liberation. Second,
he gives thanks for his liberation: and this in Psalm
17: I will love thee, O Lord. With respect to the first, he does three
things. First, he magnifies in words the malice of his persecutors. Second,
he commemorates proper justice, whence, The
Lord liveth (Psalm 14). Third, he asks for the effectiveness of a hearing
on account of his justice, whence, I called
upon the Lord (Psalm 16).
Circum primum duo facit. Primum reprehendit adversariorum doliositatem. Secundo
arguit eorem iniquitatem, ibi, Dixit insipiens.
Circa primum duo facit. Primo commemorat dolositatem eorem. Secundo petit divinum
lumen, ne ab eis illaqueetur, ibi, Usquequo
Domine.
With respect to the first, he does two things. First he reproves the deceit
of his adversaries. Second, he declares their iniquity, at, The
fool saith (Psalm 13). With respect to the first, he does two things.
First, he recounts their deceit. Second, he asks for the divine light, lest
he be ensnared by them, whence, How long, O
Lord (Psalm 12).
Hoc etiam satis competit quantum ad historiam David, contra quem Saul dolose
procedebat. Praemittit autem huic psalmo talem titulum, In
finem pro octava psalmus David, quod expositum est supra. Circa primum
tria facit. Primo describit commemorationem dolositatis eorum. Secundo petit
eorum destructionem, ibi, Disperdat Dominus.
Tertio ponit rationis exauditionem, ibi, Propter
miseriam etc.
And this fits with the story of David, against whom Saul advanced with deceit.
He gives such a title, Unto the end; for the
octave, a psalm for David, to this Psalm, whose explanation is above.
With respect to the first he does three things. First, he gives a descriptive
account of their deceit. Second, he asks for their destruction, whence, May
the Lord destroy. Third, he describes the [Lord's] hearing of [the Psalmist's]
account, at, By reason of the misery
etc.
Circa primum duo facit. Primo describit eorum defectum. Secundo subdit defectus
signum, ibi, Vana locuti sunt. Circa
primum sciendum est quod David considerans malitiam adversarii contra se invalescentum,
quasi stupefactus, primo recurrit ad divinum auxilium dicens, Domine
salvum me fac.
With respect to the first, he does two things. First, he describes their failing.
Second, he adds the sign of their failing, at, They
have spoken vain things. With respect to the first, one should know that
when David, considering the malice of his enemy against him when he was powerless,
as if he was stupefied, first had recourse to the divine aid, saying, Save
me O Lord.
Et merito: quia propter eum non est salvator, ut dicitur Isa.
45. Secundo enumerat eorum defectus.
Duo autem praeservant hominem a malo, scilicet timor Dei: Eccl.
2. Qui timet Deum, custodiet mandata illius: et amor vertitatis, quia
scilicet recta opera di ur vera quasi concordantia regulae: quae si non sint
recta, pertinent ad infamiam.
And, quite correctly: for, he is not a savior on his own account, as is said
at Isaias 45. Second, he enumerates
their failing. For there are two things that preserve a human being from evil,
namely, the fear of God - Ecclesiasticus 2:
They that fear the Lord, keep his Commandments - and the love of truth,
because upright works are said to be true as if by a concordance with a rule:
and if they are not upright, they lead to infamy.
Aliqui enim etsi propter timorem Dei mala non vitent, retrahuntur tamen ab eis
propter infamiam. Sed aliquis nec infamiam timet: unde dicitur Luc.
18. de quodam qui Nec Deum timet nec
hominem reveretur. Et ista duo excludit ab adversariis Psalmista. Primo
quidem timorem Dei, cum dicit, Quoniam defecit
sanctus: sanctitas enim in timore et cultu Dei consistit. Unde et divino
cultui dedicata sancta di ur; quasi dicat, Non invenitur in hoc mundo homo qui
Deum timeat: Mich. 7. Periit sanctus de terra,
et rectus in hominibus non est. Secundo excludit veritatis amorem cum
dicit, Quoniam diminutae.
But, if some people do not shun evil because of the fear of God, still they
are held back from it because of the infamy. But some other people do not fear
infamy: whence it is said at Luke 18
of he who feared not God, nor regarded man.
And the Psalmist excludes these two things from his adversaries. First, the
fear of God, when he says, For there is now
no holy person: for sanctity consists in the fear and worship of God.
And for this reason holy things are said to be those dedicated to the worship
of God; as if to say, "there is no man found in this world who would fear God
- Micheas 7: The holy man is perished out of
the earth, and there is none upright among men. Second, he excludes the
love of truth when he says, Truths are diminished.
Sed quaerendum est, quare dicit, veritates
in plurali: Osee 4. Non est veritas Dei in
terra.
But one must ask why he says truths
in the plural: Hosea 4: There is no knowledge
of God in the land.
Ad quod dicendum est, quod una est primordalis veritas, quae est in intellectu
divino: Io. 14. Ego sum via, veritas, et vita.
Sicut autem ab una facie hominis diversae simultudines resultant in diversis
speculis, et in uno similiter speculo fracto, ita in diversis animabus ab una
veritate divina diversae veritates resultant. Et similiter in una anima, quia
non attingit ad simplicitatem divinam, sed est composita, ex quo est, et quod
est, apparent ab illa una veritate qua sancta anima illustratur, diversae veritates:
quae quidem veritates, cum anima recedit a Deo per culpas, diminuuntur.
To which it is to be said that the primordial truth, the one in the divine intellect,
is one: John 14: I am the way, and the truth,
and the life. But, just as different appearances occur in different mirrors
from the aspect of one man, and similarly in one mirror broken into pieces,
likewise in different souls different truths result from one divine truth. And
in like wise in a single soul, because it does not attain the divine simplicity,
but rather is composite, and for this reason, different truths appear from that
single truth by which the saintly soul is illuminated: and indeed these truths,
when the soul withdraws from God, are diminished.
Vel dicendum, quod dicit veritates, propter triplicem veritatem creatam quae
est in sanctis, scilicet vitae, de qua Isa.
38. Memento quomodo ambulaverim coram te in veritate. Doctrinae: Mat.
21. Scimus quia verax es, et viam Dei in veritate doces. Et justitiae,
de qua Exo. 18. Provide de omni plebe viros
potentes et timentes Deum, in quibus sit veritas. De ista veritate videtur
loqui psalmus iste, scilicet de veritate iustitiae; a qua quidem recessit Saul
cum persequeretur ipsum David iniuste.
Or, it is to be said that he says truths on account of the threefold created
truth that is in holy people, namely, of life, of which, Isaias
38: O Lord, remember how I have walked before thee in truth, and with a perfect
heart. Of doctrine: Matthew 22: We know
that thou art a true speaker, and teachest the way of God in truth. And
of justice, of which Exodus 18: And provide
out of all the people able men, such as fear God, in whom there is truth. It
is apparent that the psalmist speaks of this truth, namely, of the truth of
justice; from which Saul withdrew when he unjustly persecuted David himself.
Dicendum ergo est, quod huiusmodi veritates diminutatae sunt non a seipsis,
sed, A filius hominum, per quorum culpas
depravantur. Et quidem veritas vitae diminuitur, quando bonum iudicatur malum.
Doctrinae, quando lux dicitur tenebrae. Veritas vero iustitia, quando amarum
iudicitur dulce: et e converso: Isa. 5. Vae
qui dicitis bonum malum, et malum bonum: ponentes lucem tenebras, et tenebram
lucem: pontentes amarum dulce, et dulce amarum.
Therefore it must be said that truths of this sort are not diminished from their
own nature but rather from among the children
of men, who are made depraved by their own fault. And the truth of life
is diminished, when the good is judged to be evil. Of doctrine, when light is
said to be shadow. And the truth of justice, when the bitter is judged sweet:
and conversely - Isaias 5: Woe to you that
call evil good, and good evil: that put darkness for light, and light for darkness:
that put bitter for sweet, and sweet for bitter.
Dicit autem sanctitatem deficere, quia sit a Deo recessus per gratium, statim
tollitur unico peccato mortali. Veritas autem quasi successive diminuitur: Hieronymus
habet, Quoniam deficit misericors: et
quoniam diminuti sunt fideles, quia misericordia et iustitia requiruntur ad
proximum: Proverb. 20. Virum autem fidelum
quis inveniet?
And sanctity is said to be diminished, because when it is bestowed by God through
grace, it is immediately borne away by a single mortal sin. But truth is diminished,
as it were, successively: Jerome has There
is no one who shows pity. For the faithful are diminished, because pity
and justice towards one's neighbor are required - Proverbs
20: But who shall find a faithful man? b. Consequentur cum dicit Vana,
ponit signum defectus sanctitatis; et est duplex, scilicet vanitas et dolositas.
Primum signum defectis est vanitas: et quantum ad hoc dicit, Vana
locuti sunt etc. Vanum est quod non habent subsisteniam. Vera ergo quibus
nihil vanitatis subest, sunt: unde 1. Tim.
1. Finis praecepti est charitas de corde puro, de conscientia bona, et fide
non ficta: a qua quidem aberrantes conversi sunt in vaniloquium: Hier. 9. Ununquisque
a proximo suo se custodiat: Gregorius: Sermo
vanus, vanue mentis index est.
Consequently, when he says, Vain things,
he sets forth the sign of the diminishment of sanctity: and this is twofold,
namely, vanity and deceit. And the first sign of diminishment is vanity: and
he says with respect to this, They have spoken
vain things. A vain thing is that which does not have subsistence. And
those things are true, therefore, below which there is nothing of vanity: whence
1. Timothy 1: Now the end of the commandment
is charity, from a pure heart, and a good conscience, and an unfeigned faith:
From which things some going astray, are turned aside unto vain babbling: Jeremias
9: Let every man take heed of his neighbor. And Gregory: Vain
talk is the herald of a vain mind.
Item vanum est quod intellectu non tenetur: etiam superflua verba vana sunt:
Prov. 14. Ubi plurima verba, ibi frequenter
egestas. Item vanum est quod non est stabile: et sic verba de temporalibus
vana sunt: Io. 3. Qui de terra est, de terra
loquitur: Isa. 29. De humo mussitabit eloquium tuum: sed ad quem loquuntur
vana? Ad proximum, cui debent dicere
verum: Eph. 4. Loquimini unusquisque veritatem
cum proximo suo.
Likewise something vain is that which is not retained by the intellect: so,
superfluous words are vain - Proverbs 14: But
where there are many words, there is oftentimes want. Again, a vain thing
is something that is not stable: and so talk about temporal matters is vain
- John 3: He that is of the earth, of the earth
he is, and of the earth he speaketh; Isaias 29: And thy speech shall be heard
out of the ground: But to whom does one speak vain words? To
his neighbor, to whom they should speak the truth - Ephesians
3: Speak ye the truth every man with his neighbour.
Secundum signum defectus sanctitatis est dolositas; et quantum ad hoc dicit,
Labia dolosa in corde, et corde locuti sunt.
Geminatio duplex cor significat. Ostendunt autem ore se habere unum, corde autem
habent aliud. Ostendunt se dolere, et gaudent diligere, et odiunt compati, et
laetantur: Iam. 1. Vir duplex animo inconstans
est in omnibus viis suis: Eccl. 2. Vae duplici corce et labiis sceletis.
Deceit, in the way of a sign, is the diminishment of sanctity; and he says,
with respect to this, With deceitful lips,
and with a double heart have they spoken. A double heart signifies a
doubling [of something]. For they display to the ear one thing, but they have
another in the heart. They appear to be afflicted, and they enjoy loving, and
they hate to commiserate , and they rejoice - James
1: A double minded man is inconstant in all his ways;Ecclesiasticus
2: Woe to them that are of a double heart and to wicked lips.c.Disperdat.
Hic petit destructionem eorum. Et primo petit eam. Secundo innuit causam, ibi,
Universa labia etc. quasi bis perdat,
scilicet in anima et corpore: Hier. 17. Induc
super eos diem afflictionis, et duplici contritione contere eos Domine Deus.
Consequentur ponit causam malitiae eorum: et ponit tria, scilicet fraudulentiam,
quia, Labia dolosa: est enim dolus,
cum quis aliud agit et aliud simulat. Dolus in corde concipitur, sed tegitur
verbis, vel factis: Prov. 12. Dolus in corde
cogitantium mala. Hos dispergit Deus, quoniam detegit: tunc enim non
habet rationem doli, dolus enim est occulta malitia. Unde non petit eorum destructionem,
sed malitiae detectionem.
May the Lord destroy. Here, he asks
for their destruction. And first he asks this thing. Second, he states the reason,
whence, All deceitful lips etc. as if
the Lord doubly destroys them, namely in soul and in body - Jeremias
17: Bring upon them the day of affliction, and with a double destruction, destroy
them, O Lord God. Consequently, he sets down the cause of their malice:
and he sets three things down, namely, their fraudulence, because, Deceitful
lips: for there is deceit, when somebody does one thing and feigns another
thing. He conceives deceit in his heart, but he covers this with words, or with
deeds - Proverbs 12: Deceit is in the heart
of them that think evil things. "God scatters them because he makes them
known: for then their deceit does not have the nature of deceit, for deceit
is a hidden malice.. Whence he does not ask for their destruction, but for the
uncovering of their malice.
Vel petit eorum perditionem per gratiam: Prov.
19. Pestilente flagellato stultus sapientior erit; unde dicit, Labia
dolosa. Glossa, quasi ratio petitionis
est dolositas. Vel disperdat eos,
quasi de malitia puniendo, ut ipsi in ea incidant, insto Dei iudicio, ut de
Aman dicitur Esther. 7. contra Mardochaeum.
Suspensus est Aman in patibulo quod paraverat Maradochaeo: Ezech.
3. Linguam tuam adhaerere faciam palato tuo: et eris mutus quasi non audiens
ulterius fraudes facere: Prov. 21. Multato pestilente sapientior est parvulus.
Item 22. Stultitia colligita est in corde pueri,
et virga disciplinae fugabit eam.
Or he asks for their perdition by grace - Proverbs
19: The wicked man being scourged, the fool shall be wiser: Whence he
says, deceitful lips. The Gloss adds,
as if the reason for his entreaty is their
treachery. Or, may they be destroyed,
as if by punishing malice, so that they should fall into those things, by the
just judgement of God, as is said to have happened to Aman (atEsther
7) against Maradochai. Aman was hanged from the same gallows that he
had prepared for Marodochai - Ezechiel 3: And
I will make thy tongue stick fast to the roof of thy mouth, and thou shalt be
dumb, and not as a man that reproveth; Proverbs 21: When a pestilent man is
punished, the little one will be wiser. And, 22:
Folly is bound up in the heart of a child, and the rod of correction shall drive
it away.
Secundo ponit iactantiam, Et linguam magniloquiam,
de se apud nos, qui eos magnos reputant: Ps.
72. Posuerunt in caelum os suum, et lingua eorum transvit in terram.
Illud autem quod est maius in alio consuevimus revereri, et quod minus non reputare.
Ut ergo appareat magni, et Deo aequales, contemnunt Deum, idest divinos honores.
Second, he sets down their vainglory, the tongue
that speaketh proud things, concerning themselves before us, who repute
them to be great men - Psalm 72: They have
set their mouth against heaven: and their tongue hath passed through the earth.
But we are accustomed to revere that which is greater in another, and not to
reckon that which is lesser. So that, therefore, those who appear to be great
men, and equals to God, despise God, that is, the divine honors.
Sic de Antichristo dicitur, quod adversus Deum deorum loquitur: 2.
The. 2. Adversatur et extollitur super omne quod dicitur Deus et colitur, ita
ut in templo Dei sedeat, ostendens se quasi ipse sit Deus. Et de Antioco
2. Mach. 9. Iustum est subditum esse Deo, et
mortalem Deo non paria sentire: et Act.
12. de Herode, quod acclamabat ei populus
voces Dei et non hominis. Et ne possent excussari, quod non est proposito
fecerunt, subdit, Qui dixerunt, scilicet
ex proposito, Linguam nostram magnificabimus.
Thus it is said of the Antichrist, that he speaks of gods instead of God - 2
Thessalonians 2: Who opposeth, and is lifted up above all that is called God,
or that is worshipped, so that he sitteth in the temple of God, shewing himself
as if he were God. And of Antiochus, 2
Machabees 9: It is just to be subject to God, and that a mortal man should not
equal himself to God; and Acts 12
of Herod, And the people made acclamation,
saying: It is the voice of a god, and not of a man. And lest they be
able to be excused, since they did not do what they proposed, he adds, Who
have said, namely, what they proposed, We
will magnify our tongue.
Tertio ponit eorum blasphemiam sive superbiam, Labia
nostra a nobis sunt. Haec est enim prima species superbiae, quando quis
aestimat se habere a semetipso: 1. Reg. 2.
Nolite multiplicare loqui sublimia, gloriantes: 2. Cor. 3. Non sumus sufficientes
cogitare aliquid a nobis, quasi ex nobis, sed sufficientia nostra a Deo est.
Secunda species superbiae est, quando aliquis vult in aliquo gloriari prae ceteris;
unde dicit, Quis noster Dominus est: Iob. 21.
Quis est omnipotens ut serviamus ei? Osee. 7. Reversis sunt ut essent absque
iugo, et facti sunt quasi arcus dolosus: Iob. 11. Vir vanus in superbiam erigitur,
et quasi pullum onagri se liberum natum putat.
Third, he sets down their blasphemy or pride,
Our lips are our own. And this is the first species of pride, when somebody
considers that he is in his circumstances simply by his own nature - 1
Kings 2: Do not multiply to speak lofty things, boasting; 2 Cor. 3: Not that
we are sufficient to think any thing of ourselves, as of ourselves: but our
sufficiency is from God. The second species of pride is when someone
wants to be glorified in some thing above all others; whence he says, Who
is Lord over us? -Job 21: Who is the
Almighty, that we should serve him? Osee 7: They returned, that they might be
without yoke: they became like a deceitful bow; Job 11: A vain man is lifted
up into pride, and thinketh himself born free like a wild ass's colt.d.Propter.
Hic tertio ponit orationis exauditionem. Et primo praemittit. Secundo ponit
eius certitudinem, ibi, Eloquia Domini. Tertio
ponit suam credulitatem, ibi, Tu Domine.
Dicit ergo, Propter miseriam, idest
multiplicem defectum: Inopem, idest
carentium opibus: Et gemitum, idest
singultus: Pauperum, idest parum habentium:
Psal. 9. Tibi derelictus est pauper: Exo. 2.
Audivit gemitus eorum, et recordatus est foederis. By reason of. Here he sets
down three
things concerning the audience of his prayer. And first, he promises. Second,
he sets down his certainty, whence, The words
of the Lord. Third, he sets down his credulity, whence, Thou,
O Lord. Therefore he says, By reason
of the misery, that is, the manifold diminishment: Of
the needy, that is, those lacking wealth: And
the groans, that is, the sobbing: Of
the poor, that is, of those having but little - Psalm
9: And the Lord is become a refuge for the poor; Exodus 2: He heard their groaning
and remembered the covenant.Nunc exurgam dicit Dominus. Nunc in
tempore opportuno: Psal. 9. Adiutor in opportunatibus
in tribulatione: Isa. 49. Tempore accepto exaudivi te, et in die salutis adivi
te. Ponam in salutari tuo, idest apponam: Fiducialiter
agam in eo, idest ego ero in eo: Hier.
1. Ne timeas a facis eorum, quia ego tecum sum: Isa. 14. Dominus exercitum decrevit,
et quis poterit infirmare? Manus eius extenta, et quis avertet eam? Hiere. 1.
bunt adversum te, et non praevalebunt, quia tecum sum ut liberem te.
Et 29. Erit tibi anima tua in salutem, quia
in me habuisti fiduciam, ait DominusNow I will arise, saith the Lord. Now,
at the opportune time - Psalm 9: A helper in
due time in tribulation; Isaias 49: Thus saith the Lord: In an acceptable time
I have heard thee, and in the day of salvation I have helped thee: I will set
him in safety, that is, "I will appoint": I
will deal confidently toward him, that is, I will myself be with him
- Jeremias 1: Be not afraid at their presence:
for I am with thee to deliver thee; Isaias 14: For the Lord of hosts hath decreed,
and who can disannul it? and his hand is stretched out: and who shall turn it
away? Jeremias 1: And they shall fight against thee, and shall not prevail:
for I am with thee, saith the Lord, to deliver thee. And Jeremias
39: but thy life shall be saved for thee, because thou hast put thy trust in
me, saith the Lord.
Consequenter ponit promissionis certitudinem, Eloquia
Domini, eloquia casta: non adultera per admixtionem alicuius extranei,
vel castigate a superfluitate, vel incorrupta, quia castus quis dicitur ante
experientiam, sed continens post. Non vana, sed firma. Matt.
24. Caelum et terra transibunt, verba autem mea non transibunt. Secundo
sunt plena veritate, unde, Argentum igne examinatum.
Argentum est album sine maculatione, sonorem sine simulatione, odoriferum sine
infectione. Probatum terrae, idest a
terrae.
Consequently he establishes the certainty of the promise, The
words of the Lord are pure words: not adulterated by the mixture of anything
extraneous, but rather purified of the superfluous, or uncorrupted, because
one is pure who is not only said to be so before the test, but also firm after
the test. Not vain words, but solid words - Matthew
24: Heaven and earth shall pass, but my words shall not pass. Second,
they are full of truth; whence, As silver tested
by the fire. Silver is the white without blemish, the resounding voice
without insincerity, the fragrant without putridity. Purged
from the earth, that is, of the dirt.
Graeci autem ablativo carent. Haec autem est translatio de Graeco. Purgatum
septuplum, idest perfecte. Et respondet propheta, Tu
ergo Domine servabis nos, a malo, Et
custodies nos in bono a generatione
hac aeternum. Ergo In circitu impii
ambulant, ita quod ad finem itineris quem intendunt, nunquam venient,
scilicet ut affligant alios, sicut volunt: Isa.
59. Semitae eorum incurvatae in eis. Et quare? quia, Secundem
altitudinem tuam multiplicatisti filios hominum, quia in domo mea non
solum sunt vase aurea et argentea, sed lignea et fictilia: et quaedem quidem
in honorem sanctificata ad omne opus bonum parata, 2
Tim. 2. Vel In circitu, vitiorum,
ambulant impii, non pertingentes ad
medium virtutis: 1. Reg. 25. Anima inimicorum
tuorum rotabitur etc.
For the Greeks lacked the ablative case. And this is a translation from the
Greek. Refined seven times, that is
to perfection. And the prophet responds, Thou
therefore O Lord wilt preserve us, from
evil, And keep us in the good from
this generation forever. Therefore, The
wicked walk round about, thus they never will come to the end of the
walking that they intend, namely, that they might afflict other people, just
as they will to do - Isaias 59: Their paths
are become crooked to them. And why is this? Because, According
to thy highness, thou best multiplied the children of men, for in my
house there are not only golden and silver vases, but also wooden and earthen
ones: and certain of them are even sanctified to honor and prepared for every
good work - Timothy 2. Or, round
about, viciously, the wicked walk,
not keeping to the mean of virtue - 1 Kings
25: But the souls of thy enemies shall be whirled.
© Dr. Gregory Sadler (gregsadler@netnitco.net)
The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)
