Super Psalmo 30
Psalm 30
In te, Domine, speravi
In you, O Lord, have I hoped
30:1 In finem. Psalmus David, pro extasi. 30:2a In te, Domine, speravi; non confundar in aeternum:
30:1 Unto the end, a psalm for David, in an ecstasy. 30:2a In you, O Lord, have I hoped; let me never be confounded:
30:2b in justitia tua libera me. 30:3 Inclina ad me aurem tuam; accelera ut eruas me. Esto mihi in Deum protectorem, et in domum refugii, ut salvum me facias:
30:2b deliver me in your justice. 30:3 Bow down your ear to me; make haste to deliver me. Be unto me a God, a protector, and a house of refuge to save me.
30:4 quoniam fortitudo mea et refugium meum es tu; et propter nomen tuum deduces me et enutries me. 30:5 Educes me de laqueo hoc quem absconderunt mihi, quoniam tu es protector meus.
30:4 For you are my strength and my refuge and for your name’s sake you will lead me and nourish me. 30:5 You will bring me out of this snare which they have hidden for me, for you are my protector.
30:6 In manus tuas commendo spiritum meum; redemisti me, Domine Deus veritatis. 30:7a Odisti observantes vanitates supervacue;
30:6 Into your hands I commend my spirit; you have redeemed me, O Lord, the God of truth. 30:7a You have hated those who regard vanities to no purpose.
30:7b ego autem in Domino speravi. 30:8a Exsultabo, et laetabor in misericordia tua,
30:7b But I have hoped in the Lord. 30:8a I will be glad and rejoice in your mercy.
30:8b quoniam respexisti humilitatem meam; salvasti de necessitatibus animam meam. 30:9 Nec conclusisti me in manibus inimici: statuisti in loco spatioso pedes meos.
30:8b For you have regarded my humility; you have saved my soul out of distresses. 30:9 And you have not shut me up in the hands of the enemy; you have set my feet in a spacious place.
30:10 Miserere mei, Domine, quoniam tribulor; conturbatus est in ira oculus meus, anima mea, et venter meus.
30:10 Have mercy on me, O Lord, for I am afflicted; my eye is troubled with wrath; my soul, and my belly.
30:11 Quoniam defecit in dolore vita mea, et anni mei in gemitibus. Infirmata est in paupertate virtus mea, et ossa mea conturbata sunt.
30:11 For my life is wasted with grief and my years in sighs. My strength is weakened through poverty and my bones are disturbed.
30:12 Super omnes inimicos meos factus sum opprobrium, et vicinis meis valde, et timor notis meis. Qui videbant me foras fugerunt a me. 30:13a Oblivioni datus sum tamquam mortuus a corde.
30:12 I am become a reproach among all my enemies, and very much to my neighbors, and a fear to my acquaintance. Those who saw me without fled from me. 30:13a I am forgotten as one dead from the heart.
30:13b Factus sum tamquam vas perditum, 30:14a quoniam audivi vituperationem multorum commorantium in circuitu.
30:13b I am become as a vessel that is destroyed. 30:14a For I have heard the blame of many who dwell round about.
30:14b In eo dum convenirent simul adversum me, accipere animam meam consiliati sunt.
30:14b While they assembled together against me, they consulted to take away my life.
30:15 Ego autem in te speravi, Domine; dixi: ‘Deus meus es tu.’ 30:16a In manibus tuis sortes meae:
30:15 But I have put my trust in you, O Lord; I said, “You are my God.” 30:16a My lots are in your hands.
30:16b eripe me de manu inimicorum meorum, et a persequentibus me. 30:17 Illustra faciem tuam super servum tuum; salvum me fac in misericordia tua. 30:18a Domine, non confundar, quoniam invocavi te.
30:16b Deliver me out of the hands of my enemies and from those who persecute me. 30:17 Make your face to shine upon your servant; save me in your mercy. 30:18a Let me not be confounded, O Lord, for I have called upon you.
30:18b Erubescant impii, et deducantur in infernum; 30:19a muta fiant labia dolosa.
30:18b Let the wicked be ashamed, and be brought down to hell. 30:19a Let deceitful lips be made dumb
30:19b Quae loquuntur adversus justum iniquitatem, in superbia, et in abusione.
30:19b which speak iniquity against the just with pride and abuse.
30:20 Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! Perfecisti eis qui sperant in te in conspectu filiorum hominum!
30:20 O how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! Which you have wrought for those who hope in you, in the sight of the sons of men.
30:21 Abscondes eos in abscondito faciei tuae a conturbatione hominum. Proteges eos in tabernaculo tuo, a contradictione linguarum.
30:21 You shall hide them in the secret of your face, from the disturbance of men. You shall protect them in your tabernacle from the contradiction of tongues.
30:22 Benedictus Dominus, quoniam mirificavit misericordiam suam mihi in civitate munita.
30:22 Blessed be the Lord, for he has shown his wonderful mercy to me in a fortified city.
30:23a Ego autem dixi in excessu mentis meae: ‘Projectus sum a facie oculorum tuorum.’
30:23a But I said in the excess of my mind, “I am cast away from before your eyes.”
30:23b Ideo exaudisti vocem orationis meae, dum clamarem ad te.
30:23b Therefore you have heard the voice of my prayer when I cried to you.
30:24 Diligite Dominum, omnes sancti ejus, quoniam veritatem requiret Dominus, et retribuet abundanter facientibus superbiam.
30:24 O love the Lord, all you his saints: for the Lord will require truth, and will repay them abundantly who act proudly.
30:25 Viriliter agite, et confortetur cor vestrum, omnes qui speratis in Domino.
30:25 Do manfully, and let your heart be strengthened, all you who hope in the Lord.
273. Supra enarravit propheta tribulationes, beneficia Dei, orationem suam, fiduciam et gratiarum actionem; hic autem exponit totum ordinem suae liberationis.
273. Above, the prophet recounted his tribulations, the favors of God, his prayer, trust and thanksgiving; now here he describes the whole order of his deliverance.
Titulus, in finem psalmus David pro extasi.
The title is unto the end, a psalm for David in an ecstasy.
Hieronymus non habet pro extasi, nec Hebraei: et forte Septuaginta addiderunt, propter hoc quod dicitur infra, in excessu. Extasis enim Graece, Latine dicitur excessus, qui est mentis, quoniam scilicet homo ponitur extra se.
Jerome does not have in an ecstasy, nor does the Hebrew, and likely the Septuagint added it because of what is said below: in the excess. For “ecstasy” in Greek is “excess” in Latin, which occurs in the mind because a man is placed outside of himself.
Et hoc dupliciter contingit:
And this happens in two ways:
vel quia a superioribus allicitur,
either because he is joined to higher things
vel quia ab inferioribus depellitur.
or because he is estranged from lower things.
Animus ergo hominis si feratur extra se, dicitur vel allectus a supernis per contemplationem et amorem: quia divinus amor, ut dicit Dionysius, 4 cap. de Div. Nom., extasim facit, quia facit eum vivere non sua, sed Dei vita: Gal. 2: vivo ego, jam non ego, vivit vero in me Christus:
Therefore, the soul of man, if he is carried outside of himself, is said either to be bound to heavenly things through contemplation and love, since divine love, as Dionysius says, causes ecstasy, since it makes someone live not his own but the divine life. I live now not I; but Christ lives in me (Gal 2:20).
vel impugnatus, vel territus ab inferiori: unde quando timet fit extra se: Act. 3: repleti sunt stupore et extasi.
Or he is assailed or terrified by lower things, since when someone is terrified he is outside of himself. They were filled with wonder and amazement (Acts 3:10).
Et sicut vult glossa, hoc modo hic accipitur extasis: agitur enim hic de tribulatione Christi in passione: unde Christus in cruce pendens ait, in manus tuas commendo spiritum meum, Luc. 23.
The gloss intends that ecstasy be taken in this way, for this is concerned with the tribulation of Christ in his Passion. So Christ said, hanging on the Cross, into your hands I commend my spirit (Luke 23:46).
Et de tribulationibus Ecclesiae: et hoc sub figura eorum quae contigerunt David.
And it is about the tribulations of the Church, under the figure of those things which happened to David.
Vel intelliguntur verba psalmi hujus quasi ab una persona prolata: quia caput corpus et membra sunt una persona: unde Christus loquitur pro se, et pro corpore suo: Isa. 61: quasi sponsum decoratum corona, et quasi sponsam ornatam monilibus suis: quia Christus et Ecclesia sunt una persona.
Or the words of this psalm can be understood as though said by one person, since the head and the members are one person. So Christ speaks for himself and for his body. As a bridegroom decked with a crown, and as a bride adorned with her jewels (Isa 61:10), since Christ and the Church are one person.
Psalmus iste dividitur in duas partes.
This psalm is divided into two parts.