Tractates on the Psalms 118.22.1–119.24

Hilary of Poitiers · Tractates on the Psalms · ca. 360–367 · Poitiers · 31 passages

Latin text: Zingerle, CSEL 22 (Latin text: Vienna CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).

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Tractates 118, chapter 22

118.22.1CSEL 22:540–541

Finem sumit secundum litteram psalmus. nam omnibus his, quae sancto uiro erant propria. iuxta hebraicorum elementorum ordinem conprehensis nunc propheta, ut oratio eius deo sit proxima, deprecatur: adpropiet oratio mea in conspectu tuo, domine: secundum eloquium tuum da mihi intellectum. multa sunt, quae toto psalmo orauit ad dominum. sed quia eloquia dei plurimum in se obscuritatis per rerum caelestium sacramenta conplexa sunt, nunc maxime. ut intellectu huius eloquii sit dei dignus, precatur. ac primum ordinem modestae spei suae tenuit, cum proximam fieri conspectui dei orationem suam poscit. sequens iam per gradum altioris profectus postulatio eius iteratur, cum ait: intret postulatio mea in conspectu tuo, domine, secundum eloquium tuum eripe me. adpropinquantis orationis in conspectum dei hic fuit ordo, ut, cum coepisset esse proxima, introiret; iam eloquio dei intellecto eripi se secundum idipsum eloquium dei precatur. non enim primum, ubi est intellectus, ibi salus est, sed intellegentia adepta salus est obtinenda.

The psalm reaches its end according to the letters. For having embraced all the things proper to a holy man according to the order of the Hebrew letters, the prophet now prays that his prayer may be near to God: "Let my prayer draw near in your sight, Lord; according to your word give me understanding." Many are the things he prayed to the Lord throughout the psalm. But because God's words have embraced much obscurity in themselves through the mysteries of heavenly things, now above all he prays that he may be worthy of God's understanding of this word. And first he kept the order of his modest hope, when he asks that his prayer be brought near to the sight of God. Next, by a step of higher progress, his request is repeated, when he says: "Let my petition enter in your sight, Lord; according to your word deliver me." This was the order of the prayer approaching the sight of God, that, when it had begun to be near, it should enter; now, having understood God's word, he prays to be delivered according to that same word of God. For salvation is not first where understanding is, but once understanding is gained, salvation is to be obtained.

Ps 119:169–170 (118:169-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: The twenty-second and last letter: the psalmist's prayer draws near and enters God's presence, asking first for understanding and then for deliverance.

The twenty-second letter (tav) begins. Quotations: Ps 119:169–170 (118:169–170 Vulgate).
"Mysteries" renders sacramenta.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (ae read as s); stray mark): his, quse sancto → his, quae sancto; adpropiet. oratio → adpropiet oratio; rerum cselestium → rerum caelestium; c“pisset → coepisset.

Topics: Prayer

Cite (SBL): Hilary, Tract. Ps. 118.22.1 (CSEL 22:540–541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-118-22-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 9 text. Public-domain English (NPNF² 9) exists only for Psalms 1, 53 and 130, which were compared in full after translating; all other tractates were re-read against the Latin.

118.22.2CSEL 22:541

Et quia haec eadem per spiritum prophetiae uel sub futurarum rerum umbra uel sub quadam ueri tamquam de speculo imagine antelata uel sub diuinorum uerborum occulta profundaque ratione, spiritu prophetiae magis quam intellegentiae humanae sensu proferebantur, adiecit: eructauerunt labia mea hymnum. cum docueris me iustificationes tuas, pronuntiabit lingua mea eloquia tua; quia omnia mandata tua aequitas. omne prophetiae eloquium sub eructandi significatione meminimus ostendi, cum dicitur: eructauit cor meum uerbum bonum, uel illud: eructabo abscondita a constitutione mundi, uel illud: dies diei eructat uerbum. omnis autem sermo hominum ex sensu cogitationis initur ac motu, ubi ad aliquid enuntiandum mota mens nostra id, quod in adfectum sibi inciderit, per uerba declarat. at uero, ubi extra humanae mentis instinctum non ad animae sententiam lingua famulatur, sed per ineuntem spiritum officio oris nostri diuini sensus sermo diffunditur, illic eructatum uidetur esse, quod dicitur: cum non ante cogitatione motuque percepto id, ad quod pulsa sit, mens loquatur, sed ignorante sensu spiritus uocem in uerba distinguat.

And because these same things were uttered by the spirit of prophecy, either under the shadow of things to come, or under a certain image of truth set forth as in a mirror, or under the hidden and deep meaning of divine words, by the spirit of prophecy rather than by the sense of human understanding, he added: "My lips have uttered a hymn, when you have taught me your justifications; my tongue will declare your words, for all your commandments are equity." We remember that every prophetic word is shown under the meaning of "uttering forth," as when it is said: "My heart has uttered a good word," or that: "I will utter things hidden from the foundation of the world," or that: "Day utters a word to day." All human speech begins from the sense and movement of thought, when our mind, moved to declare something, declares in words what has struck its feeling. But where, beyond the impulse of the human mind, the tongue does not serve the judgment of the soul, but the speech of divine sense is poured out through the service of our mouth by the Spirit entering, there what is said seems to be uttered forth: when the mind does not speak what it has first perceived by thought and movement and by which it was struck, but the Spirit articulates the voice into words while the understanding does not know.

Ps 119:171–172 (118:171-Ps Vulg.) (quotation, high confidence) · Ps 45:1 (44:2 Vulg.) (quotation, high confidence) · Ps 78:2 (77:2 Vulg.) (quotation, high confidence) · Matt 13:35 (allusion, medium confidence) · Ps 19:2 (18:3 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Prophetic speech "utters forth" what the Spirit gives beyond human thought; the psalmist's lips utter a hymn, and once taught he will declare God's words.

Quotations: Ps 119:171–172 (118:171–172 Vulgate); Ps 45:1 (44:2 Vulgate); Ps 78:2 (77:2 Vulgate; compare Matt 13:35); Ps 19:2 (18:3 Vulgate).
Hilary's account of prophetic inspiration, in which the Spirit speaks without the prophet's understanding, is translated as written.

Notes on the original text

Digital text corrected (OCR slip (ae read as s)): quia hsec eadem → quia haec eadem; spiritum prophetise uel → spiritum prophetiae uel; intellegentise humanae → intellegentiae humanae; mandata tua sequitas → mandata tua aequitas; omne prophetise eloquium → omne prophetiae eloquium.

Topics: Scripture and canon

Cite (SBL): Hilary, Tract. Ps. 118.22.2 (CSEL 22:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-118-22-2). (abbreviation not yet checked)

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118.22.3CSEL 22:541–542

Nunc enim quamuis eructauerint labia hymnum, tamen post doctrinam iustificationum dei pronuntiabit lingua, quod loquitur: ut rerum dictarum cum sit percepta cognitio, tum cognitionis ipsius declaratio consequatur. non sunt autem ita mandata dei ab aequitate diuersa, ut non deo dignum sit. eorum primum intellegentiam tribuere prophetanti, tum deinde ad conscientiae publicae notionem praedicationis confessione clarescere: quia extra bonitatem dei sit, aut occultari, quod uoluerit pronuntiari, aut aliud aliquid nisi cum aequitate mandare. aequitatis autem mandatorum dei ea summa est, ut omnibus sint salutaria, ut hoc, quod in hanc uitam uenimus. cum profectu aeternitatis ineamus. nam nasci ad mortem, non uitae est causa, sed mortis.

For now, although his lips have uttered a hymn, yet after the teaching of God's justifications his tongue will declare what it speaks: so that when knowledge of the things said has been gained, then the declaration of that knowledge may follow. And God's commandments are not so different from equity that it should not be worthy of God first to grant the understanding of them to the one who prophesies, and then for them to shine forth to the public awareness by the confession of preaching: because it would be beyond God's goodness either to hide what he wished to be declared or to command anything except with equity. And the sum of the equity of God's commandments is this, that they are saving for all, so that this coming of ours into this life we may enter with advance toward eternity. For to be born for death is not a cause of life, but of death.

Notes and citation

Summary: God first gives the prophet understanding and then makes it public; his commandments are equitable, aiming at the salvation of all, so that our birth leads to eternal life.

A phrase is damaged ("ut non deo dignum sit. eorum"); translated by sense.

Notes on the original text

Digital text corrected (OCR slip (ae read as s); OCR slips (ae read as s); OCR slips (ae read as s) and split word): conscientise publicae notionem prsedicationis → conscientiae publicae notionem praedicationis; cum sequitate man dare. sequitatis → cum aequitate mandare. aequitatis; profectu seternitatis → profectu aeternitatis.

Cite (SBL): Hilary, Tract. Ps. 118.22.3 (CSEL 22:541–542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-118-22-3). (abbreviation not yet checked)

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118.22.4CSEL 22:542

Et huius spei suae fiduciam mox propheta subiecit dicens: fiat manus tua saluum faciat me; quoniam mandata tua elegi. aliis gloriam saeculi eligentibus, aliis uenerationem elementorum ac daemonum capessentibus, aliis terrenas opes expetentibus sanctus iste mandata dei elegit elegit autem non naturali necessitate, sed uoluntate pietatis, quia unicuique ad id, quod uult, uia est proposita uiuendi, et adpetendi atque agendi permissa libertas. et ob id uniuscuiusque aut poena aut praemiis adficietur electio.

And the prophet soon added the confidence of this hope of his, saying: "Let your hand be there to save me, for I have chosen your commandments." While others choose the glory of the world, others take up the veneration of elements and demons, others seek earthly wealth, this holy man chose God's commandments; and he chose them not by natural necessity but by the will of piety, because to each a way of living toward what he wills is set before him, and the freedom to seek and to act is permitted. And for this reason each one's choice will be visited either with punishment or with rewards.

Ps 119:173 (118:173 Vulg.) (quotation, high confidence)

Notes and citation

Summary: The psalmist freely chose God's commandments, as each person is free to choose his way and will be punished or rewarded for it.

Quotation: Ps 119:173 (118:173 Vulgate).
Hilary's statement on free choice is translated as written.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (ae read as s); words run together): saluum faciatme; quoniammandata → saluum faciat me; quoniam mandata; gloriam sseculi → gloriam saeculi; ac dsemonum → ac daemonum; aut p“na aut → aut poena aut.

Cite (SBL): Hilary, Tract. Ps. 118.22.4 (CSEL 22:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-118-22-4). (abbreviation not yet checked)

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118.22.5CSEL 22:542–543

Sed mandatorum domini qui esset finis, ostendit dicens: concupiui salutare tuum, domine, et lex tua meditatio mea est. totum se iste in aduentum Iesu salutaris extendit; et illud, quod apostolorum beatitudini uidere fuit proprium, desideriis inpatientibus concupiscit, hoc tamen ipsum. quod in lege agit, meditationem futurae spei esse significans. quia non ad praesentium effectum, sed ad futurorum profectum omnis intellegitur suscipi solere meditatio.

But he showed what the end of the Lord's commandments was, saying: "I have longed for your salvation, Lord, and your law is my meditation." He stretches himself wholly toward the coming of Jesus the Savior; and what was proper to the blessedness of the apostles to see, he longs for with impatient desires, while signifying that what he does in the law is a meditation on future hope: because all meditation is understood to be undertaken not for the effect of present things but for the progress of future ones.

Ps 119:174 (118:174 Vulg.) (quotation, high confidence) · Matt 13:16–17 (allusion, high confidence)

Notes and citation

Summary: The psalmist longs for the Savior Jesus, whom the apostles were blessed to see, and his meditation on the law looks to that future hope.

Quotation and allusion: Ps 119:174 (118:174 Vulgate); Matt 13:16–17.

Topics: Christology

Cite (SBL): Hilary, Tract. Ps. 118.22.5 (CSEL 22:542–543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-118-22-5). (abbreviation not yet checked)

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118.22.6CSEL 22:543

Ac meditationis istius quod praemium esset, ostendit: uiuet anima mea et laudabit te: et iudicia tua iuuabunt me. uiuere se in hac uita non reputat, quippe qui dixerit: ecce in iniquitatibus conceptus sum et delictis peperit me mater mea. scit sub peccati origine et sub peccati lege se esse natum; meditationem autem legis dei ob id elegit, ut uiuat. animam suam superiore psalmo ad uitae istius gaudia adhortatur, cum ait: conuertere, anima mea, in requiem tuam, quoniam dominus benefecit mihi: quia eripuit animam meam a morte, oculos meos a lacrimis, pedes meos a lapsu. placebo domino in regione uiuentium. has laudes deo referre festinat, iudiciis dei absorpta terrenae corruptionis infirmitate ad aeternitatis adiutus profectum: ob id utique, quia elegit mandata et concupiuit salutare domini, quia meditatio eius in lege dei semper est.

And he showed what the reward of this meditation was: "My soul will live and praise you, and your judgments will help me." He does not reckon that he lives in this life, since he has said: "Behold, I was conceived in iniquities, and in sins my mother bore me." He knows that he was born under the origin of sin and under the law of sin; but he chose meditation on God's law for this reason, that he may live. In an earlier psalm he urges his soul toward the joys of this life, when he says: "Return, my soul, to your rest, for the Lord has done good to me: for he has delivered my soul from death, my eyes from tears, my feet from falling. I will please the Lord in the land of the living." He hastens to render these praises to God, when, by God's judgments, the weakness of earthly corruption has been swallowed up and he has been helped to the advance of eternity: and that surely because he chose the commandments and longed for the Lord's salvation, because his meditation is always in God's law.

Ps 119:175 (118:175 Vulg.) (quotation, high confidence) · Ps 51:5 (50:7 Vulg.) (quotation, high confidence) · Ps 116:7–9 (114:7-Ps Vulg.) (quotation, high confidence)

Notes and citation

Summary: Born in sin, the psalmist looks for true life in the age to come, where he will praise God, delivered from death into the land of the living.

Quotations: Ps 119:175 (118:175 Vulgate); Ps 51:5 (50:7 Vulgate); Ps 116:7–9 (114:7–9 Vulgate).
"This life" in "ad uitae istius gaudia" refers to the life to come of which Hilary is speaking.

Notes on the original text

Digital text corrected (OCR slip (ae read as s)): ad uitse istius gaudia → ad uitae istius gaudia; ad seternitatis → ad aeternitatis.

Topics: Eschatology

Cite (SBL): Hilary, Tract. Ps. 118.22.6 (CSEL 22:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-118-22-6). (abbreviation not yet checked)

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118.22.7CSEL 22:543–544

Digno autem omnia sacramenti euangelici fine conclusit dicens: erraui sicut ouis, quae perit: uiuifica seruum tuum, quia mandata tua non sum oblitus. referri enim se errabundam ac perditam ouem pastoris sui humeris festinat, ut per salutarem aeternumque pastorem in caelo angelis aeterna gaudia praebeat se recepta. filius enim hominis uenit saluare, quod perierat, missus ad oues perditas domus Israhel, dominus Iesus Christus, qui est benedictus in saecula saeculorum. amen.

He concluded all with an end worthy of the gospel mystery, saying: "I have gone astray like a sheep that is lost; give life to your servant, for I have not forgotten your commandments." For he hastens to be carried back, a wandering and lost sheep, on the shoulders of his shepherd, so that, recovered through the saving and eternal shepherd, he may give eternal joys to the angels in heaven. For the Son of Man came to save what was lost, sent to the lost sheep of the house of Israel, the Lord Jesus Christ, who is blessed for ever and ever. Amen.

Ps 119:176 (118:176 Vulg.) (quotation, high confidence) · Luke 15:4–7 (allusion, high confidence) · Luke 19:10 (quotation, high confidence) · Matt 15:24 (allusion, high confidence)

Notes and citation

Summary: The psalm ends with the lost sheep, which Christ the shepherd carries home on his shoulders to the joy of the angels.

Quotations and allusions: Ps 119:176 (118:176 Vulgate); Luke 15:4–7; Luke 19:10 (compare Matt 18:11); Matt 15:24.
"Mystery" renders sacramenti.

Notes on the original text

Digital text corrected (stray letters): filius enim i m hominis → filius enim hominis.

Topics: Christology

Cite (SBL): Hilary, Tract. Ps. 118.22.7 (CSEL 22:543–544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-118-22-7). (abbreviation not yet checked)

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Tractates 119

119.1CSEL 22:544

Psalmorum tituli, ut in plurimis ostendimus, habent proprias suas significationes, rationem et argumenta scriptorum, quae subiacent, breuissime continentes nosque quodam doctrinae indicio in intellegentiae semitam dirigentes; de quibus nunc non necesse est aliquid tractare. tum enim id fieri oportet. cum psalmus unusquisque tractabitur. cum enim sibi inuicem auctoritatem praestent et psalmus et titulus, debilis erit sermo. si de aliquo eorum absque altero disseretur. nunc uero canticum graduum attingimus, quorum et continua et aequalis inscriptio est; atque ideo significatione conueniente titulorum sub unius expositionis negotio uniuersorum reperietur ratio esse monstrata.

The titles of the Psalms, as we have shown in very many cases, have their own proper meanings, containing very briefly the reason and argument of the writings beneath them and directing us by a kind of signpost of teaching into the path of understanding; about which there is no need to treat anything now. For that should be done when each psalm is treated. For since the psalm and the title lend authority to each other, the discourse will be weak if one of them is discussed without the other. But now we come to the Songs of Ascents, whose inscription is continuous and the same; and therefore, since the meaning of the titles agrees, the reason of all will be found to have been shown in the course of a single exposition.

Ps 120:1 (119:1 Vulg.) (allusion, high confidence)

Notes and citation

Summary: Hilary begins Psalm 119 [120], the first Song of Ascents, noting that one explanation of their shared title will serve for all.

Hilary's Psalm 119 is Psalm 120 in the Protestant English Bible. The Songs of Ascents are Psalms 120–134 (119–133 Vulgate).

Notes on the original text

Digital text corrected (OCR slip (ae read as s)): scriptorum, quse subiacent → scriptorum, quae subiacent; in intellegentise semitam → in intellegentiae semitam.

Topics: Scripture and canon

Cite (SBL): Hilary, Tract. Ps. 119.1 (CSEL 22:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-1). (abbreviation not yet checked)

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119.2CSEL 22:544–545

In plerisque psalmis multa secundum historiae ordinem in superscriptionibus eorum esse edita legimus: ut cum fugit Dauid a facie filii sui Abessalon, cum mutauit uultum suum coram Abimelech, cum post Bersabee a Nathan monetur, et in reliquis, sicubi gestorum ueritas ipsis psalmorum titulis continetur. sed meminisse nos oportet hos eosdem psalmos non idcirco omnes corporaliter intellegendos, quia his corporalium negotiorum significatio antefertur; quin potius oportet nos spiritalem intellegentiam sub hac quadam gestarum rerum commemoratione sectari, de quo non est nunc temporis dicere;, sed simplicitati legentium consulentes legentem fuit congruum admonere. ergo, ne secundum praedictos ex pluribus titulos hi quoque graduum psalmi aliquid de historia contineant, uidendum est.

In most psalms we read that many things were set out in their superscriptions according to the order of history: as when David fled from the face of his son Absalom, when he changed his face before Abimelech, when after Bathsheba he is warned by Nathan, and in the rest, wherever the truth of events is contained in the titles of the psalms themselves. But we must remember that these same psalms are not all to be understood bodily for the reason that the signification of bodily affairs stands before them; rather we must pursue a spiritual understanding under this kind of record of things done, about which this is not the time to speak; but out of concern for the simplicity of readers it was fitting to remind the reader. So we must see whether these psalms of ascents too, like the many titles mentioned before, contain anything of history.

Ps 3:1 (allusion, high confidence) · Ps 34:1 (33:1 Vulg.) (allusion, high confidence) · Ps 51:1 (50:1 Vulg.) (allusion, high confidence)

Notes and citation

Summary: Historical psalm titles (Absalom, Abimelech, Nathan) still call for spiritual understanding; Hilary asks whether the titles of the Songs of Ascents are historical.

Allusions to the titles of Ps 3, Ps 34 (33 Vulgate), and Ps 51 (50 Vulgate).

Notes on the original text

Digital text corrected (stray digit): in 20 superscriptionibus → in superscriptionibus.

Topics: Scripture and canon

Cite (SBL): Hilary, Tract. Ps. 119.2 (CSEL 22:544–545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-2). (abbreviation not yet checked)

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119.3CSEL 22:545–546

In Esaiae enim libro orante Ezechia signum ei positum prorogatae salutis in gradibus est. erant autem in domo eius gradus decem, quos sol ultra temporis sui cursum lumine suo accedente conscendit rursumque die mortis eius de temporis sui limite lumine decedente descendit. sed nulla ad psalmos huius historiae similitudo est, cum graduum ne numerus quidem ipse conueniat. hoc tamen, quod Ezechiae datum signum est, manifeste ostendit dei lumen his, quibus ob negotiorum saecularium merita futurae uitae beatitudo inpertietur, accedere, illis uero, quibus sit negata, decedere.

For in the book of Isaiah, when Hezekiah prayed, a sign of prolonged health was set for him on steps. There were in his house ten steps, which the sun climbed beyond the course of its time as its light advanced, and again, on the day of his death, it went down from the limit of its time as its light withdrew. But there is no likeness of this history to the psalms, since not even the number of the steps agrees. Yet the sign given to Hezekiah clearly shows that God's light comes to those to whom, because of the merits of their worldly affairs, the blessedness of future life will be granted, but withdraws from those to whom it is denied.

Isa 38:8 (allusion, high confidence) · 2 Kgs 20:9–11 (allusion, medium confidence)

Notes and citation

Summary: The steps of Hezekiah's sign do not match the fifteen Songs of Ascents, though they show God's light advancing for some and withdrawing from others.

Allusion: Isa 38:8 (compare 2 Kgs 20:9–11). Hilary's statement that the shadow went back down on the day of Hezekiah's death is translated as written.

Notes on the original text

Digital text corrected (OCR slip (ae read as s)): Ezechise → Ezechiae; futurae uitse → futurae uitae.

Cite (SBL): Hilary, Tract. Ps. 119.3 (CSEL 22:545–546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-3). (abbreviation not yet checked)

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119.4CSEL 22:546

Esse autem in templo gradus quindecim historia nobis locuta est dispositosque ordines consistentium, quibus quaedam quasi dignitas in antecedentibus obtineretur, ut Leuitae primum consisterent, post Israhelitae, tum proselyti et deinceps alii. sed quid de psalmis antea scriptis ex historia posteriore praesumimus, cum, si quid ex ea suscipiendum sit, suscipi ita debeat, ut psalmi historiam subsequantur? nisi tamen aliquid sit ad futuram historiam prophetatum. sed contuentes ipsam illam templi atque altaris aedificationem, umbram esse incorrupti templi et sanctificati speciem altaris his, quae in eo corporaliter praefigurata sunt, intellegeremus, nisi auctoritas praesumeretur ex psalmis? psalmi enim non sui tantum temporis res enuntiant neque in eas solum aetates conueniunt. quibus scripti sunt, sed uniuersis, qui in uitam uenirent, dei sermo consuluit, uniuersae aetati ipse aptissimus ad profectum.

History has told us that there were fifteen steps in the temple and orders of those standing on them arranged, by which a certain dignity was held by those in front, so that the Levites stood first, after them the Israelites, then the proselytes, and then others. But why do we presume about psalms written earlier from later history, since, if anything is to be taken from it, it ought to be taken so that the psalms follow the history? Unless indeed something was prophesied for future history. But looking at that very building of the temple and altar, would we understand it to be a shadow of the incorruptible temple and a likeness of the sanctified altar in the things bodily prefigured in it, unless authority were taken beforehand from the psalms? For the psalms do not declare only the things of their own time, nor do they fit only those ages in which they were written; but God's word has provided for all who would come into life, being itself most suited for the progress of every age.

Notes and citation

Summary: The temple's fifteen steps came after the psalms, but the psalms speak for every age, and the temple's bodily forms are understood as figures through them.

The tradition of fifteen steps in the temple (between the women's court and the court of Israel) is known from later Jewish sources; Hilary's order of Levites, Israelites, and proselytes is translated as written.
The sentence beginning "sed contuentes" is damaged in the digital text; translated by sense.

Notes on the original text

Digital text corrected (OCR slip (ae read as s); OCR slips (ae read as s)): ut Leuitse primum consisterent, post Israhelitse → ut Leuitae primum consisterent, post Israhelitae; prsesumimus → praesumimus; altaris sedificationem → altaris aedificationem.

Topics: Scripture and canon

Cite (SBL): Hilary, Tract. Ps. 119.4 (CSEL 22:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-4). (abbreviation not yet checked)

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119.5CSEL 22:546–547

Erat namque illa sacerdotii lex, quam secundum legis obseruantiam in euangelio Lucas sub Iohannis Baptistae natiuitate diligenter exposuit, neminem in sancta sanctorum ascendere nisi qui esset princeps sacerdotum, eundemque toto in anno uno tantum die. quae omnia in similitudinem antea gesta in uno domino nostro expleta esse, et fides nostra et ipse dominus nobis in euangelio auctor est dicens: non ueni legem soluere, sed adimplere. apostolus quoque omnem consummationem legis in domino nostro Iesu Christo esse testatur dicens: finis enim legis Christus est. sed et hic idem Dauid propheta aeternum eum sacerdotem docet dicens: tu es sacerdos in aeternum secundum ordinem Melchisedech. hic igitur princeps sacerdotum ingressus caelos, sedens ad dexteram dei, orans ad patrem, ut, ubi ille esset, nos quoque essemus, qui et excitauit et collocauit nos in caelestibus, ille iam per prophetam monuerat, quibus modis quibusque uitae operationibus ascendi posset ad sese, per Esaiam ita: lauamini, mundi estote, auferte nequitias ab animis uestris e conspectu oculorum meorum: desinite a malitiis uestris, discite bonum facere, exquirite iudicium, eruite iniuriam accipientem, iudicate pupillo et iustificate uiduam: et uenite disputemus, dicit dominus omnipotens. hi sunt igitur gradus perfecti illius aeternique templi, quos princeps sacerdotum facta per sanguinem suum peccatorum nostrorum propitiatione transcendit, modo terreni ex lege sacerdotis seu gradibus in sanctorum sancta scandentis seu litationis hostiam pro populo offerentis.

For there was that law of the priesthood which Luke carefully set out in the gospel, according to the observance of the law, at the birth of John the Baptist: that no one went up into the holy of holies except the one who was chief of the priests, and he only on one day in the whole year. That all these things, done beforehand as a likeness, were fulfilled in our Lord alone, both our faith and the Lord himself in the gospel assure us, saying: "I came not to abolish the law but to fulfil it." The apostle too testifies that all the completion of the law is in our Lord Jesus Christ, saying: "For Christ is the end of the law." And this same prophet David teaches that he is the eternal priest, saying: "You are a priest for ever according to the order of Melchizedek." This chief of the priests, then, having entered the heavens, sitting at God's right hand, praying to the Father that where he is we too may be, who also raised us up and seated us in the heavenly places, had already warned through the prophet by what means and by what works of life one could ascend to him, through Isaiah thus: "Wash yourselves, be clean, take away the wickedness from your souls before my eyes; cease from your evil deeds, learn to do good, seek justice, rescue the one who suffers wrong, judge for the orphan and vindicate the widow: and come, let us reason together, says the Lord almighty." These, then, are the steps of that perfect and eternal temple, which the chief of the priests went up, having made propitiation for our sins through his blood, in the manner of the earthly priest under the law, either climbing by steps into the holy of holies or offering the victim of atonement for the people.

Luke 1:8–9 (allusion, high confidence) · Heb 9:7 (allusion, high confidence) · Matt 5:17 (quotation, high confidence) · Rom 10:4 (quotation, high confidence) · Ps 110:4 (109:4 Vulg.) (quotation, high confidence) · Heb 9:12 (allusion, high confidence) · John 17:24 (allusion, high confidence) · Eph 2:6 (allusion, high confidence) · Isa 1:16–18 (quotation, high confidence)

Notes and citation

Summary: Christ, the eternal high priest, has entered the true holy of holies through his blood, and Isaiah's call to repentance and justice names the steps by which we ascend to him.

Quotations and allusions: Luke 1:8–9; Heb 9:7; Matt 5:17; Rom 10:4; Ps 110:4 (109:4 Vulgate); Heb 9:12, 24; Mark 16:19; John 17:24; Eph 2:6; Isa 1:16–18.

Notes on the original text

Digital text corrected (OCR slip (ae read as s); words run together and OCR slip (ae read as s)): tuessacerdos in seternumsecundum → tu es sacerdos in aeternum secundum; ingressus cselos → ingressus caelos.

Topics: Christology

Cite (SBL): Hilary, Tract. Ps. 119.5 (CSEL 22:546–547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-5). (abbreviation not yet checked)

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119.6CSEL 22:547–548

Ac de quindecim quidem gradibus et superscriptione cantici iam in exordio psalmorum tum, cum sermo de numeris et de superscriptionibus incidit, aliqua tractauimus, ex duobus scilicet numeris hebdomade et ogdoade, quorum unus ob sabbatum legis sit, alius ob accedentem ad sabbatum octauam, quae et prima est, sit euangeliorum, hunc numerum conuenire. per quae eorum canticum quasi legis et euangeliorum gradibus ad caelestia nos et aeterna conscendimus cognoscentes collocandos nos cum summo sacerdote in caelestibus, si tamen secundum Paulum conuersatio nostra in caelis sit. hos gradus canticum quaeramus, per quos scandere ad loca, quae sunt sanctorum sancta, possimus. arduus enim usque in ea et angusti itineris ascensus est. gradus quindecim fuisse scimus in templo: psalmos quoque graduum quindecim legimus. numerosus est hic desideratae illius sedis ascensus. forte enim, ut in templo paulatim et per gradus singulos conscendebatur ad sancta, ita per singulorum psalmorum profectus docebimur, his gradibus, qui cantantur, ascensis posse nos in excelsis et sanctis et aeternis collocari.

Of the fifteen steps and the superscription "song" we already treated something at the beginning of the Psalms, when the discussion turned to numbers and superscriptions: namely that this number agrees with two numbers, seven and eight, one of which is for the Sabbath of the law, the other for the eighth that comes after the Sabbath, which is also the first, belonging to the gospels. Through the song of these, as by steps of the law and the gospels, we climb to heavenly and eternal things, knowing that we are to be seated with the high priest in the heavenly places, if indeed, according to Paul, our citizenship is in heaven. Let us seek in the song these steps by which we may climb to the places that are the holy of holies. For the ascent to them is steep and of a narrow road. We know there were fifteen steps in the temple; we read also fifteen psalms of steps. This ascent to that desired seat is in numbered stages. For perhaps, as in the temple one climbed gradually and by single steps to the holy place, so through the progress of the single psalms we shall be taught that, having climbed these steps which are sung, we can be placed in the high, holy, and eternal places.

Phil 3:20 (quotation, high confidence) · Eph 2:6 (allusion, medium confidence) · Matt 7:14 (allusion, medium confidence)

Notes and citation

Summary: Fifteen, made of seven (the law's Sabbath) and eight (the gospel's eighth day), is the number of the Songs of Ascents, steps by which we climb to heaven.

Allusions: Phil 3:20; Eph 2:6; Matt 7:14. Hilary refers back to his prologue (Instruction) on the Psalms.

Notes on the original text

Digital text corrected (stray mark): conscendebatur » ad → conscendebatur ad.

Topics: Scripture and canon

Cite (SBL): Hilary, Tract. Ps. 119.6 (CSEL 22:547–548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-6). (abbreviation not yet checked)

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119.7CSEL 22:548–549

Plures autem sunt, qui in his psalmis solam captiuitatem populi, qua in Babylonia septuaginta annis detentus est, existiment prophetatam, sed et reditum populi eiusdem cum restauratione ciuitatis amissae. quibus non calumniamur. neque enim ambigitur prophetam ea, quae impietati huius populi inminerent, scire potuisse. sed quam captiuitatem populi et cuius ciuitatis aedificationem propheta commemoret, ipsi psalmi nobis auctores erunt, qui ita coepti sunt:

There are many who think that in these psalms only the captivity of the people, by which it was held in Babylon for seventy years, was prophesied, and also the return of the same people with the restoration of the lost city. We do not quarrel with them. For there is no doubt that the prophet could know the things that threatened the impiety of this people. But what captivity of the people and the building of what city the prophet mentions, the psalms themselves will tell us, which begin thus:

Jer 25:11–12 (allusion, medium confidence)

Notes and citation

Summary: Some read the Songs of Ascents as prophecies of the Babylonian exile and return; Hilary lets the psalms themselves show which captivity and city they mean.

Allusion: Jer 25:11–12.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (ae read as s)): ea, quse impietati → ea, quae impietati; ciuitatis sedificationem → ciuitatis aedificationem; c“pti sunt → coepti sunt.

Cite (SBL): Hilary, Tract. Ps. 119.7 (CSEL 22:548–549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-7). (abbreviation not yet checked)

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119.8CSEL 22:549

Ad te, domine, cum tribularer clamaui, et exaudisti me. propheticus sermo, licet communi usu humani sermonis utatur, tamen non eandem, quae communi sensui adiacet, significantiam continet. namque quamuis, prout possemus intellegere, rerum caelestium enuntiationem temperaret, uirtutem tamen significantiae suae moderata licet uerborum electione seruauit. coepit enim ita: ad te, domine, cum tribularer clamaui, et exaudisti me. de consuetudine forte et pro humani sensus affectione clamor hic ad deum prophetae existimabitur, ut promiscuus hic dolor sit, ob quem etiam cum uociferatione deum precetur, quia multos aut periculi metus mortisque terror, aut damni anxietas ac pecuniae dolor, aut orbitatis telum dolorumque uulnera ad deum uocem efferre conpellunt; tamquam non omnia eorum, quae accidunt, bonis spebus aptissima sint. apostolus dissolui et cum Christo esse sibi melius esse testatur, curam pecuniae radicem totius malitiae condemnat, et flendos potius uiuos euangelia dixerunt: et quid contra haec fidei nostrae proposito firmato loci aduersus nos saeculo relinquetur, cum Christi consortium mors adquirat, inopia pecuniae praestet inopiam peccati, nostrorum abscessio spei communis sit accelerata properatio?

"To you, Lord, when I was in distress I cried, and you heard me." The prophetic word, although it uses the common practice of human speech, does not contain the same meaning that lies close to common sense. For although it tempered its declaration of heavenly things so that we might understand it, it kept the force of its meaning, though with a moderate choice of words. For it began thus: "To you, Lord, when I was in distress I cried, and you heard me." Perhaps this cry of the prophet to God will be thought to come from habit and from the feeling of human sense, as though it were an ordinary grief for which he prays to God even with shouting, because fear of danger and terror of death, or anxiety over loss and grief over money, or the dart of bereavement and the wounds of sorrow drive many to raise their voice to God; as though not all the things that happen to them were most suited to good hopes. The apostle testifies that it is better for him to be dissolved and to be with Christ; he condemns care for money as the root of all evil; and the gospels said the living should rather be wept for: and what room will be left to the world against us, against these things, when the purpose of our faith is firm, since death gains the fellowship of Christ, lack of money provides lack of sin, and the departure of our own is the hastened approach of our common hope?

Ps 120:1 (119:1 Vulg.) (quotation, high confidence) · Phil 1:23 (quotation, high confidence) · 1 Tim 6:10 (quotation, high confidence) · Luke 23:28 (echo, low confidence)

Notes and citation

Summary: The psalmist's cry in distress is not over death, loss, or bereavement, which faith turns to good, as Paul's longing to be with Christ shows.

Hilary's Psalm 119 is Psalm 120 in the Protestant English Bible. Quotations and allusions: Ps 120:1 (119:1 Vulgate); Phil 1:23; 1 Tim 6:10; the saying that the living should be wept for is uncertain (compare Luke 23:28; Matt 8:22).

Notes on the original text

Digital text corrected (OCR slip; OCR slip (ae read as s)): lieet communi → licet communi; rerum cselestium → rerum caelestium; significantise suae → significantiae suae; c“pit enim → coepit enim; deum prophetse → deum prophetae; deum uccem → deum uocem; quse? accidunt → quae accidunt; totius malitise → totius malitiae; propcsito → proposito.

Cite (SBL): Hilary, Tract. Ps. 119.8 (CSEL 22:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-8). (abbreviation not yet checked)

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119.9CSEL 22:549–550

Sed si istae non sunt, quae ergo erunt tribulationes, ob quas clametur ad dominum? sunt plane et maximae, trahentes nos in profundum peccati. propheta enim hominem gradibus ad aeterna scandentem ex persona sua formans, quibus maxime malis cauere debeat, docet; his namque, quae consiliorum auctoritatibus et hortationum inpulsibus et blanditiarum inlecebris in infernum demergunt, cum alius nos hortatur ad honores, alius otio, somno, gula, luxu ad praesentem uitam detinet, alius ad falsarum religionum superstitionem deducit, alius hortatur ad schismata, alius ad haeresim sollicitat. de quibus scriptum est: subuertunt mores bonos colloquia mala. namque aduersus haec omnia animi nostri inbecilla natura est. circumcursant enim undique ac uariis nos blandimentorum suorum aculeis conpungunt. ac prima illa spes uitae est, ut inrumpentibus illis in sensum nostrum ui, fraude, dominatu, tamquam e media tribulatione clamemus ad dominum, ut conuersio nostra ad eum, conflictantibus calamitatibus, totis fidelis clamoris uiribus audiatur. iam autem ipse clamor ad eum noster erit requies et ipsa confessio deprecandi maxima est pars salutis. et idcirco ait: ad te, domine, cum tribularer clamaui, et exaudisti me. ipse enim solitus est precantibus dicere: ecce adsum.

But if these are not, what then will be the distresses for which one cries to the Lord? There are certainly very great ones, dragging us into the depth of sin. For the prophet, shaping from his own person the man who climbs by steps to eternal things, teaches which evils he must most guard against: namely those which, by the authority of counsels, the urging of exhortations, and the allurements of flatteries, plunge into hell, when one urges us to honors, another holds us to the present life by leisure, sleep, gluttony, and luxury, another leads us to the superstition of false religions, another urges to schisms, another solicits to heresy. Of these it is written: "Evil conversations corrupt good morals." For against all these the nature of our mind is weak. For they run around us on every side and prick us with the various goads of their flatteries. And the first hope of life is this, that when they break into our sense by force, fraud, and domination, we cry to the Lord as from the midst of distress, so that our turning to him, while calamities clash about us, may be heard with all the strength of a faithful cry. And then our very cry to him will be our rest, and the very confession of praying is the greatest part of salvation. And therefore he says: "To you, Lord, when I was in distress I cried, and you heard me." For he himself is accustomed to say to those who pray: "Behold, I am here."

1 Cor 15:33 (quotation, high confidence) · Ps 120:1 (119:1 Vulg.) (quotation, high confidence) · Isa 58:9 (quotation, high confidence)

Notes and citation

Summary: The real distresses are the influences that drag us into sin, worldly ambition, idleness, false religion, schism, and heresy; crying to God against them is the beginning of salvation.

Quotations and allusions: 1 Cor 15:33 (a line of Menander's Thais); Ps 120:1 (119:1 Vulgate); Isa 58:9.

Notes on the original text

Digital text corrected (OCR slip (ae read as s); words run together): quse ergo erunt → quae ergo erunt; his namque, quse consiliorum → his namque, quae consiliorum; aduersus hsec omnia → aduersus haec omnia; solitusest → solitus est.

Extrabiblical texts: Menander, Thais (Menander, Thais; echo)

Topics: Heresy

Cite (SBL): Hilary, Tract. Ps. 119.9 (CSEL 22:549–550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-9). (abbreviation not yet checked)

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119.10CSEL 22:550–551

Et quia adest, de his, quae consecuntur, rogandus est: domine libera animam meam a labiis iniquis et a lingua dolosa. haec enim sola tribulatio iustis periculosa est, malae adhortationis societas et pestiferi consilii consuetudo. a qua animus referendus est et aures obstruendae sunt. distinxit autem labia iniqua et linguam dolosam. et quidem iniquitas inuerecunda est, palam audet, palam molitur, palam perficit. hi sunt, qui abnegantes deum nullum humanis rebus adserunt relicum esse in religione dei profectum; sed solum hoc sibi bonum esse, quod luxui et corpori uiuant adimentes deo curam, prouidentiam, arbitrium, potestatem. horum ergo labia sunt iniqua. dolosae autem linguae opus fallax est et per simulationem noxium. quod sub religionis nomine euertat religionem et per uitae spem deducat in mortem. haereticorum quoque ista mendacia sunt, prophetarum dictis et euangeliorum uirtutibus et apostolorum perscriptionibus mendacio occultatis aliter omnia tradere et docere quam scripta sunt. ab his igitur per dei misericordiam orantes liberamur et inter eorum tribulationes clamantes ad deum exaudiemur.

And because he is present, he must be asked about what follows: "Lord, deliver my soul from wicked lips and from a deceitful tongue." For this alone is a dangerous distress for the righteous: the company of evil exhortation and the habit of pestilent counsel, from which the mind must be drawn back and the ears stopped. He distinguished wicked lips and a deceitful tongue. Wickedness is shameless: it dares openly, attempts openly, accomplishes openly. These are those who, denying God, assert that there is no profit left for human affairs in the religion of God, but that this alone is good for them, to live for luxury and the body, taking away from God care, providence, judgment, power. Theirs, then, are wicked lips. But the work of a deceitful tongue is fraudulent and harmful through pretense, overturning religion under the name of religion and leading to death through hope of life. These are also the lies of the heretics: hiding by lies the sayings of the prophets, the powers of the gospels, and the writings of the apostles, to hand on and teach everything otherwise than it is written. From these, then, we are freed by God's mercy when we pray, and crying to God amid the distresses they cause we shall be heard.

Ps 120:2 (119:2 Vulg.) (quotation, high confidence)

Notes and citation

Summary: The wicked lips are those of open unbelievers who deny providence; the deceitful tongue is that of heretics who twist Scripture under the name of religion.

Quotation: Ps 120:2 (119:2 Vulgate).

Notes on the original text

Digital text corrected (OCR slip (ae read as s)): per uitse spem → per uitae spem; hsereticorum quoque → haereticorum quoque.

Topics: Heresy

Cite (SBL): Hilary, Tract. Ps. 119.10 (CSEL 22:550–551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-10). (abbreviation not yet checked)

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119.11CSEL 22:551–552

Sed sequitur: quid detur tibi quid adponatur tibi ad linguam dolosam? bene ad id, quod dictum est: ad te, domine, cum tribularer clamaui, et exaudisti me: domine, libera animam meam a labiis iniquis et a lingua dolosa, subicitur: quid detur tibi, et quid adponatur tibi ad linguam dolosam? ut per prophetam impleretur, quod a domino dictum est: ecce adsum tibi, tamquam in ipso puncto imprecationis haec domini uox refertur: quid detur tibi et quid adponatur tibi ad linguam dolosam? frequenter autem interrogantis domini sermonem legimus et in nouo et in ueteri testamento, ut ad Adam: ubi es Adam? ut ad Cain: ubi est frater tuus? ut ad turbas, cum mulier fimbriam attigisset: quis me tetigit? ut ad discipulos: quem me dicunt homines? uos autem quid dicitis? non ille doceri uult, qui scrutans corda et renes deus est, cogitationum nostrarum inspector est, sed per confessionem interrogatorum aut peccatis ueniam aut fidei honorem redditurus interrogat. denique Adam confessus ueniae reseruatus et glorificatus in Christo est: Cain negans maledicto diaboli adaequatus est; est enim iam a principio designatus homicida. confessa mulier fide sanata est; respondens fide Petrus claues caeli sortitus est. atque ita omne spei nostrae praemium in confessione consistit, ut ea, quae consequi nos posse credidimus, consecuturos esse testemur.

But there follows: "What shall be given to you, and what shall be added to you, against a deceitful tongue?" Fittingly, to what was said, "To you, Lord, when I was in distress I cried, and you heard me: Lord, deliver my soul from wicked lips and from a deceitful tongue," there is added: "What shall be given to you, and what shall be added to you, against a deceitful tongue?" so that what was said by the Lord through the prophet might be fulfilled, "Behold, I am here for you," as though at the very moment of the prayer this voice of the Lord is returned: "What shall be given to you, and what shall be added to you, against a deceitful tongue?" We often read the word of the Lord questioning, in both the New and the Old Testament: as to Adam, "Where are you, Adam?"; as to Cain, "Where is your brother?"; as to the crowds, when the woman had touched the fringe, "Who touched me?"; as to the disciples, "Whom do men say that I am? But you, whom do you say?" He who is God, searching hearts and reins, the inspector of our thoughts, does not wish to be taught, but asks in order to give, through the confession of those questioned, either pardon for sins or honor for faith. So Adam, having confessed, was reserved for pardon and glorified in Christ; Cain, denying, was made equal to the curse of the devil, for the devil is marked from the beginning as a murderer. The woman, having confessed, was healed by faith; Peter, answering by faith, received the keys of heaven. And so the whole reward of our hope consists in confession, so that we testify that we shall attain what we have believed we can attain.

Ps 120:3 (119:3 Vulg.) (quotation, high confidence) · Ps 120:1–2 (119:1-Ps Vulg.) (quotation, high confidence) · Isa 58:9 (quotation, medium confidence) · Gen 3:9 (quotation, high confidence) · Gen 4:9 (quotation, high confidence) · Luke 8:44–45 (quotation, high confidence) · Matt 16:13–15 (quotation, high confidence) · Ps 7:9 (7:10 Vulg.) (allusion, medium confidence) · Matt 16:19 (allusion, high confidence) · John 8:44 (allusion, high confidence)

Notes and citation

Summary: God asks questions, as of Adam, Cain, the woman healed, and Peter, not to learn but to bring confession, which wins pardon or the reward of faith.

Quotations and allusions: Ps 120:1–3 (119:1–3 Vulgate); Isa 58:9; Gen 3:9; Gen 4:9; Luke 8:44–45; Matt 16:13–15; Ps 7:9 (7:10 Vulgate); Matt 16:19; John 8:44.
Hilary's statement that Adam was "reserved for pardon and glorified in Christ" is translated as written.

Notes on the original text

Digital text corrected (OCR slip (ae read as s); words run together): et alingua dolosa → et a lingua dolosa; perprophetam → per prophetam; imprecationis hsec domini → imprecationis haec domini; ut addiscipulos → ut ad discipulos; confessus uenise → confessus ueniae; claues cseli → claues caeli.

Cite (SBL): Hilary, Tract. Ps. 119.11 (CSEL 22:551–552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-11). (abbreviation not yet checked)

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119.12CSEL 22:552–553

Et idcirco quaedam a propheta interrogationis est facta conuersio; sed fidei digna consecuta responsio est. ad id enim, quod quaesitum est: quid detur tibi et quid adponatur tibi ad linguam dolosam? id est: quid tibi aduersus falsitatem eius praesidii adferatur? responsum est: sagittae potentes acutae cum carbonibus desolatoriis. solae enim sunt domini potentes et acutae sagittae, quae linguam dolosam ualent configere habentes in se uirtutem perurendae fraudulentiae atque uastandae; de quibus in septimo psalmo ait: sagittas suas arsuris operatus est; quae sibi utraque conueniunt. dei enim uerbum omnem nequitiam configit et omnem sensum petulantiae conuulnerat et ipsum illum uehementissimum mortis aculeum conpungit. namque peccator cum audiat deum aeternum, deum mundi conditorem, deum iudicem, seseque hominem intellegat deo debere, quod natus sit, quanto doctrinae dei telo conscientia eius errorque ferietur, cum se igni inextinguibili, separatum ut paleas tritico et desolatum bonorum fructuum consortio, cognoscat urendum? cuius doctrinae per apostolos reuelandae in psalmo altero meminit dicens: sagittae paruulorum factae sunt plagae eorum. has potentes sagittas, hos carbones desolationis dari sibi fidelis quisque orat et ad linguam dolosam expectat adponi emendandis his, qui tribulant, uel doctrinae telo uel metu poenae.

And therefore a certain turning of the question has been made by the prophet; but an answer worthy of faith followed. For to what was asked, "What shall be given to you, and what shall be added to you, against a deceitful tongue?" that is, what protection will be brought to you against its falsehood, the answer is: "Sharp arrows of the mighty, with desolating coals." For only the Lord's arrows are mighty and sharp, which can pierce the deceitful tongue, having in themselves the power to burn up and lay waste fraudulence; of which he says in the seventh psalm: "He has made his arrows for burning"; and both agree with each other. For the word of God pierces all wickedness, wounds every sense of wantonness, and pricks that most violent sting of death itself. For when the sinner hears of the eternal God, God the founder of the world, God the judge, and understands that he, a man, owes it to God that he was born, how greatly will his conscience and error be struck by the dart of God's teaching, when he recognizes that he is to be burned in unquenchable fire, separated like chaff from wheat and desolated from the fellowship of good fruits? Of this teaching, to be revealed through the apostles, he speaks in another psalm: "The arrows of little ones have become their wounds." Every faithful man prays that these mighty arrows, these coals of desolation, be given to him, and expects them to be set against the deceitful tongue to correct those who cause distress, either by the dart of teaching or by fear of punishment.

Ps 120:3–4 (119:3-Ps Vulg.) (quotation, high confidence) · Ps 7:13 (7:14 Vulg.) (quotation, high confidence) · 1 Cor 15:55 (allusion, medium confidence) · Matt 3:12 (allusion, high confidence) · Ps 64:7 (63:8 Vulg.) (quotation, high confidence)

Notes and citation

Summary: God's answer to the deceitful tongue is the sharp arrows and burning coals of his word, which pierce falsehood and warn of judgment.

Quotations and allusions: Ps 120:3–4 (119:3–4 Vulgate); Ps 7:13 (7:14 Vulgate); 1 Cor 15:55; Matt 3:12; Ps 64:7 (63:8 Vulgate).

Notes on the original text

Digital text corrected (OCR slip; OCR slip (ae read as s); OCR slips; letters spaced apart): sag i ttae potentes acutae → sagittae potentes acutae; potentes et acutse sagittae → potentes et acutae sagittae; uastandse → uastandae; quse sibi utraque → quae sibi utraque; sensum petuantise → sensum petulantiae; reuelandse → reuelandae; sagittse paruulorum → sagittae paruulorum; metu p“nse → metu poenae.

Topics: Eschatology, Scripture and canon

Cite (SBL): Hilary, Tract. Ps. 119.12 (CSEL 22:552–553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-12). (abbreviation not yet checked)

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119.13CSEL 22:553

Sed et beatus Iob hostem suum. quo confixus fuerat, ignorans cruciatus corporis sui et dolores sagittas domini esse dixit dicens: sagittae enim domini in corpore meo sunt, quarum indignatio ebibit sanguinem meum. et forte has quoque ultricium poenarum sagittas aduersus labia iniqua et linguam dolosam inprecetur propheta, quibus confixa eum lingua dolosa uniuersa labia perurantur.

But blessed Job too, not knowing the enemy by whom he had been pierced, said that the tortures and pains of his body were the Lord's arrows, saying: "For the arrows of the Lord are in my body, whose anger has drunk up my blood." And perhaps the prophet calls down these arrows of avenging punishments too against the wicked lips and deceitful tongue, so that, pierced by them, the deceitful tongue and all the lips may be burned up.

Job 6:4 (quotation, high confidence)

Notes and citation

Summary: Job called his sufferings the Lord's arrows; the psalmist may be invoking such punishing arrows against the deceitful tongue.

Quotation: Job 6:4 (in Hilary's Latin).

Cite (SBL): Hilary, Tract. Ps. 119.13 (CSEL 22:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-13). (abbreviation not yet checked)

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119.14CSEL 22:553–554

Quamquam sint plures, qui spiritaliter suscepta a fidelibus caelestis doctrinae praecepta sagittas uelint existimari et carbones desolationum peccatorum emundationem, atque ita accipiendum putent carbones desolationis, quia dominus dixit: ignem ueni mittere in terram; et quid uolo, si iam accensus est? non est autem dubium, peccatorum eum ablutionem et remissionem attulisse; quem ignem iam accensum esse dixerit. quia per eum uitiorum omnium fiat sordiumque purgatio. accommodant autem ad hoc illud, quod dictum ad Esaiam est, cum per forcipem carbone conprehenso labia eius contacta sunt: ecce abstuli iniustitias tuas et peccata tua purgaui.

Yet there are many who would take the arrows to be the precepts of heavenly teaching received spiritually by the faithful, and the desolating coals to be the cleansing of sins, and who think that the coals of desolation should be understood so because the Lord said: "I came to send fire on the earth; and what do I wish, if it is already kindled?" And there is no doubt that he brought the washing and forgiveness of sins, a fire he said was already kindled, because through him comes the purging of all vices and filth. They apply to this also what was said to Isaiah when, with a coal taken by tongs, his lips were touched: "Behold, I have taken away your iniquities and purged your sins."

Luke 12:49 (quotation, high confidence) · Isa 6:6–7 (quotation, high confidence)

Notes and citation

Summary: Others read the arrows as heavenly teaching and the coals as the cleansing fire Christ brought, like the coal that purged Isaiah's lips.

Quotations: Luke 12:49; Isa 6:6–7.

Notes on the original text

Digital text corrected (words run together): etquiduolo → et quid uolo.

Cite (SBL): Hilary, Tract. Ps. 119.14 (CSEL 22:553–554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-14). (abbreviation not yet checked)

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119.15CSEL 22:554

Sagittam autem ipsum dominum nuncupatum in eodem Esaia meminimus hoc modo: posuit me ut sagittam electam et in pharetra sua abscondit me et ait: grande tibi est hoc, uocari te puerum meum. esse itaque intellegimus etiam hunc utilem sagittam et potentem. confixis uitiorum nostrorum aculeis salubri nos uulnere utilique penetrantem; de qua sagitta sponsa illa in Canticis dixerit: uulnerata dilectionis ego sum.

And we remember that the Lord himself is called an arrow in the same Isaiah thus: "He has made me like a chosen arrow and hidden me in his quiver," and he said: "It is a great thing for you to be called my servant." So we understand that he too is a useful and mighty arrow, piercing the stings of our vices and penetrating us with a healthful and useful wound; of which arrow the bride in the Song says: "I am wounded with love."

Isa 49:2–3 (quotation, high confidence) · Isa 49:6 (quotation, high confidence) · Song 2:5 (quotation, high confidence)

Notes and citation

Summary: Christ himself is the chosen arrow of Isaiah, who wounds us with love as the bride of the Song says.

Quotations: Isa 49:2–3, 6 (Septuagint form); Song 2:5 (Septuagint form, "wounded with love").

Topics: Christology

Cite (SBL): Hilary, Tract. Ps. 119.15 (CSEL 22:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-15). (abbreviation not yet checked)

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119.16CSEL 22:554

Sint ergo hae sagittae utrumque in modum expectatae. uel in poenam conscientiae iniquos ac dolosos configentes uel in dilectorum sibi corporibus peccata et uitia uulnerantes: sitque uel deuastans carbo uel purgans, dummodo abnegantes deum per poenam absumat, purget autem ad perfectam innocentiam confitentes.

Let these arrows, then, be expected in both ways, either piercing the wicked and deceitful for the punishment of conscience, or wounding sins and vices in the bodies of those dear to him; and let the coal be either destroying or purifying, so long as it consumes by punishment those who deny God, but purifies to perfect innocence those who confess.

Notes and citation

Summary: The arrows and coals serve both purposes: punishing deniers of God and purifying those who confess him.

Notes on the original text

Digital text corrected (OCR slip (ae read as s); OCR slips (ae read as s)): Sint ergo hse sagittae utrumque in modum expectatse → Sint ergo hae sagittae utrumque in modum expectatae; poenam conscientise → poenam conscientiae.

Cite (SBL): Hilary, Tract. Ps. 119.16 (CSEL 22:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-16). (abbreviation not yet checked)

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119.17CSEL 22:554–555

Sed quae ad superiora dicta sequens prophetae responsio est? heu me! quod incolatus meus prolongatus est! bona non possunt uideri uere bona a nobis iudicari, nisi expetantur. nam quomodo fidem iudicii nostri, nisi eorum, de quibus bene iudicauerimus, efficientia praestabimus? bonam pudicitiam existimamus: qui ergo opinionis nostrae fructus, nisi in ipsa pudicitiae adpetitione consistet? bona est innocentia: sed nisi festinantes atque exercentes eam uere ita sentire non intellegemur. mentium enim iudicia non uerbis significanda sunt, sed rebus explenda. conuenit igitur prophetam, expectantem post sagittas domini et illos carbones desolationis beati illius regni et aeterni temporis gloriam, id, quod expectat. desiderare. et desiderat plane. neque solum desiderat. sed moras odit et ipsam illam non potiundi iam desiderii tanti dolet dilationem dicens: heu me! quod incolatus meus prolongatus est.

But what is the prophet's answer following the sayings above? "Woe is me, that my sojourning has been prolonged!" Good things cannot seem to be truly judged good by us unless they are sought after. For how shall we show the sincerity of our judgment except by pursuing the things we have judged well? We think chastity good: what fruit, then, is there of our opinion except in seeking chastity itself? Innocence is good: but unless we hasten toward it and practise it, we shall not be understood truly to think so. For the judgments of minds are not to be signified by words but fulfilled in deeds. It is fitting, then, that the prophet, who after the Lord's arrows and those coals of desolation expects the glory of that blessed kingdom and eternal time, should desire what he expects. And he plainly desires it. And not only does he desire it, but he hates delays and grieves at the very postponement of not yet possessing so great a desire, saying: "Woe is me, that my sojourning has been prolonged!"

Ps 120:5 (119:5 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Truly to value heaven is to long for it, so the psalmist grieves that his sojourning on earth is prolonged.

Quotation: Ps 120:5 (119:5 Vulgate).

Notes on the original text

Digital text corrected (OCR slip (ae read as s); letters spaced apart): Sed quse ad superiora → Sed quae ad superiora; prolongatus e s t! → prolongatus est!; prsestabimus → praestabimus.

Topics: Eschatology

Cite (SBL): Hilary, Tract. Ps. 119.17 (CSEL 22:554–555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-17). (abbreviation not yet checked)

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119.18CSEL 22:555

Querellam istiusmodi a plurimis sanctis frequenter audiuimus, tarditatem spei suae morosa corporum dissolutione deflentium. dominus in euangeliis docuit accelerationem regni caelestis orandam. inpatientem enim caritatem esse eorum, quae amet, conuenit; atque ideo dici oportet, quod ut dicamus a domino praecipimur: adueniat regnum tuum, fiat uoluntas tua. Paulus beatus in habitatione corporis sui congemescit, per incolatum carnis peregrinari se a deo conquerens. ex quo contra peregrinandum in carne scit sibi esse, ut ei cum deo sit incolatus: sed tamen melius ei esse dissolui et cum Christo esse. Ecclesiastes ait: et laudaui omnes, qui mortui sunt, super omnes, qui uiuunt usque nunc: liberata scilicet per dissolutionem corporis anima, onere atque consortio eam esse infirmis huius et periculosae carnis exutam. in hoc igitur nimium sibi prolixo in corpore incolatu congemescit propheta, festinans peregrinari a terrenis et incolere caelestia, ut derelictis corruptibilibus atque praesentibus consequatur inuisibilia et aeterna.

We have often heard a complaint of this kind from many saints, lamenting the slowness of their hope through the lingering dissolution of their bodies. The Lord taught in the gospels that the hastening of the heavenly kingdom must be prayed for. For it is fitting that love be impatient for what it loves; and therefore we ought to say what we are commanded by the Lord to say: "Your kingdom come, your will be done." Blessed Paul groans in the dwelling of his body, complaining that through his sojourning in the flesh he is away from God. Hence he knows that, on the contrary, he must be away from the flesh in order to have his dwelling with God; but yet it is better for him to be dissolved and to be with Christ. Ecclesiastes says: "And I praised all who are dead above all who are living until now": that is, the soul set free through the dissolution of the body has been stripped of the burden and fellowship of this weak and dangerous flesh. In this sojourning in the body, then, too long for him, the prophet groans, hastening to be away from earthly things and to dwell in heavenly ones, so that, leaving corruptible and present things, he may attain the invisible and eternal.

Matt 6:10 (quotation, high confidence) · 2 Cor 5:4–8 (allusion, high confidence) · Phil 1:23 (allusion, high confidence) · Eccl 4:2 (quotation, high confidence) · 2 Cor 4:18 (allusion, medium confidence)

Notes and citation

Summary: Like Paul and the saints, the psalmist longs to leave the body and dwell with God, praying for the coming of the kingdom.

Quotations and allusions: Matt 6:10; 2 Cor 5:4–8; Phil 1:23; Eccl 4:2; 2 Cor 4:18.
The sentence beginning "ex quo contra" is damaged; translated by sense.

Notes on the original text

Digital text corrected (OCR slip (ae read as s)): regni cselestis → regni caelestis.

Topics: Eschatology, Prayer

Cite (SBL): Hilary, Tract. Ps. 119.18 (CSEL 22:555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-18). (abbreviation not yet checked)

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119.19CSEL 22:555–556

Iob sanctus et testimonio dei dignus non solum corporis istius incolatum congemescit, sed ipsam illam natiuitatis suae diem maledicit dicens: pereat dies, in qua natus sum, et nox, in qua dixerunt: ecce masculus; et Hieremias similiter: maledicta dies, in qua genitus sum; maledictus nuntians patri meo et dicens: quia natus est tibi masculus. atqui idem a domino audierat: priusquam te formarem in utero, noui te; et priusquam exires de uulua, sanctificaui te. quid ergo? maledicit coepisse se, qui ante quam esset, et deo cognitus et sanctificatus a deo est? absit istud. non enim hoc in se, quod sanctificatus est, odit, sed ea, quae in sanctificationem consecuta sunt, maledicit, prouectum se scilicet per incrementa corporis in has molestias corporei incolatus. formatus enim intra matris uuluam et per uirtutem creatoris sui in substantia animae ad dei imaginem figuratus non conceptus et figurationis suae ortum. sed eum, qui ex incremento accessit, profectum editi corporis congemescit, in quo sibi in malis saeculi et infirmitatibus carnis uitiisque uiuendum sit. iam tamen conformato in utero et in uulua sanctificato, specie in se originis caelestis aeterna. non ambiguum, quin ex dei sanctificatione post legem mortis huius esset mansurus aeternus.

Holy Job, worthy of God's testimony, not only groans at his sojourning in this body but curses the very day of his birth, saying: "Let the day perish on which I was born, and the night in which they said: Behold, a male"; and Jeremiah likewise: "Cursed be the day on which I was born; cursed be he who brought news to my father, saying: A male child is born to you." And yet the same man had heard from the Lord: "Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you." What then? Does he curse having begun to exist, who before he existed was both known to God and sanctified by God? Far be it. For he does not hate in himself that he was sanctified, but curses what followed upon the sanctification, namely that he was carried forward by the growth of the body into these troubles of bodily sojourning. For formed within his mother's womb and shaped by the power of his creator in the substance of the soul after the image of God, he does not hate the beginning of his conception and shaping, but groans at the progress of the body brought forth, which came by growth, in which he must live amid the evils of the world and the weaknesses and vices of the flesh. Yet since he was already formed in the womb and sanctified in the womb, with the eternal likeness of a heavenly origin in him, there is no doubt that by God's sanctification he would remain eternal after the law of this death.

Job 3:3 (quotation, high confidence) · Jer 20:14–15 (quotation, high confidence) · Jer 1:5 (quotation, high confidence)

Notes and citation

Summary: Job and Jeremiah cursed the day of their birth not because God made and sanctified them, but because of the burdens of bodily life that followed.

Quotations: Job 3:3; Jer 20:14–15; Jer 1:5. "Substance" renders substantia.
A verb is lost in "non conceptus et figurationis suae ortum" (read "odit", "hate"); translated by sense.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (ae read as s); split word): natiuitatis suse diem → natiuitatis suae diem; atquinidem → atqui idem; sanctifiuaui → sanctificaui; matris uul-. uam → matris uuluam.

Cite (SBL): Hilary, Tract. Ps. 119.19 (CSEL 22:555–556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-19). (abbreviation not yet checked)

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119.20CSEL 22:556–557

Sed prophetae huius non in multum longe alius affectus est, quam Iob atque Hieremiae. non enim incolatum, sed prolongatum incolatum suum queritur. nam post prolixi huius incolatus sui querellam consequitur ad id, quod ait: heu me! quod incolatus meus prolongatus est, habitaui cum habitantibus Cedar. Cedar gens est Ismahelitarum deserta incolens, cuius fines usque Medos et Persas proferuntur. Cedar enim Ismael filius fuit Genesi testante: primitiuus, inquit, Ismael Nabaioth et Cedar. hi sunt nunc Saraceni nuncupati. qui ergo psalmos istos terreno ingenio intellegendos putant, id uolunt ex persona populi captiui prophetam conquestum fuisse, quod in habitaculis Cedar longus ei fuerit incolatus. sed uirtutem uerbi non intellegentes nec prophetae spiritum sentientes auctoritatem nominis ad confirmationem stultae opinionis assumunt, psalmo omnino nihil, quod captiuitati populi congruat, continente.

But this prophet's feeling is not much different from that of Job and Jeremiah. For he complains not of his sojourning, but of his prolonged sojourning. For after the complaint of this long sojourning of his, there follows on what he says, "Woe is me, that my sojourning has been prolonged," this: "I have dwelt with those who dwell in Kedar." Kedar is a nation of the Ishmaelites dwelling in the desert, whose borders extend as far as the Medes and Persians. For Kedar was a son of Ishmael, as Genesis testifies: "The firstborn," it says, "of Ishmael, Nebaioth, and Kedar." These are now called Saracens. Those, then, who think these psalms are to be understood with an earthly mind want the prophet to have complained in the person of the captive people that his sojourning in the dwellings of Kedar was long. But not understanding the force of the word nor perceiving the spirit of the prophet, they take the authority of the name to confirm a foolish opinion, though the psalm contains nothing at all that fits the captivity of the people.

Ps 120:5 (119:5 Vulg.) (quotation, high confidence) · Gen 25:13 (quotation, high confidence)

Notes and citation

Summary: Kedar was an Ishmaelite desert people, now called Saracens; but the psalm is not about the Babylonian captivity, as some suppose.

Quotations: Ps 120:5 (119:5 Vulgate); Gen 25:13.

Notes on the original text

Digital text corrected (OCR slip (ae read as s); stray letter): heu u me! → heu me!; stultse opinionis → stultae opinionis.

Cite (SBL): Hilary, Tract. Ps. 119.20 (CSEL 22:556–557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-20). (abbreviation not yet checked)

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119.21CSEL 22:557–558

Cedar enim secundum hebraicam linguam id est, quod nobiscum pronuntiatur obscuratio. in hoc enim obscuro tenebrosoque corporum habitaculo inuisibilis illa animarum nostrarum conformatio continetur, habetque hunc contagiosi incolatus sui carcerem caelestis naturae captiua generositas. meminit huius tabernaculi sponsa illa in Canticis canticorum dicens: nigra sum et formonsa sum, filia Hierusalem, sicut tabernaculum Cedar: ex tabernaculis huius obscuritatis confessa se nigram, sed non abnuens, quia Christi sponsa sit, se esse formosam. omnis enim se spondens Christo in specie iam consistit aeterna. in his nos inluminari tabernaculis dominus praecepit dicens: lucerna corporis tui est oculus tuus, et si lumen. quod in te est, tenebrae sunt tenebrae ipsae quantae sunt? et rursum: uos estis filii luminis. non filii tenebrarum.

For Kedar in the Hebrew language is what we pronounce "darkening." For in this dark and gloomy dwelling of bodies the invisible form of our souls is contained, and the captive nobility of a heavenly nature has this prison of its contagious sojourning. The bride in the Song of Songs remembers this tent, saying: "I am black and I am beautiful, daughter of Jerusalem, like the tent of Kedar": confessing herself black from the tents of this darkness, but not denying that she is beautiful, because she is the bride of Christ. For everyone who betroths himself to Christ already stands in an eternal beauty. The Lord commanded us to be enlightened in these tents, saying: "The lamp of your body is your eye, and if the light that is in you is darkness, how great is that darkness?" and again: "You are sons of light, not sons of darkness."

Song 1:5 (quotation, high confidence) · Matt 6:22–23 (quotation, high confidence) · 1 Thess 5:5 (quotation, high confidence)

Notes and citation

Summary: Kedar means "darkness": the dark tent of the body, in which the bride of the Song, black yet beautiful, is enlightened by Christ.

Quotations: Song 1:5; Matt 6:22–23; 1 Thess 5:5 (compare John 12:36). Hilary's etymology of Kedar is translated as written.

Notes on the original text

Digital text corrected (OCR slip (ae read as s)): caelestis naturse captiua → caelestis naturae captiua.

Cite (SBL): Hilary, Tract. Ps. 119.21 (CSEL 22:557–558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-21). (abbreviation not yet checked)

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119.22CSEL 22:558

Seruauit autem etiam hanc rationem propheta, ut cum habitationibus Cedar habitauerit, non in habitationibus. licet enim sancti in carne uiuant, tamen, si habeant arma militiae non carnalia, sed potentia deo, cohabitabunt tabernaculis Cedar, non inhabitabunt. peregrinantes enim a corpore ut dei accolae audient ab apostolo: uos autem non estis in carne, sed in spiritu; si tamen spiritus dei habitat in uobis. sic ergo habitauit, ut cohabitaret habitantibus, ostendens in eo, quem doleat, incolatu se esse peregrinum. et quia iniquorum consortium et cohabitationem habitantium in obscuritatibus odisset, quamquam de futuro iam questus esset, adhuc etiam de praeterito ait: multum incola fuit anima mea, in multis scilicet tribulationibus labiorum iniquorum et linguae dolosae, ob quas ad dominum proclamauit.

And the prophet kept this distinction too, that he dwelt with the dwellers of Kedar, not in their dwellings. For though the saints live in the flesh, yet if they have weapons of warfare that are not fleshly but mighty for God, they will live alongside the tents of Kedar, not dwell in them. For being away from the body as God's sojourners, they will hear from the apostle: "But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you." So he dwelt in such a way as to live alongside those who dwelt there, showing that in the sojourning he grieves over he is a stranger. And because he hated the fellowship of the wicked and living alongside those who dwell in darkness, although he had already complained about the future, he still says about the past: "My soul has long been a sojourner," namely in the many distresses of wicked lips and a deceitful tongue, for which he cried out to the Lord.

Ps 120:5–6 (119:5-Ps Vulg.) (quotation, high confidence) · 2 Cor 10:4 (allusion, high confidence) · 2 Cor 5:6–8 (allusion, high confidence) · Rom 8:9 (quotation, high confidence) · Ps 120:2 (119:2 Vulg.) (allusion, high confidence)

Notes and citation

Summary: The saints live beside the dwellers in darkness without dwelling among them, being in the Spirit rather than the flesh.

Quotations and allusions: Ps 120:5–6 (119:5–6 Vulgate); 2 Cor 10:4; 2 Cor 5:6–8; Rom 8:9; Ps 120:2 (119:2 Vulgate).

Notes on the original text

Digital text corrected (OCR slip (ae read as s); stray mark; words run together and OCR slip): Seruauit -autem → Seruauit autem; dei accolse → dei accolae; non est isincarne → non estis in carne; linguae dolosse → linguae dolosae.

Cite (SBL): Hilary, Tract. Ps. 119.22 (CSEL 22:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-22). (abbreviation not yet checked)

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119.23CSEL 22:558–559

Sed cuiusmodi incolatus sibi fuerit, ostendit dicens: cum his, qui oderant pacem, eram pacificus. hoc proprium et dignum prophetae est, simultates et motus naturae alienae uoluntatis suae pace cohibere et infidas quasque animorum ac turbulentas affectiones omni placabilitatis modestia continere. et haec dominus docuit pacificans ipse in semet, quae in caelis et in terra sunt, orare pro persequentibus, neminem odisse. amare inimicos. et apostolus monet: si possibile est in uobis, cum omnibus hominibus pacem habentes. et dominus hanc ueluti praeceptorum summam consignat: pacem meam do uobis, pacem meam relinquo uobis. haec igitur conseruabit corda nostra in Christo, haec nos patriarchis adaequabit, haec etiam eos, qui pacem oderunt, per pacem obsequentes in pace retinebit.

But he showed what kind of sojourning he had, saying: "With those who hated peace I was peaceable." This is proper and worthy of a prophet: to restrain the quarrels and movements of another's nature by the peace of his own will, and to hold in check all faithless and turbulent feelings of minds with every modesty of gentleness. And the Lord taught these things, making peace in himself for what is in heaven and on earth, to pray for persecutors, to hate no one, to love enemies. And the apostle warns: "If possible, so far as it depends on you, have peace with all men." And the Lord seals this as the sum, as it were, of his precepts: "My peace I give you, my peace I leave you." This, then, will guard our hearts in Christ; this will make us equal to the patriarchs; this will keep in peace, by peace, even those who hate peace, as they come to obey.

Ps 120:7 (119:7 Vulg.) (quotation, high confidence) · Col 1:20 (allusion, high confidence) · Matt 5:44 (allusion, high confidence) · Rom 12:18 (quotation, high confidence) · John 14:27 (quotation, high confidence) · Phil 4:7 (allusion, medium confidence)

Notes and citation

Summary: The psalmist kept peace with those who hated it, as Christ made peace, commanded love of enemies, and left his peace to his disciples.

Quotations and allusions: Ps 120:7 (119:7 Vulgate); Col 1:20; Matt 5:44; Rom 12:18; John 14:27; Phil 4:7.

Notes on the original text

Digital text corrected (OCR slip): cura his, qui oderant → cum his, qui oderant; praceptorum → praeceptorum.

Topics: Ethics

Cite (SBL): Hilary, Tract. Ps. 119.23 (CSEL 22:558–559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-23). (abbreviation not yet checked)

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119.24CSEL 22:559

Sed prophetae restat et aliud officium. doctrinam scilicet dei uniuersis constanter ingerere et uerbum uitae aeternae iugiter praedicare. non inmemor quoque huius fuit ministerii; nam ait: cum loquebar illis, inpugnabant me gratis. erat quidem pacificus cum pacis inimicis, sed praedicationem pacis ipsius oderant pacis inimici et ad doctrinam dei commouebantur, quos per modestiam prophetae silentium eius in pace cohibebat; atque ita cum inimicis pacis propheta pacificus est et praedicare pacem propheta non desinit, sed pacis praedicatorem inimici pacis inpugnant.

But another duty remains for the prophet: namely to press God's teaching steadily on all and to preach the word of eternal life continually. He was not unmindful of this ministry either; for he says: "When I spoke to them, they attacked me without cause." He was indeed peaceable with the enemies of peace, but the enemies of peace hated the preaching of peace itself and were stirred up against the teaching of God, they whom the prophet's silence, through his modesty, had held in peace; and so the prophet is peaceable with the enemies of peace, and the prophet does not cease to preach peace, but the enemies of peace attack the preacher of peace.

Ps 120:7 (119:7 Vulg.) (quotation, high confidence)

Notes and citation

Summary: Though peaceable, the psalmist kept preaching God's word, and the enemies of peace attacked him for it.

Quotation: Ps 120:7 (119:7 Vulgate).

Notes on the original text

Digital text corrected (OCR slip (ae read as s)): uitae seternse → uitae aeternae.

Topics: Persecution

Cite (SBL): Hilary, Tract. Ps. 119.24 (CSEL 22:559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-tractatus-psalmos/118-22-1/#p-119-24). (abbreviation not yet checked)

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