et sic est (Psalmus) pro tribulationibus quas patitur ecclesia pro malis mundi.Īugustine says for Maileth, which is interpreted as suffering pain and in childbirth and he signifies the Church, about which, John 16: A woman, when she is in labour, hath sorrow etc. 16: Mulier cum parit tristitiam habet, etc. Therefore their evil is explained, and for this reason, they are led out of it to Christ.Īugustinus dicit pro Maeleth, quod interpretatur dolens et parturiens et significat ecclesiam, de qua Ioan. In a mystical sense, by David, Christ is signified, and just as it is said in the gloss, the people of the Amalecites lick blood, and they signify the Antichrist and his people who bathe in carnal desire - Matthew 16: Because flesh and blood hath not revealed it to thee. Ergo sicut interpretetur malitia eorum, et ex hoc ducuntur in Christum. Mystice per David significatur Christus et sicut in glossa dicitur, Amalecitae populus lambens sanguinem, et significant Antichristum et suos qui lambunt affectu carnalia. This story is found in 1 Kings 17 when David came in flight to Achis the king of the Philistines, who gave him the charge over the city, when it so happened that, he being away, the Amalecites burned the city, David at last pursued them and recovered their booty. The title, Unto the end, for Maeleth, understandings to David. quando David fugiens venit ad Achis regem Philisthinorum qui dedit ei civitatem siceleg, et contigit quod Amalecitae, eo absente, incenderent civitatem, tandem David insecutus est eos et recuperavit praedam. Titulus: In finem intellectus David pro Amalech. In the previous Psalm, the Psalmist exposed the wickedness of sinners coming from the affection toward the sin here he sheds light on their wickedness coming from the contempt for God. Supra psalmista arguit nequitiam peccatorum ex parte affectionis ad peccatum hic arguit eorum nequitiam ex contemptu Dei. Who will give out of Sion the salvation of Israel? when God shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.Ī. Quis dabit ex Sion salutare Israhel? Dum convertit Deus captivitatem plebis suae exultabit Iacob et laetabitur Israhel. Confusi sunt quoniam Deus sprevit eos.įor God hath scattered the bones of them that please men: they have been confounded, because God hath despised them. Quoniam Deus dissipavit ossa eorum qui hominibus placent. They have not called upon God: there have they trembled for fear, where there was no fear. Shall not all the workers of iniquity know, who eat up my people as they eat bread?
Nonne scient omnes qui operantur iniquitatem, qui devorant plebem meam ut cibum panis? Deum non invocaverunt illic trepidabunt timore ubi non fuit timor. Omnes declinaverunt simul inutiles facti sunt non est qui faciat bonum non est usque ad unum.Īll have gone aside, they are become unprofitable together, there is none that doth good, no not one.į. God looked down from heaven on the children of men: to see if there were any that did understand, or did seek God.Į. Deus de caelo prospexit in filios hominum ut videat si est intellegens aut requirens Deum. They are corrupted, and become abominable in iniquities: there is none that doth good.Ĭ. Corrupti sunt et abominabiles facti sunt in iniquitatibus. The fool said in his heart: There is no God.ī. Unto the end, for Maeleth, understandings to David. Dixit insipiens in corde suo non est Deus.
In finem pro Melech intellegentiae David a.