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| David singing. J-J Tissot. Jewish Museum (NYC) |
I am including the original Latin, together with my translation and notes.
The footnotes follow each section.
[20] Deal favourably, O Lord, in thy good will with Sion; that the walls of Jerusalem may be built up.
Benigne fac, Domine, in bona voluntate tua Sion, ut aedificentur muri Jerusalem.
[21] Then shalt thou accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon thy altar.
Tunc acceptabis sacrificium justitiae, oblationes et holocausta; tunc imponent super altare tuum vitulos.
“Favourably.” Here he promises what he ought to do in the future; first, he seeks what is to be done by God; second, je makes a declaration, where he says: “ Then shalt thou accept.”
Benigne. Hic promittit quid debeat facere in futurum: et primo petit quid fiendum a Deo; secundo pronuntiat, ibi, Tunc accentabis.
The eye of David was borne to two things: one near at hand, which was in allusion, the other remote which was figurative. The first because it is read (written) that David built the walls of the city of Jerusalem but had not completed them. These once having been completed, the Temple was to be built; and so he says: “Deal ..., O Lord, in thy good will with Sion; that the walls of Jerusalem may be built up.” And then, the walls being built, the Temple will be built, and then you will accept the sacrifice of justice, oblations and holocausts. And all this was in allusion.
Oculus David ferebatur ad duo. Unum propinquum, quod erat figurale, aliud remotum, quod erat figuratum. Primum, quia legitur, quod David aedificavit muros civitatis Hierusalem, sed non consummaverat; et his consummatis aedificandum erat templum, et ideo dicit: Fac in bona voluntate tua ut aedificentur muri Hierusalem. Et tunc aedificatis muris, aedificabitur templum, et tunc acceptabis sacrificium iustitiae, oblationes, et holocausta. Et hoc totum erat figurale.
But if we refer to the figurative, thus is it said that there is a twofold Jerusalem, which is to say heavenly: “ That Jerusalem, which is above, is free: which is our mother;”[1] the other is the present Church, in her image: “ I ... saw the holy city, the new Jerusalem, coming down out of heaven from God.”[2]
Sed si referamus ad figuratum, sic dicendum est, quod est duplex Hierusalem; scilicet caelestis. Gal. 4. "Illa quae sursum est Hierusalem, libera est, quae est mater nostra." Alia est praesens Ecclesia exemplata ab illa. Apoc. 21. "Vidi civitatem sanctam Hierusalem novam, descendentem de caelo a Deo."
[1] But that Jerusalem, which is above, is free: which is our mother. Illa autem, quae sursum est Jerusalem, libera est, quae est mater nostra. [Gal. iv. 26]
[2] And I John saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. Et ego Joannes vidi sanctam civitatem Jerusalem novam descendentem de caelo a Deo, paratam sicut sponsam ornatam viro suo. [Apoc. Xxi. 2]
And each has walls. The walls of the heavenly Jerusalem are bulwarks of eternity and of immortality which the saints pursued through Christ: “ He that raised up Jesus Christ from the dead, shall quicken also your mortal bodies;”[3] The walls of the present Jerusalem (are), namely as in Ezechiel xiii: “ You have not gone up to face the enemy, nor have you set up a wall for the house of Israel, to stand in battle;”[4] He foresaw their construction in the spirit of the prophet Isaias (see Chapter lvi); for this, therefore, that these walls might be built, deal favourably, O Lord, that is, show forth this kindness; the which kindness the Apostle says in Titus iii. Is accomplished: “The goodness and kindness of God our Saviour appeared.”[5]
Et utraque habet muros. Muri caelestis Hierusalem sunt munimenta aeternitatis, et immortalitatis, quam consecuti sunt sancti per Christum. Rom. 8. "Qui suscitavit Iesum Christum, vivificabit et mortalia corpora nostra." Muri praesentis Hierusalem, scilicet Ezech. 13. "Non stetistis ex adverso, ne opposuistis murum pro domo Israel, ut staretis in praelio." Aedificationem istorum praevidebat spiritu prophetiae Isaias 56. Ad hoc ergo quod aedificentur isti muri, tu, Domine, fac benigne, idest, ostende benignitatem hanc: quam benignitatem Apostolus Tit. 3. dicit impletam. "Apparuit benignitas, et humanitas salvatoris nostri Dei."
[3] And if the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Jesus Christ from the dead, shall quicken also your mortal bodies, because of his Spirit that dwelleth in you. Quod si Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis : qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis. [Rom. Viii. 11]
[4] You have not gone up to face the enemy, nor have you set up a wall for the house of Israel, to stand in battle in the day of the Lord. Non ascendistis ex adverso, neque opposuistis murum pro domo Israel, ut staretis in praelio in die Domini. [Ezech. Xiii. 5]
[5] But when the goodness and kindness of God our Saviour appeared: Cum autem benignitas et humanitas apparuit Salvatoris nostri Dei. [Tit. Iii. 4]
And this not on account of our merits, but on account of your good will: “ That you may prove what is the good, and the acceptable, and the perfect will of God.”[6] And see: “ This is the will of God, your sanctification;”[7] And this you should do unto this end that the walls of Jerusalem, whether militant or triumphant, may be constructed.
Et hoc non propter merita nostra, sed propter tuam voluntatem bonam. Rom. 12. "Ut probetis quae fit voluntas Dei bona, et beneplacens, et perfecta." I Thes. 4. "Haec est voluntas Dei sanctificatio vestra." Et hoc facias ad hoc ut aedificentur muri Hierusalem, vel militantis, vel triumphantis.
[6] And be not conformed to this world; but be reformed in the newness of your mind, that you may prove what is the good, and the acceptable, and the perfect will of God. Et nolite conformari huic saeculo, sed reformamini in novitate sensus vestri : ut probetis quae sit voluntas Dei bona, et beneplacens, et perfecta. [Rom. xii. 2]
[7] For this is the will of God, your sanctification; that you should abstain from fornication; Haec est enim voluntas Dei, sanctificatio vestra : ut abstineatis vos a fornicatione. [I Thess. iv. 3]
But what will it be? “Then shalt thou accept the sacrifice of justice.” Now this is explained in a threefold way, and the first two ways pertain to the present Church. For in one way we refer this to not to the sacrifice by which cattle are slaughtered, but by which men are killed on account of Christ; and in this is a twofold step: for the sacrifice of Christ occupies first place: “ who loved me, and delivered himself for me.”[8] And so he says, Then, that is in the building of the walls ofJerisalem, that is, of the Church, shalt thou accept the sacrifice of justice, by which Christ, Who is just, offers Himself: “ Which of you shall convict me of sin?”[9]
Sed quid erit? Tunc acceptabis sacrificium iustitiae Hoc autem tripliciter exponitur: et duo primi modi pertinent ad Ecclesiam praesentem. Uno modo quod hoc referamus ad sacrificium, non quo trucidantur pecora, sed quo occiduntur homines propter Christum, et in hoc est duplex gradus: quia primum locum tenet sacrificium Christi. Galat. 2. "Dilexit me, et tradidit semetipsum pro me." Et ideo dicit, Tunc, idest in aedificatione murorum Hierusalem, idest Ecclesiae, acceptabis sacrificium iustitiae, quo Christus se obtulit, qui iustus est. Ioan. 8. "Quis ex vobis arguet me de peccato?"
[8] And I live, now not I; but Christ liveth in me. And that I live now in the flesh: I live in the faith of the Son of God, who loved me, and delivered himself for me. Vivo autem, jam non ego : vivit vero in me Christus. Quod autem nunc vivo in carne : in fide vivo Filii Dei, qui dilexit me, et tradidit semetipsum pro me. [Gal, ii. 20]
[9] Which of you shall convict me of sin? If I say the truth to you, why do you not believe me? Quis ex vobis arguet me de peccato? Si veritatem dico vobis, quare non creditis mihi? [Ioan. Viii. 46]
And because He is of such great virtue He gave satisfaction on behalf of man so that He might justify him. The other holy ones, who offered themselves in sacrifice, occupy the second place; whence he says “Oblations,” that is confessors,[10] who offered as much as they could of themselves unto death but who were not permitted to be slain: “ O you of Israel, that have willingly offered your lives to danger, bless the Lord.”[11]
Et quia tantae virtutis est ut satisfaceret pro homine, ut iustificaret eum. Secundum locum tenent alii sancti qui se propter Deum obtulerunt in sacrificium: unde dicit, Oblationes, scilicet confessores, qui confitendo Christum, quantum in se est, obtulerunt se morti, licet non sint occisi. Iudic. 5. "Qui sponte obtulistis de Israel animas vestras ad periculum, benedicite Domino."
[11] O you of Israel, that have willingly offered your lives to danger, bless the Lord. Qui sponte obtulistis de Israel animas vestras ad periculum, benedicite Domino. [Iudic. v. 2]
“And whole burnt offerings.” These are the martyrs: “ Greater love than this no man hath, that a man lay down his life for his friends.”[12] And then shalt thou accept, when thus these same holy ones lay themselves like calves upon thy altar; that is, upon your faith, and upon Christ; that is, they ste themselves as calves on account of Christ and faith in Christ, to be immolated.
Et holocausta. Isti sunt martyres. Ioan. 15. "Maiorem caritatem nemo habet, ut animam suam ponat quis pro amicis suis." Et tunc accetabis, quando ita ipso sancti imponent se tanquam vitulos super altare tuum; idest, super fidem tuam, et super Christum, idest, exponent se tamquam vitulos, propter Christum, et fidem Christi ad immolandum.
[12] Greater love than this no man hath, that a man lay down his life for his friends. Majorem hac dilectionem nemo habet, ut animam suam ponat qui pro amicis suis. [Ioan. xv. 13]
In another way, as may be related in respect of the works of the just: and this is the sense: you will accept justice as a sacrifice because the works of justice and mercy are like a sacrifice: “ And do not forget to do good, and to impart; for by such sacrifices God's favour is obtained.”[13] And then you will accept oblations. According to Gregory, a holocaust is that which is wholly burnt; and it signifies perfect men who give themselves totally to God.
Alio modo ut referatur quantum ad opera iustorum: et sic est sensus: Acceptabis iustitiam, sicut sacrificium, quia opera iustitiae, et misericordiae sunt sicut sacrificium. Heb. ultimo. "Beneficentiae, et communionis nolite oblivisci: talibus enim hostiis promeretur Deus." Et tunc accipies oblationes. Secundum Gregorium, holocaustum est quod totum incendebatur; et signat perfectos viros, qui totaliter dant se Deo.
[13] And do not forget to do good, and to impart; for by such sacrifices God's favour is obtained. Beneficentiae autem et communionis nolite oblivisci : talibus enim hostiis promeretur Deus. [Hebr. Xiii. 16]
Oblationes are those who offer something and reserve something: and then the priests shall lay calves, that is the newly converted, upon the altarm that is, upon the faith of Christ: or then the greater prelates will lay preachers bellowing teaching in the faith upon the altar, that is, upon the confession of faith.
Oblationes sunt illi qui aliquid offerunt, et aliquid reservant: et tunc sacerdotes imponent vitulos, idest, conversos de novo, super altare, idest super fidem Christi: vel tunc praelati maiores imponent praedicatores mugientes doctrina fidei super altare, idest super confessione fidei.
There is a third explanation about the heavenly Jerusalem and the sense is: “Then,” namely, when the walls of the hevenly Jerusalem are built, “shalt thou accept the sacrifice of justice.” Here, whenever a sacrifice of justice is made, there will be a sacrifice of praise: “ Thy people shall be all just, they shall inherit the land for ever.”[14] And this is that sacrifice of praise about which Psalm lxxxiv speaks: “ Blessed are they that dwell in thy house, O Lord: they shall praise thee for ever and ever.”[15] And then oblations, that is the lesser saints, and whole burnt offerings, that is the greater saints, you will accept. And this the Angels will offer, to whom it is: “ but the wheat gather ye into my barn.”[16] And these Angels shall lay the saints upon Thy altar, that is, in heavenly glory: “ There was given to him much incense, that he should offer of the prayers of all saints upon the golden altar;”[17] and see: “ And it shall please God better than a young calf, that bringeth forth horns and hoofs.”[18]
Tertia expositio est de caelesti Hierusalem; et est sensus: Tunc, scilicet quando aedificabuntur muri caelestis Hierusalem, acceptabis sacrificium iustitiae. Hic quandoque fit sacrificium poenitentiae; sed ibi est tantum laudis. Isa.60. "Populus tuus omnes iusti in perpetuum hereditabunt terram." Et hoc est illud sacrificium laudis de quo Psal. 63. Beati qui habitant in domo tua, in saecula saeculorum laudabunt te. Et tunc oblationes, idest sanctos minores, et holocausta, idest sanctos maiores acceptabis. Et hoc offerent Angeli, quibus dicitur, Matth. 13. "Triticum autem congregate in horreum meum." Et isti Angeli imponent sanctos super altare tuum, idest in gloriam caelestem. Apoc. 8. "Data sunt ei incensa multa, ut darent de orationibus sanctorum omnium super altare aureum." Ps. 68. Placebit Deo super vitulum novellum cornua producentem, et ungulas.
[14] And thy people shall be all just, they shall inherit the land for ever, the branch of my planting, the work of my hand to glorify me. Populus autem tuus omnes justi; in perpetuum haereditabunt terram, germen plantationis meae, opus manus meae ad glorificandum. [Isa. lx. 21]
[15] Blessed are they that dwell in thy house, O Lord: they shall praise thee for ever and ever. Beati qui habitant in domo tua, Domine; in saecula saeculorum laudabunt te. [Ps. Lxxxiv. 5]
[16] Suffer both to grow until the harvest, and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn. Sinite utraque crescere usque ad messem, et in tempore messis dicam messoribus : Colligite primum zizania, et alligate ea in fasciculos ad comburendum : triticum autem congregate in horreum meum. [Matt. xiii. 30]
[17] Because his heart is departed from him that made him: for pride is the beginning of all sin: he that holdeth it, shall be filled with maledictions, and it shall ruin him in the end. quoniam ab eo qui fecit illum recessit cor ejus, quoniam initium omnis peccati est superbia. Qui tenuerit illam adimplebitur maledictis, et subvertet eum in finem.[Eccli. x. 15]
[18] And it shall please God better than a young calf, that bringeth forth horns and hoofs. et placebit Deo super vitulum novellum, cornua producentem et ungulas. [Ps. Lxviii. 32]
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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