Psalms 119:1
In my trouble I cried to the Lord: and he heard me.
Open Psalms 119:1 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Canticum graduum. Ad Dominum cum tribularer clamavi, et exaudivit me.
- Septuagint (Swete)
- ᾨδὴ τῶν ἀναβαθμῶν. Πρὸς Κύριον ἐν τῷ θλίβεσθαί με ἐκέκραξα, καὶ εἰσήκουσέν μου.
- Hebrew (WLC) shown from Psalms 120:1
- שִׁ֗יר הַֽמַּ֫עֲל֥וֹת אֶל יְ֭הוָה בַּצָּרָ֣תָה לִּ֑י קָ֝רָ֗אתִי וַֽיַּעֲנֵֽנִי
Haydock's commentary
A gradual canticle. The following psalms, in number fifteen, are called gradual psalms or canticles, from the word gradus, signifying steps, ascensions, or degrees; either because they were appointed to be sung on the fifteen steps, by which the people ascended to the temple; or that in the singing of them the voice was to be raised by certain steps or ascensions: or that they were to be sung by the people returning from their captivity, and ascending to Jerusalem, which was seated amongst mountains. The holy Fathers, in a mystical sense, understand these steps, or ascensions, of the degrees by which Christians spiritually ascend to virtue and perfection; and to the true temple of God in the heavenly Jerusalem. (Challoner)
Both these last interpretations seem more plausible and literal, as given by St. Chrysostom, &c. (Berthier)
The allusion to the steps of the temple (Ezechiel xl.) is very uncertain, as well as the raising of the voice in higher notes during each psalm. (Calmet)
They might be sung on a pulpit, 2 Esdras ix. 4., and 2 Paralipomenon xx. 19. (Menochius)
The authors seem to have lived at the close of the captivity, (Calmet) though David might well compose these canticles during some of his trials, or foreseeing this event. (Berthier)
They contain a consoling assurance of mankind's redemption, prefigured by the liberation of the Jews, and also that the power and fury of persecutors shall cease. (Worthington)
Shir, hamahaloth, may denote a very excellent canticle. (Junius) (Muis) (Haydock)
Read on
Trouble. No time is more proper for prayer. (St. Chrysostom) (Calmet)
Heard. I am encouraged by past experience to hope for redress. (Worthington)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine Expositions on the Book of Psalms, Psalm CXX
2. When therefore a man hath commenced thus to order his ascent; to speak more plainly, when a Christian hath begun to think of spiritual amendment, he beginneth to suffer the tongues of adversaries. Whoever hath not yet suffered from them, hath not yet made progress; whoever suffereth them not, doth not even endeavour to improve. Doth he wish to know what we mean? Let him at the same time experience what is reported of us. Let him begin to improve, let him begin to wish to ascend, to wish to despise earthly, fragile, temporal objects, to hold worldly happiness for nothing, to think of God alone, not to rejoice in gain, not to pine at losses, to wish even to sell all his substance, and distribute it among the poor, and to follow Christ; let us see how he suffereth the tongues of detractors and of constant opponents, and, a still greater peril, of pretended counsellors, who lead him astra …
St Athanasius Against the Arians. (Orationes contra Arianos IV.), Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In what sense we are 'in God' and His 'sons.'
13. Therefore it was none other than God Himself that David too besought concerning his deliverance, ‘When I was in trouble, I called upon the Lord, and He heard me; deliver my soul, O Lord, from lying lips and from a deceitful tongue.’ To Him also giving thanks he spoke the words of the Song in the seventeenth Psalm, in the day in which the Lord delivered him from the hand of all his enemies and from the hand of Saul, saying, ‘I will love Thee, O Lord my strength; the Lord is my strong rock and my defence and deliverer.’ And Paul, after enduring many persecutions, to none other than God gave thanks, saying, ‘Out of them all the Lord delivered me; and He will deliver in Whom we trust.’ And none other than God blessed Abraham and Isaac; and Isaac praying for Jacob, said, ‘May God bless thee and increase thee and multiply thee, and thou shalt be for many companies of nations, and may He gi …
St John Cassian The Conferences of John Cassian. Part I. Containing Conferences I-X, Chapter XXXIV. Answer on the different reasons for prayer being heard
Isaac : That there are different reasons for prayer being heard in accordance with the varied and changing condition of souls the words of the gospels and of the prophets teach us. For you have the fruits of an answer pointed out by our Lord’s words in the case of the agreement of two persons; as it is said: “If two of you shall agree upon earth touching anything for which they shall ask, it shall be done for them of my Father which is in heaven.” You have another in the fulness of faith, which is compared to a grain of mustard-seed. …