Benedic, anima. God is to be praised for his mighty works, and wonderful providence.
The Psalmist inuiteth himself and others to praise God, for his meruelous workes in the heauens, 5. the earth, and water, 9. limiting their bondes, producing al thinges necessarie for al liuing creatures, in conuenient seasons. 27. With continual prouidence of al.
1For David himself. Bless the Lord, O my soul: O Lord my God, thou art exceedingly great. Thou hast put on praise and beauty:Dello stesso Davidde. Benedici il Signore, o anima mia: Signore Dio mio, tu ti se' glorificato potentemente. Ti se' rivestito di gloria, e di splendidezza:To Dauid him self. MY soule blesse thou our Lord: ô Lord my God thou art magnified excedingly.Ipsi David. Benedic, anima mea, Domino: / Domine Deus meus, magnificatus es vehementer. / Confessionem et decorem induisti, 2And art clothed with light as with a garment. Who stretchest out the heaven like a pavilion:cinto di luce come di veste. Tu stendi il cielo come un padiglione,Thou hast put on confession and beautie: being clothed with light as with a garment: Stretching out the heauen as a skinne:amictus lumine sicut vestimento. / Extendens cælum sicut pellem, 3Who coverest the higher rooms thereof with water. Who makest the clouds thy chariot: who walkest upon the wings of the winds.e di acque e cuopri la parte sua superiore. Tu, che monti sopra le nuvole, o cammini sull'ali de' venti.which couerest the higher partes therof with waters. Which makest the cloude for thee to ascend on: which walkest vpon the winges of windes.qui tegis aquis superiora ejus: / qui ponis nubem ascensum tuum; / qui ambulas super pennas ventorum: 4Who makest thy angels spirits: and thy ministers a burning fire.Che i tuoi Angeli fai (come) venti, e i tuoi ministri fuoco fiammante.Which makest spirites thine Angels: and thy ministers a burning fyre.qui facis angelos tuos spiritus, / et ministros tuos ignem urentem. 5Who hast founded the earth upon its own bases: it shall not be moved for ever and ever.Tu, che la terra fondasti sopra la propria stabilità: ella non varierà di sito giammai.Which hast founded the earth vpon the stabilitie therof: it shal not be inclined for euer and euer:Qui fundasti terram super stabilitatem suam: / non inclinabitur in sæculum sæculi. 6The deep like a garment is its clothing: above the mountains shall the waters stand.L'abisso quasi veste la cinge: si innalzeranno le acque sopra de' monti.The depth, as a garment, is his clothing: vpon the mountaines shal waters stand.Abyssus sicut vestimentum amictus ejus; / super montes stabunt aquæ. 7At thy rebuke they shall flee: at the voice of thy thunder they shall fear.Alle tue minacce elleno fuggiranno: si atterriranno al tuono della tua voce.At thy reprehention they shal flee: at the voice of thy thunder they shal feare.Ab increpatione tua fugient; / a voce tonitrui tui formidabunt.
8The mountains ascend, and the plains descend into the place which thou hast founded for them.Si alzano i monti, e si appianan le valli ne' luoghi, che tu loro assegnasti.The mountaines ascend: and the plaine fildes descend into the place, which thou hast founded for them.Ascendunt montes, et descendunt campi, / in locum quem fundasti eis. 9Thou hast set a bound which they shall not pass over; neither shall they return to cover the earth.Fissasti un termine alle acque, cui elle non trapasseranno: e non torneranno a coprire la terra.Thou hast set a bound, which they shal not passe ouer: neither shal they returne to couer the earth.Terminum posuisti quem non transgredientur, / neque convertentur operire terram. 10Thou sendest forth springs in the vales: between the midst of the hills the waters shall pass.Tu nelle valli fai scaturir le fontane, filtrando le acque pel seno de' monti.Which sendestforth fontaines in the valles: betwen the middest of mountaines shal waters passe.Qui emittis fontes in convallibus; / inter medium montium pertransibunt aquæ. 11All the beasts of the field shall drink: the wild asses shall expect in their thirst.Con esse saranno abbeverate tutte mie bestie de' campi: queste sospirano gli asini salvatici quando sono assetati.Al the beastes of the filde shal drinke: the wilde asses shal expect in their thirst.Potabunt omnes bestiæ agri; / expectabunt onagri in siti sua. 12Over them the birds of the air shall dwell: from the midst of the rocks they shall give forth their voices.Presso di esse abitano gli uccelli dell'aria: di mezzo ai sassi fanno udire le loro voci.Ouer them shal the foules of the ayre inhabite: out of the middes of rockes they shal geueforth voices.Super ea volucres cæli habitabunt; / de medio petrarum dabunt voces. 13Thou waterest the hills from thy upper rooms: the earth shall be filled with the fruit of thy works:Tu da' superiori luoghi innaffi i monti: de' frutti, che son tuo lavoro, sarà saziata la terra.Watering the mountaines from his higher places: of the fruite of thy worke shal the earth be filled:Rigans montes de superioribus suis; / de fructu operum tuorum satiabitur terra: 14Bringing forth grass for cattle, and herb for the service of men. That thou mayst bring bread out of the earth:Tu produci il fieno per le bestie, e gli erbaggi in servigio degli uomini. Per trarre dalla terra il pane,Bringing forth grasse for beastes, and herbe for the seruice of men. That thou mayst bring forth bread out of the earth:producens fœnum jumentis, / et herbam servituti hominum, / ut educas panem de terra,
15And that wine may cheer the heart of man. That he may make the face cheerful with oil: and that bread may strengthen man’s heart.e il vino letificante il cuor dell'uomo. E perch'ei possa esilarar sua faccia coll'olio, e col pane le sue forze corrobori.and wine may make the hart of man ioyful: That he may make the face chereful with oile: and bread may confirme the hart of man.et vinum lætificet cor hominis: / ut exhilaret faciem in oleo, / et panis cor hominis confirmet. 16The trees of the field shall be filled, and the cedars of Libanus which he hath planted:Avranno a sazietà nudrimento gli alberi della campagna, e i cedri del Libano, i quali egli piantò:The trees of the silde shal be filled, and the ceders of Libanus, which he hath planted:Saturabuntur ligna campi, / et cedri Libani quas plantavit: 17There the sparrows shall make their nests. The highest of them is the house of the heron.ivi faranno a loro nidi gli augelli. La casa della cicogna sovrasta ad essi:there sparowes shal make their nest. The house of the hearne is the leader of them:illic passeres nidificabunt: / herodii domus dux est eorum. 18The high hills are a refuge for the harts, the rock for the irchins.gli alti monti servon di asilo ai cervi, i massi agli spinosi.the high mountaines for hartes: the rocke a refuge for the Irchins.Montes excelsi cervis; / petra refugium herinaciis. 19He hath made the moon for seasons: the sun knoweth his going down.Egli fece la luna per la distinzione de' tempi: il sole sa dove abbia da tramontare.He made the moone for seasons: the sunne knoweth his going downe.Fecit lunam in tempora; / sol cognovit occasum suum. 20Thou hast appointed darkness, and it is night: in it shall all the beasts of the woods go about:Tu ordinasti le tenebre, e si fe' notte: nel tempo di essa vanno attorno le bestie selvagge.Thou didst appoint darkenes, and night was made: in it shal al the beastes of the wood passe.Posuisti tenebras, et facta est nox; / in ipsa pertransibunt omnes bestiæ silvæ: 21The young lions roaring after their prey, and seeking their meat from God.I leoncini ruggiscono bramosi di preda, e da Dio chieggono il loro nudrimento.The whelpes of lions roaring, to rauen, and to seeke of God meate for themselues.catuli leonum rugientes ut rapiant, / et quærant a Deo escam sibi. 22The sun ariseth, and they are gathered together: and they shall lie down in their dens.Ma spunta il sole, ed ei si ritirano in truppa, e nelle tane loro si sdraiano.The sunne is risen, and they are gathered together: and in their couches they shal be placed.Ortus est sol, et congregati sunt, / et in cubilibus suis collocabuntur.
23Man shall go forth to his work, and to his labour until the evening.Se ne va l'uomo alle sue faccende, e a' suoi lavori infino alla sera.Man shal goe forth to his worke: and to his working vntil euening.Exibit homo ad opus suum, / et ad operationem suam usque ad vesperum. 24How great are thy works, O Lord? thou hast made all things in wisdom: the earth is filled with thy riches.Quanto grandiose son le opere sue, o Signore! ogni cosa hai tu fatto con sapienza: la terra è piena di tue ricchezze.How magnified are thy workes ô Lord! thou hast made al thinges in wisedom: the earth is filled with thy possession.Quam magnificata sunt opera tua, Domine ! / omnia in sapientia fecisti; / impleta est terra possessione tua. 25So is this great sea, which stretcheth wide its arms: there are creeping things without number: Creatures little and great.Questo gran mare, e spazioso nelle sue braccia: in esso animali che non han numero. Animali piccoli, e grandi:This great sea, and very large, there are creeping beastes, wherof there is no number. Litle beastes with great:Hoc mare magnum et spatiosum manibus; / illic reptilia quorum non est numerus: / animalia pusilla cum magnis. 26There the ships shall go. This sea dragon which thou hast formed to play therein.ivi cammineranno le navi. Ivi quel dragone, cui tu formasti perché vi scherzi:there shippes shal passe. This dragon, whom thou madest to delude:Illic naves pertransibunt; / draco iste quem formasti ad illudendum ei. 27All expect of thee that thou give them food in season.tutte le cose aspettan da te, che tu dia loro sostentamento nel tempo opportuno.al expect of thee that thou geue them meate in season.Omnia a te expectant / ut des illis escam in tempore. 28What thou givest to them they shall gather up: when thou openest thy hand, they shall all be filled with good.Tu lo dai, ed elleno lo raccolgono: quando tu allarghi la mano tutte le cose son ricolme di bene.Thou geuing vnto them, they shal gather it: thou opening thy hand, al shal be filled with bountie.Dante te illis, colligent; / aperiente te manum tuam, omnia implebuntur bonitate. 29But if thou turnest away thy face, they shall be troubled: thou shalt take away their breath, and they shall fail, and shall return to their dust.Ma quando tu rivolgi altrove la faccia, tutte le cose sono in turbamento: tu le privi di spirito, e vengon meno, e ritornano nella lor polvere.But thou turning away the face, they shal be trubled: thou shalt take away their spirite, and they shal faile, and shal returne into their dust.Avertente autem te faciem, turbabuntur; / auferes spiritum eorum, et deficient, / et in pulverem suum revertentur.
30Thou shalt send forth thy spirit, and they shall be created: and thou shalt renew the face of the earth.Manderai lo spirito tuo, e saranno create, e l'innovellerai la faccia della terra.Thou shalt sendforth thy spirit, and they shal be created: and thou shalt renewe the face of the earth.Emittes spiritum tuum, et creabuntur, / et renovabis faciem terræ. 31May the glory of the Lord endure for ever: the Lord shall rejoice in his works.Sia celebrata pe' secoli la gloria del Signore: si allegrerà il Signore nelle opere sue:Be the glorie of our Lord for euer: our Lord wil reioice in his workes:Sit gloria Domini in sæculum; / lætabitur Dominus in operibus suis. 32He looketh upon the earth, and maketh it tremble: he toucheth the mountains, and they smoke.Ei, che mira la terra, e la fa tremare: tocca i monti, e gettan fumo.Who looketh vpon the earth, & maketh it to tremble: who toucheth the mountaines, and they smoke.Qui respicit terram, et facit eam tremere; / qui tangit montes, et fumigant. 33I will sing to the Lord as long as I live: I will sing praise to my God while I have my being.Io canterò il Signore finché viverò: a lui darò laude fino che io sarò.I wil chaunte to our Lord in my life: I wil sing to my God as long as I am.Cantabo Domino in vita mea; / psallam Deo meo quamdiu sum. 34Let my speech be acceptable to him: but I will take delight in the Lord.Siano accette a lui le mie parole: quanto a me il mio diletto sarà nel Signore.Let my speach be acceptable to him: but I wil take delight in our Lord.Jucundum sit ei eloquium meum; / ego vero delectabor in Domino. 35Let sinners be consumed out of the earth, and the unjust, so that they be no more: O my soul, bless thou the Lord.Spariscano dalla terra i peccatori, gli iniqui talmente che più non siano: benedici, anima mia, il Signore.Let sinners faile from the earth, and the vniust, so that they be not: my soule blesse thou our Lord.Deficiant peccatores a terra, / et iniqui, ita ut non sint. / Benedic, anima mea, Domino.
103:1
Berthier
Himself. Complutensian Septuagint adds, "a psalm on the creation," (Haydock) as this is the subject; but there is no title in the original. (Berthier) The psalm contains "a divine and natural philosophy," (Eusebius) respecting the creation and providence. Plato has written something similar in his Timaeus, (Calmet) though this comparison is indecent. (Berthier)
Haydock
The imitation is no disparagement, however, to this divine word, and we may surely notice the concord between the inspired and profane writers. (Haydock)
Calmet
This psalm seems to be a continuation of the preceding one. (Calmet)
St. Augustine
Great. Literally, "magnified," in the same sense as we say, hallowed be thy name, [Matthew 6:9.] praying that God may be honoured by all his creatures; (Haydock) though He cannot increase in holiness, etc. (St. Augustine)
Calmet
We become acquainted with his greatness, by considering his works. (Calmet)
Calmet
Praise. Literally, "confession," (Haydock) Hebrew, "glory." (Calmet)
Worthington
Thou art entitled to all praise. (Worthington)
103:2
Berthier
Christ only once assumed such a glorious form at this transfiguration, because he came to instruct our mind and heart. (Berthier)
Haydock
Stretchest. Hebrew and Septuagint have the verbs in the third person, till ver. 6., as the Vulgate has here extendens. But St. Jerome and others agree with us, though St. Paul quotes according to the Hebrew, ver. 4. (Haydock)
Pavilion. The idea of the heavens resting like a tent upon the earth was very prevalent, Job 9:8., and Isaias 40:22.
103:3
St. Jerome
Water. The Fathers are not agreed about the nature or situation of these waters. Some take them to be angels. (St. Jerome; Genesis 1:7.)
Worthington
Others suppose that the waters in the clouds, (Calmet) or the crystalline substance in the region of the stars are designated. (Worthington)
Eusebius † AD 339
These waters are represented as the roof of God's palace. (Eusebius)
Theodoret
Winds. With surprising velocity, his providence being every where. (Theodoret)
Worthington
The psalmist accommodates himself to our capacity, to shew that God does all with the utmost ease. (Worthington)
103:4
Worthington
Fire. The elements execute his will, (Calmet) or rather, as the apostle, and Chaldean, etc., intimate, the angels do this (Berthier) with zeal and activity, (Hebrews 1:7.; Haydock) and ease. (Worthington)
Calmet
Some would attribute to the angels some sort of light bodies, and Grotius attempted to revive this opinion, which never could prevail over the contrary one, which is universally received. (Calmet)
103:5
Berthier
Ever. The established order shall subsist, though the earth may move, Psalm 101:27. (Berthier)
Worthington
It is fixed by its own gravity in the centre. (Worthington)
103:6
Berthier
The deep. Hebrew, "thou hast covered it with the abyss." This proves that there was no pre-existent matter, otherwise God would not have begun with plunging his work in the abyss, and in confusion. But he chose to bring this beautiful world out of a state of disorder in the space of six days, as Moses and the psalmist relate. (Berthier)
At first, all was created, covered with the waters, Genesis i.
103:7
Calmet
Fear. Hebrew, "retire precipitately" to their beds, at thy command, (Haydock) on the third day. (Calmet)
Calmet
Some think that a storm or the deluge are here described, (St. Chrysostom) which is less probable. (Berthier) (Calmet)
Worthington
The waters would naturally cover the earth; but are confined to their proper channels by God. (Worthington)
103:8
Haydock
The....descend. This should be within a parenthesis, (Berthier) as the sequel speaks of the waters. (Haydock)
Calmet
Earth. This seemed miraculous to those who supposed that the earth was flat. (St. Ambrose; Hex. 3:22.) (Job 7:12., and Amos 5:8.) (Calmet)
Haydock
Providence points out the place for every thing. (Haydock)
Ovid
Jussit et extendi campos, etc. (Ovid, Met. i.)
Haydock
God derogated from this law, which he had appointed for the waters, when he brought them again to overwhelm the guilty earth. (Haydock)
103:10
Pass, to supply the wants of all creatures. Springs and rain afford the necessary moisture.
103:11
Except, waiting for one another, as all cannot drink at the fountains at the same time. The Chaldean has the same idea, though the Hebrew is explained, "shall break" (Houbigant, "shall satisfy") their thirst. Berthier)
103:13
Calmet
Rooms, with rain, ver. 3. (Calmet)
Tirinus
Earth, or its inhabitants. (Tirinus)
103:14
Calmet
Service. Cattle, or beasts of burden, are thus fed for man's service, though he may also eat legumes, etc. (Calmet)
Haydock
Bring. God gives the increase, 1 Corinthians 3:7. (Haydock)
103:15
Calmet
Oil. This was an article of food, (Berthier) and deeded almost as requisite for anointing the body, as bread and wine to support nature. (Pliny, [Natural History?] 14:22.) Hence it was prohibited in days of fasting. (Calmet)
Worthington
These three things are put for all sorts of food. (Worthington)
103:16
Berthier
Field. Hebrew, "of Jehova." Houbigant would substitute ssodi, "field," (Haydock) as this name of God is never used to denote "high" trees, etc. (Berthier)
Calmet
God provides for the wants of all the creation, even of those things which seem less necessary to us. (Calmet)
103:17
Berthier
Sparrows, or "birds" (Psalm 101:8.; Haydock) in general. (Berthier)
Berthier
Highest; or, literally, "the tribe of the heron is their leader," (Haydock) first making their nests. Septuagint seem to have read better than the present Hebrew, "the stork, the fir-trees are its house." (Berthier)
103:18
Calmet
Irchins. St. Augustine reads also, "hares." These desert places are not useless. (Calmet)
103:19
Haydock
Seasons and festivals, which it points out: mohadim. (Haydock)
Eusebius † AD 339
During the night wild beasts seek their prey, as men and cattle may labour in the day-time. The sun, etc., were made for man's use, (Calmet) and not to be adored. (Eusebius)
Heracleot
These bodies move with the same regularity as if they had intelligence. (Heracleot.)
103:21
Calmet
God, like all other creatures, Psalm 144:15., and 146:9. (Calmet)
103:24
Haydock
Riches. Literally, "possession." (Haydock)
Haydock
Hebrew, "The fulness of the earth is thy possession." Septuagint and ancient psalters, "creature;" ktiseos. The other interpreters read kteseos, (Calmet) which the Vulgate adopts. (Haydock)
St. Augustine
The world derided Jesus Christ, the wisdom of God, and Creator of all. (St. Augustine)
103:25
Haydock
Arms. Man acts thus to denote something very extensive. (Haydock)
The sea is frequently put for the same purpose, Job 11:9., and Lamentations 2:13. Arms is omitted in the Septuagint and the ancient psalters.
Haydock
Creeping. Fishes, (Genesis 1:20.; Calmet) and all animals without feet (Worthington) in the waters. (Haydock)
Worthington
Nothing multiplies so fast as fishes. (Aristotle, Anim. 9:17.) (Worthington)
103:26
Calmet
Go. The sea, which seems to be placed as a barrier, tends, by means of navigation, to the general convenience of nations. (Calmet)
Berthier
Dragon. Leviathan, a huge fish, (Job 40:20.; Worthington) which Bochart takes to be the crocodile; though that monster is found rather in rivers. (Berthier)
Berthier
It designates here all whales, and other great fishes which play in the sea without experiencing any fear like mortals. Some translate "to play with it," (Calmet) as auto cannot agree with Thalassa. (Berthier)
Calmet
The prodigious size of these fishes costs God nothing. (Calmet)
Haydock
The whole creation is but a plaything for him, ludens in orbe terrarum, Proverbs 8:31. (Haydock)
Calmet
Some Jews impiously pretend that God plays three hours a day with the leviathan, and that he only created two; one of which he killed to make a feast for the elect, and the other causes the tides, by turning itself, etc. See 4 Esdras, written at least in the second century. (St. Jerome) (Muis) (Calmet)
Haydock
Though this monster be too strong for man, it cannot defend itself out of water; (Worthington) and even in its own element man gains the victory by his skill. (Haydock)
103:28
Haydock
All, is not in Hebrew [nor] Septuagint. (Calmet) But the sense is the same. (Haydock)
103:30
Berthier
Thy. Chaldean adds, "holy;" and the Fathers explain it of a spiritual renovation, or of the resurrection of the body. (Berthier)
Calmet
Animals are still preserved by Providence. (Eusebius) (Calmet)
103:31
Calmet
Works. Seeing that they are good, Genesis 1:31. May all continue to answer the end for which they were created. (Calmet)
103:32
Calmet
Smoke. Exodus 19:18., and 20:18. God is terrible as well as clement. (Calmet)
103:35
Berthier
No more. So St. Paul pronounced sentence on those who did not love the Lord Jesus, (1 Corinthians 16:22.) yet without any animosity. (Berthier)
Worthington
The saints thus pray for the conversion of all, (St. Athanasius) or express their approbation of God's sentence against the damned. (Worthington)
103:2
Thou possessest al maiestie, and matter of praise.
103:3
Thou hast compassed the sphere of the fixed starres, with a sphere of christalline substance; which is as water congeled.
According to our capacitie the prophet describeth the speedie coming, or vvorking of God, as if he came in a svvift cloud, or vvith vvinges of the vvind, to signifie that he vvorketh vvhat and vvhen he pleaseth vvithout delay: He sa•de, and thinges vvere made: he commanded and they vvere created, Psal. •2.
103:4
Thy messengers to execute thy vvil:
& the same Angels are as a burning fire in operation, yea they dispatch more easily, and more spedely then vve can conceiue,
103:5
Most sirmly established by natural weight, in the center of the world.
103:6
The water
should naturally couer al the earth:
103:7
But by thy commandment the waters are conteined in their limited places.
103:8
The waters being conteyned in their appointed chanels, both hilles and fieldes appeare, which otherwise would be couered.
103:9
The waters.
103:11
hope for and receiue.
103:14
By these three principal kindes of foode, breade, wine, and oyle, al sortes of nutriment are vnderstood.
103:15
By these three principal kindes of foode, breade, wine, and oyle, al sortes of nutriment are vnderstood.
By these three principal kindes of foode, breade, wine, and oyle, al sortes of nutriment are vnderstood.
103:24
VVith thy creatures.
103:25
Fishes, serpents, wormes, and al liuing creatures that lacke feete.
No kind of liuing creatures multiplieth so much as fishes. Aristotel li. 9. Animal. c. 17.
103:26
A most huge fish called Leuiathan. Iob. 40. v. 20.
Albeit in the water he passeth mans streingth, yet depriued of water he is not able to defend himselfe. v. 29.
103:35
A prediction that impenitent sinners shal be damned, wherin the Prophet conforming his wil to Gods, vttereth it in forme of a prayer.
103:1
St Augustine of Hippo † AD 430 City of God 22.24
… In truth, necessity is a transitory thing; and the time is coming when we shall enjoy one another’s beauty without any lust,—a condition which will specially redound to the praise of the Creator, who, as it is said in the psalm, has “put on praise and comeliness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.1
1. …“Bless the Lord, O my soul.” Let the soul of us all, made one in Christ, say this. “O Lord my God, Thou art magnified exceedingly!” (
103:2
St Irenaeus of Lyons † AD 202 Against Heresies 2.30.1
… and, inasmuch as they proclaim themselves superior to that God who made and adorned the heavens, and the earth, and all things that are in them, and maintain that they themselves are spiritual, while they are in fact shamefully carnal on account of their so great impiety,—affirming that He, who has made His angels
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 43
… Thou art the ever-living One. Thou art without beginning, like the Father, and co-eternal with the Spirit. Thou art He who made all things out of nothing. Thou art the prince of the angels. Thou art He at whom the depths tremble. Thou art He who is covered with light as with a garment.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… also holy David boasts that he is girded with strength from God, and speaks of God Himself as clothed with strength and girded about with power—against the ungodly of course—though perhaps some may prefer to see in this a declaration of the abundance of His power, and, as it were, its restraint, just as also He clothes Himself with Light as with a garment.
St Augustine of Hippo † AD 430 The Confessions 13.8
… to which nought which is inferior to Thee will suffice to yield a happy rest, and so not even herself. For Thou, O our God, shalt enlighten our darkness; from Thee are derived our garments of light,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.1
1. …“Bless the Lord, O my soul.” Let the soul of us all, made one in Christ, say this. “O Lord my God, Thou art magnified exceedingly!” ( ver. 1 ). Where art Thou magnified? “Confession and beauty Thou hast put on.” Confess ye, that ye may be beautified, that He may put you on. “Clothed with light as a garment” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.5
5. “The deep, like a garment, is its clothing” ( ver. 6 ). Whose? Is it perchance God’s? But he had already said of His clothing, “Clothed with light as with a garment.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.6
Others have pictured the heaven as a hemisphere. This idea is suggested by these words of David, the singer of God, Who stretchest out the heavens like a curtain
103:3
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.2
2. “Who covereth with waters the upper parts thereof” (
103:4
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 36
… By Him the Lord has willed that we should taste of immortal knowledge, “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.” For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.”
Tertullian † AD 220 The Five Books Against Marcion 2.8
… but then the victim of that seduction was free, and master of himself; and as being the image and likeness of God, was stronger than any angel; and as being, too, the afflatus of the Divine Being, was nobler than that material spirit of which angels were made. Who maketh , says he, His angels spirits, and His ministers a flame of fire .
Origen † AD 254 Origen De Principiis 2.8.3
… For in sacred language God is called a fire, as when Scripture says,” Our God is a consuming fire.” Respecting the substance of the angels also it speaks as follows: “Who maketh His angels spirits, and His ministers a burning fire;”
St Jerome † AD 420 To Pammachius against John of Jerusalem 15
… for it was God Himself who took slime from the earth, and through the grace of His own inspiration bestowed on it a reasonable soul, and one endowed with free will; not a part of His own nature (as some impiously teach), but His own workmanship. And concerning the holy angels, the belief of Christians similarly follows Holy Scripture, which says of God,
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.8
8. From this arises the question as to angels, whether they have bodies adapted to their duties and their swift motions from place to place, or are only spirits? For if we say that they have bodies, we are met by the passage: “He maketh His angels spirits;”
St Augustine of Hippo † AD 430 City of God 15.23
In the third book of this work (c. 5) we made a passing reference to this question, but did not decide whether angels, inasmuch as they are spirits, could have bodily intercourse with women. For it is written, “Who maketh His angels spirits,”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.4
… For there the will of God, “who maketh His angels spirits, and His ministers a flaming fire,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.3
3. “Who maketh spirits His angels, and flaming fire His ministers” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… “Who maketh His angels spirits and His ministers a flame of fire.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.3
He is Himself the Maker and Creator of the angels: for He brought them out of nothing into being and created them after His own image, an incorporeal race, a sort of spirit or immaterial fire: in the words of the divine David, He maketh His angels spirits, and His ministers a flame of fire
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 17
… and such as is that fire which is the Spirit of the Angel, as saith the Scripture, “Who maketh His angels spirits, and His ministers a burning fire;”
103:5
St Ambrose of Milan † AD 397 Concerning Repentance 2.2
… “For we are buried with Him through baptism into death, that, like as Christ rose from the dead through the glory of the Father, so we, too, should walk in newness of life.” And in another place: “Be ye renewed in the spirit of your mind, and put on the new man which is created after God.” And elsewhere again: “Thy youth shall be renewed like the eagle,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.4
4. “He hath founded the earth upon its firmness” (
103:6
Origen † AD 254 Origen Against Celsus 6.17
… “Moses alone shall come near the Lord , but the rest shall not come nigh.” And again, that the prophet may show the depth of the doctrines which relate to God, and which is unattainable by those who do not possess the “Spirit which searcheth all things, even the deep things of God,” he added: “The abyss like a garment is His covering.”
St Augustine of Hippo † AD 430 On the Holy Trinity 5.8
… But position, and condition, and places, and times, are not said to be in God properly, but metaphorically and through similitudes. For He is both said to dwell between the cherubims, which is spoken in respect to position; and to be covered with the deep as with a garment,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.5
5. “The deep, like a garment, is its clothing” (
103:7
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.7
… The sea is quieted, the waters have been made afraid, the mountains have been laid bare, the emperor hath given the order. But who would have given the order, unless God had thundered? Because God willed, they commanded, and it was done. Therefore let no one of men arrogate anything to himself.
103:8
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.8
8. “The mountains ascend, and the plains go down, into the place which Thou hast founded for them” (
103:9
St Augustine of Hippo † AD 430 The Confessions 13.17
… For the sea also is Thine, and Thou hast made it, and Thy hands prepared the dry land. For neither is the bitterness of men’s wills, but the gathering together of waters called sea; for Thou even curbest the wicked desires of men’s souls, and fixest their bounds, how far they may be permitted to advance,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.9
9. Hear. “Thou hast set a bound which they shall not pass over, neither shall they turn again to cover the earth” (
103:10
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.9
… what is doing in the earth itself? What workings take place therein, now that the sea hath left it bare? Although at its beach slight waves do make their noise, although Pagans still murmur round; the sound of the shores I hear, a deluge I dread not. What then; what is doing in the earth? “Who sendeth out springs in the little valleys” (
103:11
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.11
11. For it follows, “All the beasts of the wood shall drink” (
103:12
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… 18 .) Why are there trees yielding no fruit? learn from him, for “there the sparrows build their nests.” ( ib. 17 .) Why are there fountains in the wildernesses? hear, “that by them the fowls of the heaven dwell, and the wild beasts.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.14
14. Then the Psalm goes on in its text, “Upon them the fowls of the heaven shall inhabit” (
103:13
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.16
16. “Watering the mountains from the higher places” (
103:14
Origen † AD 254 Origen Against Celsus 4.75
… for us, but also (on our account) for the animals which are subject to us, He has prepared such a home, seeing “He causeth the grass to grow for the cattle, and herb for the service of man, that He may bring forth food out of the earth, and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man’s heart.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… thou wilt hear from his words, “All these wait upon Thee, to give them their meat in due season.” ( ib. 27 .) If thou sayest, For what purpose are the cattle? he will answer thee, that these also are for thee, “That causeth the grass,” he says, “to grow for the cattle, and the green herb for the service (or retinue)of men.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.18
18. “Bringing forth grass for the cattle, and green herb for the service of men” (
103:15
St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 1
… Do not altogether abstain from wine and flesh, for these things are not to be viewed with abhorrence, since [the Scripture] saith, “Ye shall eat the good things of the earth.” And again, “Ye shall eat flesh even as herbs.” And again, “Wine maketh glad the heart of man, and oil exhilarates, and bread strengthens him.”
Origen † AD 254 Origen Against Celsus 8.67
… For whatever we receive rightly and honourably we receive from God, and by His providence, as ripe fruits, and “corn which strengtheneth man’s heart, and the pleasant vine, and wine which rejoiceth the heart of man.”
St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
… saying this to us, the labourers in the vineyard: “Give,” therefore, “your wine to those that are in sorrow ,” not that wine which produces drunkenness, plots against the senses, and destroys the body, but such as gladdens the heart, the wine which the Prophet recommends when he says: “Wine maketh glad the heart of man
St Ambrose of Milan † AD 397 On the Mysteries 9
… the Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: “The Spirit before our face is Christ the Lord.” And in the Epistle of Peter we read: “Christ died for us.” Lastly, that food strengthens our heart, and that drink “maketh glad the heart of man,”
St Ambrose of Milan † AD 397 Concerning Virgins 1.7
… By which references is set forth the perfect and irreproachable beauty of a virgin soul, consecrated to the altars of God, not moved by perishable things amidst the haunts and dens of spiritual wild beasts, but intent, by the mysteries of God, on being found worthy of the Beloved, Whose breasts are full of joy. For “wine maketh glad the heart of man.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
77. And since in speaking of holy Elijah’s dwelling in the desert, we have passed by without notice the names of places which were not given without a purpose, it seems well to go back to what they signify. Elijah was sent to the brook Cherith, and there the ravens nourished him, bringing him bread in the morning, for it “strengthens man’s heart.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… 17 .) Why are there fountains in the wildernesses? hear, “that by them the fowls of the heaven dwell, and the wild beasts.” ( ib. 12 .) Why is there wine? not that thou mayest drink only (for water is of a nature to suffice for this), but that thou mayest be gladdened also, “For wine maketh glad the heart of man.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.20
20. “And wine maketh glad the heart of man” (
John Cassian † AD 435 The Conferences of John Cassian 2.4
… as it said “Those who have no guidance, fall like leaves.” It is most truly named counsel, without which the authority of Scripture allows us to do nothing, so that we are not even permitted to take that spiritual “wine which maketh glad the heart of man”
John Cassian † AD 435 The Conferences of John Cassian 14.17
… drink to those who are in sorrow, and give wine to drink, to those who are in pain, that they may forget their poverty, and remember their pain no more,” i.e., to those who in consequence of the punishment of their past actions are oppressed with grief and sorrow, supply richly the joys of spiritual knowledge like “wine that maketh glad the heart of man,”
103:16
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.18
… for Libanus is a mountain bearing tall trees, and the name itself is interpreted whiteness. For what marvel, if above every brilliant state of this world there is superexalted the fruit of Christ, of which fruit the lovers have contemned all secular dignities? But if in a good sense we take Libanus, because of the “cedars of Libanus which He hath planted:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.22
22. “The trees of the plain shall be satisfied” (
103:17
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… For “therein all the beasts of the forest do move.” ( ib. 20 .) And in what way the mountains are for use, he will tell thee, “The high mountains are for the stags.” And why there are rocks, “The rocks are a refuge for the porcupines.” ( ib. 18 .) Why are there trees yielding no fruit? learn from him, for “there the sparrows build their nests.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.23
23. “There shall the sparrows build their nests: their leader is the house of the coot” (
103:18
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… civ. 32 .) And if thou enquire the use of the night, this too mayest thou learn, and know from him. For “therein all the beasts of the forest do move.” ( ib. 20 .) And in what way the mountains are for use, he will tell thee, “The high mountains are for the stags.” And why there are rocks, “The rocks are a refuge for the porcupines.” (
St Jerome † AD 420 The Letters of St. Jerome 130.8
… When he tries to dislodge us from our position and to make us fall back, we must plant our feet firmly down, and say with the psalmist, “he hath set my feet upon a rock” and “the rocks are a refuge for the conies.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.6
… Or are these things to be forgiven me, which I have never committed?” See: once more suppose two persons, and let us speak to them. One comes with supplication, a sinner covered over with thorns as a hedgehog, and timid exceedingly as a hare. But the rock is the hedgehog’s and the hare’s refuge.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.5
… But if many they are, and they trouble me: “my refuge Thou art.” For I will confess mine infirmity, to the end that I may be timid like a “hare,” because I am full of thorns like a “hedgehog.” And as in another Psalm is said, “The rock is a refuge for the hedgehogs and the hares:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.25
25. What then followeth? “The loftiest hills are for the stags” (
John Cassian † AD 435 The Conferences of John Cassian 10.11
… “But I am poor and needy: the Lord helpeth me.” And so by the illumination of God Himself he mounts to that manifold knowledge of Him and begins henceforward to be nourished on sublimer and still more sacred mysteries, in accordance with these words of the prophet: “The high hills are a refuge for the stags, the rocks for the hedgehogs,”
103:19
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.26
26. “He appointed the Moon for certain seasons” (
103:20
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… xxiv. 2 .) And if of earthquakes thou art desirous to know, whence they come, he will free thee from this difficulty also, by saying, “That looketh upon the earth, and maketh it tremble.” ( ib. civ. 32 .) And if thou enquire the use of the night, this too mayest thou learn, and know from him. For “therein all the beasts of the forest do move.” (
St Jerome † AD 420 The Letters of St. Jerome 22.4
… “Our adversary the devil goeth about as a roaring lion seeking whom he may devour.” “Thou makest darkness,” David says, “and it is night: wherein all the beasts of the forest do creep forth. The young lions roar after their prey and seek their meat from God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.28
28. What then, when the sun went down, when our Lord suffered? There was a sort of darkness with the Apostles, hope failed, in those to whom He at first seemed great, and the Redeemer of all men. How so? “Thou didst make darkness, and it became night; wherein all the beasts of the forest shall move” (
103:21
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.28
… lest perchance when ye have read that the Rock signifieth Christ, ye may understand it to mean Him in every passage. In one place it meaneth one thing, another in another, just as we can only understand the meaning of a letter by seeing its position. “The lion’s whelps roaring after their prey, do seek their meat from God” (
103:22
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.29
29. “The Sun hath arisen, and they get them away together, and lay them down in their dens” (
103:23
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 45.15
… and since, as the apostle saith, Christ dwelleth in our hearts by faith, to enter by Christ is to give ourselves to thought in accordance with that faith; but to go out by Christ is, in accordance also with that same faith, to take to outside works, that is to say, in the presence of others. Hence, also, we read in a psalm, “Man goeth forth to his work;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.30
30. What art thou doing, O man of God? thou, O Church of God? what art thou, O body of Christ, whose Head is in Heaven? what art thou doing, O man, His unity? “Man,” he saith, “shall go forth to his work” (
103:24
Origen † AD 254 Origen De Principiis 1.2.10
… Let him who is inclined to entertain this suspicion hear the undoubted declaration of Scripture pronouncing, “In wisdom hast Thou made them all,”
Origen † AD 254 Origen De Principiis 2.9.4
… the same was in the beginning with God: all things were made by Him; and without Him was not anything made;” and as in the Psalm also it is written, “In wisdom hast Thou made them all;”
Origen † AD 254 Origen Against Celsus 6.25
… for we find in the Psalms: “In wisdom hast Thou made all things: the earth is full of Thy creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which Thou hast formed to play therein.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… This too the Spirit has declared in the Psalms with a most apposite distinction, ‘the Word of the Lord is true, and all His works are faithful ;’ as in another Psalm too He says, ‘O Lord, how manifold are Thy works! in Wisdom hast Thou made them all
St Gregory of Nyssa † AD 395 On Infants' Early Deaths 1
… A blind unmeaning occurrence can never be the work of God; for it is the property of God, as the Scripture says
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… Hence also the blessed David, applying his mind to the magnificence of creation, and filled with perplexed wonder in his soul, spake that verse which is sung by all, “O Lord, how manifold are Thy works: in wisdom hast Thou made them all
St Ambrose of Milan † AD 397 On the Holy Spirit 3.11
83. Let us investigate the force of that word and expression more diligently, and deduce its proper meaning from other passages. “Thou hast,” it is said, “made them all in wisdom.”
St Jerome † AD 420 Against the Pelagians 1.19
A. Who does not wish to do what is perfect? Or who does not long to grow vigorously in all virtue? If you look for all virtues in each individual, you do away with the distinctions of things, and the difference of graces, and the variety of the work of the Creator, whose prophet cries aloud in the sacred song:
St Augustine of Hippo † AD 430 The Confessions 11.9
… For by hope we are saved; and through patience we await Thy promises. Let him that is able hear Thee discoursing within. I will with confidence cry out from Thy oracle, How wonderful are Thy works, O Lord, in Wisdom hast Thou made them all.
St Augustine of Hippo † AD 430 The Confessions 12.19
28. For it is true, O Lord, that Thou hast made heaven and earth; it is also true, that the Beginning is Thy Wisdom, in Which Thou hast made all things.
St Augustine of Hippo † AD 430 City of God 11.32
… For having said “In the Beginning God created the heaven and the earth,” meaning that the Father made them in the Son (as the psalm testifies where it says, “How manifold are Thy works, O Lord! in Wisdom hast Thou made them all”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 1.16
… “That, which was made, in Him is life.” It can also be read thus: “That, which was made in Him, is life;” and if we so read it, everything is life. For what is there that was not made in Him? For He is the Wisdom of God, and it is said in the Psalm,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 37.8
… and there, a better house, without age, without decay: however, to show forth his art, he makes a house; and so, in a manner, a house comes forth from a house; and if the house should fall, the art remains. So were all things that are made with the Word of God; because God made all things in wisdom,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.31
31. “O Lord, how great are made Thy works!” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 136.6
6. However, whether by what he saith, “who made the heavens in understanding,” or, as others have rendered it, “in intelligence,” he meant to signify, the heavens we can understand, or that He in His understanding or intelligence, that is, in His wisdom made the heavens (as it is elsewhere written, “in wisdom hast Thou made them all”
103:25
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.33
33. …“So is the great and wide sea also; wherein are things creeping innumerable, both small and great beasts” (
103:26
St Jerome † AD 420 The Letters of St. Jerome 71.1
… The apostle, the fisher of men, has cast forth his net, and, among countless kinds of fish, has landed you like a magnificent gilt-bream. You have left behind you the bitter waves, the salt tides, the mountain-fissures; you have despised Leviathan who reigns in the waters.
St Augustine of Hippo † AD 430 City of God 11.15
… There is a passage, too, in the Book of Job, of which the devil is the subject: “This is the beginning of the creation of God, which He made to be a sport to His angels,” which agrees with the psalm, where it is said, “There is that dragon which Thou hast made to be a sport therein.”
St Augustine of Hippo † AD 430 City of God 11.17
… And because God, when He created him, was certainly not ignorant of his future malignity, and foresaw the good which He Himself would bring out of his evil, therefore says the psalm, “This leviathan whom Thou hast made to be a sport therein,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.11
… “Thou hast humbled the proud as one that is wounded” ( ver. 10 ). There is a certain proud serpent in the sea, of which another passage of Scripture speaks, “I will command the serpent, and he shall bite him;” and again, “There is that Leviathan, whom Thou hast made to mock him,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.34
… “There shall go the ships.” Let not the ships fear, let them not much mind where they float, but by Whom they are steered. “There shall go the ships.” What voyage do they find tedious, when they feel that Christ is their Pilot? They will sail safely, let them sail diligently, they will reach their promised haven, they will be led to the land of rest.
103:27
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… 15 .) And by knowing this you will know how far the use of wine is allowable. Whence are the fowls and the wild beasts nourished? thou wilt hear from his words, “All these wait upon Thee, to give them their meat in due season.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.39
39. Dost thou wish to see how incapable he is of hurting thee, unless permitted? “These,” he saith, “wait all upon Thee, that Thou mayest give them meat in due season” (
103:28
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.40
40. “When thou openest Thy hand, they shall all be filled with good” (
103:29
Origen † AD 254 Origen De Principiis 1.3.7
… In the Psalms also it is written: “Thou wilt take away their spirit, and they will die, and return to their earth. Thou wilt send forth Thy Spirit, and they shall be created, and Thou wilt renew the face of the earth;”
St Gregory of Nyssa † AD 395 On the Making of Man 25.13
… Thou shalt send forth Thy Spirit and they shall be created, and Thou shalt renew the face of the earth
St Ambrose of Milan † AD 397 On the Holy Spirit 2.5
… And that the grace of the universe cannot abide without the Holy Spirit the prophet declared when he said: “Thou wilt take away Thy Spirit, and they will fail and be turned again into their dust. Send forth Thy Spirit, and they shall be made, and Thou wilt renew all the face of the earth.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.18
139. Let us now see whether He be a creature or the Creator. But since we have above most clearly proved Him to be the Creator, as it is written: “The Spirit of God Who hath made me;” and it has been declared that the face of the earth is renewed by the Spirit, and that all things languish without the Spirit,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… xxxiii. 9 .) And that there is an end of death, this he also teaches when he says, “God shall deliver my soul from the hand of hell when He shall receive me.” ( ib. xlix. 15 .) Whence was our body made? he also tells us; “He remembereth that we are dust” ( ib. ciii. 14 ); and again, whither goeth it away? “It shall return to its dust.” (
St Jerome † AD 420 The Letters of St. Jerome 127.11
… So hotly indeed did the persecution rage that “Barnabas also was carried away with their dissimulation;” nay more he committed murder, if not in actual violence at least in will. Then behold God blew and the tempest passed away; so that the prediction of the prophet was fulfilled, “thou takest away their breath, they die, and return to their dust.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.40
… for revelation is opening. “When Thou openest Thy hand, they shall all be filled with good.” When Thou revealest Thy Christ, “they shall all be filled with good.” But they have not good from themselves; this is oftentimes proved unto them. “When Thou hidest Thy face, they are troubled” (
103:30
St Irenaeus of Lyons † AD 202 Against Heresies 5.33.1
… But I say unto you, I will not drink henceforth of the fruit of this vine, until that day when I will drink it new with you in my Father’s kingdom.” Thus, then, He will Himself renew the inheritance of the earth, and will re-organize the mystery of the glory of [His] sons; as David says, “He who hath renewed the face of the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.42
42. And see what followeth: “Thou shalt send forth Thy Spirit, and they shall be made” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.7
… For concerning the Word, the divine David says, For ever, O Lord, Thy Word is settled in heaven . And again, He sent His Word and healed them . But the word that is uttered is not sent, nor is it for ever settled . And concerning the Spirit, the same David says, Thou sendest forth Thy Spirit, they are created
103:31
St Gregory of Nyssa † AD 395 On the Making of Man 25.13
… Thou shalt send forth Thy Spirit and they shall be created, and Thou shalt renew the face of the earth
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.42
… What then? When He hath taken away our spirit, we shall be turned again to our dust, beholding to our edification our weakness, that when we receive His Spirit we may be refreshed. See what followeth: “Be the glory of the Lord for ever” (
103:32
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… xxiv. 2 .) And if of earthquakes thou art desirous to know, whence they come, he will free thee from this difficulty also, by saying, “That looketh upon the earth, and maketh it tremble.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.43
43. “Who looketh on the earth, and maketh it tremble; who toucheth the hills, and they shall smoke” (
103:33
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.44
44. “I will sing unto the Lord in my life” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.45
45. “Let my discourse be pleasing to Him: my joy shall be in the Lord” (
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St Jerome † AD 420 Against the Pelagians 1.28
… For you say it is written in the one hundred and fourth Psalm,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.46
46. “Let the sinners be consumed out of the earth” (
103:4
From the Old Testament it does not emerge clearly that the angels are pure spirits. Ps. 103:4 "Qui facis angelos tuos spiritus" deals with the winds poetically presented as messengers of God. In certain codices of the Septuagint the sons of God who committed carnal sins with …
103:7
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… This is a religion that does not come from man, but from God, of whom M. was only the "prophet," the spokesman (Ex. 3:10; 4:12; Num. 11:24 ff.; 12:2; Deut. 18:15, 18; 34:10; Hos. 12:4; Ps. 103:7, etc.). …
103:19
… Moreover, for some petitions of the P. the parallels with the Old Testament hold good (for the Name of God: Lev. 22, 32; Is. 29, 23; Ez. 36, 23; for the Kingdom: Ps. 21, 29; 103, 19; Abd. 21; Tob. 13, 1, etc.), from which likewise descend, mingled with much dross, the rare felicitous expressions of the rabbinic texts.
103:21
… One adduces even the example of the Lord, who glories in feeding the chicks of the raven and the beasts of the forest and « the young lion that roaring asks God for its food » (Ps. 103, 21).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.