Dixit Dominus. Christ’s exaltation and everlasting priesthood.
Christ rising and ascending into heauen sitteth on the right hand of God: 2. beginning in Ierusalem reigneth in the Church of the whole earth. 4. vseth the Priesthood of Melchisedechs order to the end of the world. 6. and shal iudge the world.
1A psalm for David. The Lord said to my Lord: Sit thou at my right hand: Until I make thy enemies thy footstool.Salmo di David. Disse il Signore al mio Signore: Siedi alla mia destra: Fino a tanto che io ponga i tuoi nemici sgabello a' tuoi piedi.A psalme of Dauid. OVR Lord sayd to my Lord: Sitte on my right hand: til I make thine enemies, thy footestoole of thy feete.Psalmus David. Dixit Dominus Domino meo: / Sede a dextris meis, / donec ponam inimicos tuos scabellum pedum tuorum. 2The Lord will send forth the sceptre of thy power out of Sion: rule thou in the midst of thy enemies.Da Sionne stenderà il Signore lo scettro di tua possanza: esercita il tuo dominio in mezzo de' tuoi nemici.Our Lord wil sendforth the rod of thy strength from Sion: rule thou in the middes of thine enemies.Virgam virtutis tuæ emittet Dominus ex Sion: / dominare in medio inimicorum tuorum. 3With thee is the principality in the day of thy strength: in the brightness of the saints: from the womb before the day star I begot thee.Teco è il principato nel giorno di tua possanza tra gli splendori della santità: avanti la stella del mattino io dal mio seno ti generai.With thee the beginning in the day of thy strength, in the brightnes of holie thinges: from the wombe before the day starre I begat thee.Tecum principium in die virtutis tuæ / in splendoribus sanctorum: / ex utero, ante luciferum, genui te. 4The Lord hath sworn, and he will not repent: Thou art a priest for ever according to the order of Melchisedech.Il Signore ha giurato, ed ei non si muterà: tu se' sacerdote in eterno secondo l'ordine di Melchisedech.Our Lord sware, and it shal not repent him: Thou art a Priest for euer according to the order of Melchisedech.Juravit Dominus, et non pœnitebit eum: / Tu es sacerdos in æternum / secundum ordinem Melchisedech. 5The Lord at thy right hand hath broken kings in the day of his wrath.Il Signore sta al tuo fianco: egli nel giorno dell'ira sua i regi atterrò.Our Lord on thy righthand, hath broken kinges in the day of his wrath.Dominus a dextris tuis; / confregit in die iræ suæ reges. 6He shall judge among nations, he shall fill ruins: he shall crush the heads in the land of many.Farà giudizio delle nazioni: moltiplicherà le rovine: spezzerà sulla terra le teste di molti,He shal iudge in nations, he shal fil ruines, he shal crush the heads in the land of manie.Judicabit in nationibus, implebit ruinas; / conquassabit capita in terra multorum. 7He shall drink of the torrent in the way: therefore shall he lift up the head.(E dirà): Egli nel suo viaggio berà al torrente: per questo alzerà la sua testa.Of the torrent in the way he shal drinke: therfore shal he exalt the head.De torrente in via bibet; / propterea exaltabit caput.
109:1
St. Chrysostom
David. It is of faith that he wrote this psalm on the Messias. The Jews, in our Saviour's time, were convinced of it, (Matthew 22:42.) so that their posterity (Berthier) in vain attempts to explain it of Abraham, David, Solomon, Ezechias, or Zorobabel. (St. Chrysostom)
Calmet
Even some of them candidly own that it can relate to no other, (Thalmud) and Christians are universally of this belief. (Calmet)
Menochius
The Lord. Hebrew Jehova, (Haydock) the Father. (Menochius)
Worthington
To my Lord. Hebrew Ladoni, (Haydock) the Son incarnate, (Menochius) Lord of all, though the son of David. (Worthington)
Haydock
Who else could be David's superior? as Christ argues. (Haydock)
The title Adonoi is given to God, (ver. 5., etc.; Calmet) as my is never united with the ineffable name.
Calmet
Hand. In equal power (Berthier) as God, and in the highest dignity as man, after the ascension. (Calmet)
Berthier
This thought should encourage us to suffer patiently, (Colossians 3:1.) as Christ was to suffer, and thus to enter into his glory. The saints did not strive to divide him. But we would suffer nothing, and yet be glorified at the hour of our death! (Berthier)
Until. This word does not always mark the term of a thing. When all shall be subdued, then Christ will continue to sit with greater majesty, (1 Corinthians 15:25.; Calmet) for ever. (Worthington) (Hebrews 10:13.)
Footstool. As was customary with conquerors, Josue 10:24.
109:2
Calmet
Sion. Whence the empire of Christ extended over all the earth, Isaias 2:3., and Luke 24:47. (Calmet)
Berthier
In spite of opposition, he reigns in the Church, and will one day make all submit. (Berthier)
Worthington
On Whitsunday the new law was promulgated, to continue unto the end of time. (Worthington)
109:3
St. Chrysostom
Principality. Christ says, All power is given to me, Matthew xxviii., and this he will display (Haydock) in the day of judgment. (St. Chrysostom)
Berthier
Arche is used in this sense by Xenophon, etc., (Calmet) as principium is by Suetonius, (in Aug.) yet it may also signify, This is the "origin," or source of thy authority, from the womb," etc. (St. Chrysostom) (Berthier)
Haydock
The consubstantiality of the Son is hence manifest, and this ensures every perfection. (Haydock)
St. Jerome
The Father and the Son are both principals. (St. Jerome)
Calmet
Christ was in the beginning, (John i.) and the very beginning. His eternal birth is here mentioned, though some have explained it of his temporal nativity, which took place before the rising of the day-star. (Calmet)
This, however, would seem a trivial circumstance, (Berthier) whereas the birth of Christ before the whole creation is of great consequence.
St. Augustine
Saints. Or "holy places," sanctorum. Hebrew, "In the beauties (behadre.; Haydock) St. Jerome has read berri, in the mountains, (Calmet) of holiness, (Montanus) or of the sanctuary." Christ will come to judge surrounded by his angels, (Calmet) and saints. (Haydock) (St. Augustine)
Calmet
I begot thee. This expresses the sense more clearly (Haydock) than the Hebrew tibi ros emissio (Hebrew tal.) nativitatis tuae. St. Jerome's version must be deemed inaccurate, and the Hebrew points, (Berthier) which render the modern versions so very different from ours, may be safely rejected. (Haydock) See Muis. (Genebrard) (Calmet)
Haydock
Robertson mentions fourteen different translations of this text, and many more might be given. (Haydock)
Calmet
But ours is clear, and beautiful. (Calmet)
Haydock
Protestants, "Thy people shall be willing in the day of thy power, in the beauties of holiness, from (Marginal note, more than) the womb of the morning: thou hast the dew of thy youth." (Haydock)
Calmet
Thy offspring shall be very numerous, (Isaias 48:1., and 45:8.) and people shall willingly join thy banners, or rather come to offer victims in the sanctuary. (Calmet)
Worthington
The eternal birth of Christ, (Micheas 5:2.) from his father's substance, establishes his principality, so that he rises triumphant, etc. (Worthington)
Du Hamel
The present Hebrew text seems to be purposely rendered obscure, or unintelligible by the Jews, both in this verse, and in the following. (Du Hamel)
109:4
Calmet
Repent. Not that He can ever do so, or give way to error: but the sacred writer expresses himself thus, to give us the greatest security. (Calmet)
Kennicott
The order. Hebrew dibrathi, "my order," Melchisedech. The i has been perhaps designedly inserted, to render the argumentation in the epistle to the Hebrews of no weight, "as the force of the text sinks into just nothing." (Kennicott)
Haydock
Protestants and Pagnin here abandon the Hebrew. But Montanus corrects the latter, and substitutes "upon my word," which is more honest, as he deemed the Hebrew text unerring, though here it be not so unquestionably, as the Almighty would thus address Melchisedech, unless that title be here given to Christ. St. Jerome takes no notice of my, no more than the apostle, etc. (Haydock)
Kennicott
This instance "may perhaps put all serious Christians upon deliberating---whether they should any longer maintain the absolute integrity of the present Hebrew text." See Psalm 15:10. (Kennicott, Dis. I. p. 219.)
Menochius
Melchisedech. Christ is declared king and priest for ever, (Worthington) like Melchisedech, who united in his person both dignities, and presided not over a particular people, nor stood in need of any stated place. His succession is not recorded, and his sacrifice consisted of bread and wine; in all which respects he differed from the Levitical priests, and prefigured Christ, who is immolated under the same species throughout the world, Malachias 1:11. (Menochius)
Worthington
We read in Scripture of three orders of priesthood: 1st, of kings, 2d, of the first-born, and 3d, of Aaron. Melchisedech, in quality of king, exercised the priestly office, as both functions were formerly united: and hence the word Cohen signifies both a temporal and spiritual prince. This light of nations ensured to his order a perpetual duration, while that of Aaron was to have an end. Thus Christ offered to his Father from all eternity the sacrifice of his obedience, and future sufferings; and in time, he presented that of his own life, which he continues to offer in the Catholic Church, (Calmet) by priests who are only his ministers, 1 Corinthians 4:(Worthington)
Haydock
The apostle does not specify the oblation of bread and wine, as it was unnecessary, the sacrifice of Christ on the cross having put an end to the sacrifices of the old law, which could only be offered by the children of Aaron, from whom he did not spring. This was enough for his purpose. But as Melchisedech offered bread and wine, Christ must also have done the same, to be of his order. St. Cyprian, and the other Fathers, with great unanimity observe, that the sacrifice of Melchisedech was a figure of that of Jesus Christ, in bread and wine; and of course (Berthier) our sacred mysteries must contain the substance. (Haydock)
Worthington
By their application, Christ still pacifies his Father in behalf of sinners: so that the effects of his priesthood do not cease, as those of all the priests in the Old Testament did by their death. (Worthington)
109:5
St. Chrysostom
The Lord. He speaks to God the Father concerning the Messias, (Menochius) or God assisted the sacred humanity. (St. Chrysostom)
Calmet
In the Godhead the persons are equal. The Father is at the right of the Son, as He is at his Father's, ver. 1:(St. Augustine) (Calmet)
Berthier
Yet it seems more probable, that the discourse is addressed to the first person. (Berthier)
109:6
Jansenius
Ruins. Hebrew and Septuagint, "with dead bodies," (Calmet) or he will fill up the places of the fallen angels. (Jansenius)
St. Jerome
Implevit valles. (St. Jerome)
Christ was placed for the fall and for the resurrection of many.
Haydock
Of many. Hebrew, "the head in an extensive territory." We might render the Vulgate, "he shall crush the heads of many in the land." (Haydock)
Worthington
Rebellious kings, with their populous kingdoms shall be destroyed. (Worthington)
Berthier
The power of the devil, and of all his agents, shall be crushed, though they may fill the greater part of the world, (Haydock) in terra quam multi occupant. (Berthier)
109:7
During life, he and his faithful servants shall be exposed to many sufferings, for which they will be amply rewarded. (Worthington) (Philippians 2:9.)
Calmet
A torrent often denotes affliction, Psalm 17:5., and Isaias 30:28. Yet here it may signify, that Christ will supply every thing requisite to establish his Church. To find water for an army was of the greatest consequence, Jeremias 31:9., Psalm 77:20., and 4 Kings 3:9. (Calmet)
Calmet
Like a valiant conqueror, Christ seeks for no delicacies. (Muis) (Calmet)
Berthier
Those who come nearest to this divine pattern, will obtain the highest place in heaven. (Berthier)
109:1
God the Father.
To God the Sonne, the Lord of Dauid, and of al mankind, yet the sonne of Dauid, according to his humanitie.
He limiteth not the time, but excludeth al time, wherin the enimie might imagine, that Christs kingdom should cease: signifying that Christ shal reigne, til al his enimies be subdued, much more afterwards in al eternitie.
109:2
The Church of Christ beginning in Ierusalem on whitsunday, the fiftith day from his Resurrection, continueth euer more.
109:3
Thou shalt haue principalitie,
in the day of thy powrful conquest, and rising from death.
in excellencie of al holie spiritual mysteries and graces:
because, I God the Father of my substance begate thee, God the Sonne in eternitie. The same which Micheas saith (c. 5. v. 2.) His comingforth from the beginning, from the dayes of eternitie.
109:4
4. A Priest for euer.] In two respectes Christ is a Priest for euer: in that from Christs Priesthood for euer both in function and in effect. the first instant of his incarnation he was, and remaneth a Priest, now also in heauen. and al other Priestes are his ministerial vicares, not successors. So that al priestlie functions, which they doe, he by them doth the same, as the principal Priest. VVherupon saith S. Paul (1. Cor 4.) So let a man thincke of vs, as of the ministers of Christ, and dispensers of the mysteries of God. Secondly Christ dayly offering Sacrifice by the handes of his Priestes, doth continually pacifie Gods wrath, in behalf of those sinners, for whom it is duly applied, euen to the end of the world. VVheras the Priesthood of Aaron, and of al others in the old Testament, ceassed by their. deathes, both in the office, and in the effect.
4 According to the order of Melchisedech.] As Melchisedech, king of peace and iustice, without father, mother, or genealogie, expressed in holie Scriptures, The resemblance of Christs and Melchisedecs Priesthood. or otherwise knowen to the world, was Priest or the Hieghest, offered bread and wine, an vnbloudie sacrifice; communicating with both Chananeites and Hebrewes, blessed Abraham, and tooke tithes of him and his subiectes: so Christ the true King of peace & iustice, without father of his humanity, without mother of his Diuinitie, the Sonne of God, of ineffable genealogie, borne of a virgin in his humanitie, the Priest of God, offereth Sacrifice (not only bloudie on the Crosse, but also) vnbloudie in the formes of bread and wine, continueth the same by the ministerie of other Priestes, maketh al nations partakers therof, blesseth them and receiueth of them al dutiful and rellgious seruice, as of his subiectes.
God most firmly, and vnchangeably affirmed: that thou (Christ our Messias) art not only a King, but also a Priest:
Concordance Heb. 5. v. 7.
not for a time, as Aaron was, but for euet,
neither of Aarons order, but according to the Order of Melchisedec.
109:5
Kinges that sometimes persecute Christans, are subdued with other people to Christ.
109:6
He shal iudge and punish the incredulous people,
make great slanghters amongst those that resist:
and bring princes with their populous kingdome to nothing.
109:7
He shal in the meane time (and also his best seruants) suffer much tribulation in this life:
and for the same •e highly exalted in life euerlasting.
109:1
St Barnabas † AD 61 The Epistle of Barnabas 12
… Jesus who was manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith, “The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool.”
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 36
… “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”
St Ignatius of Antioch † AD 108 Epistle to the Tarsians 6
Nor is He a mere man, by whom and in whom all things were made; for “all things were made by Him.” “When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily.” And how could a mere man be addressed in such words as these: “Sit Thou at My right hand?”
St Justin Martyr † AD 165 The First Apology 45
… These are his words: “The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send to Thee the rod of power out of Jerusalem; and rule Thou in the midst of Thine enemies. With Thee is the government in the day of Thy power, in the beauties of Thy saints: from the womb of morning have I begotten Thee.”
St Justin Martyr † AD 165 Dialogue with Trypho 56
… not solely [for what is said] by Moses, but also [for what is said] by David. For there is written by him: ‘The Lord says to my Lord, Sit on My right hand, until I make Thine enemies Thy footstool,’
St Justin Martyr † AD 165 Dialogue with Trypho 127
… ‘And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven;’ and again, when it is thus said by David: ‘Lift up your gates, ye rulers; and be ye lift up, ye everlasting gates; and the King of glory shall enter;’ and again, when He says: ‘The Lord says to my Lord, Sit at My right hand, till I make Thine enemies Thy footstool.’
St Irenaeus of Lyons † AD 202 Against Heresies 2.28.7
… indeed the great majority, persevered, and do still persevere, in [willing] subjection to Him who formed them, and also of what nature those are who sinned, and of what nature those who persevere,—[we must, I say, leave the cause of these things] to God and His Word, to whom alone He said, “Sit at my right hand, until I make Thine enemies Thy footstool.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.6.1
… nor would they have named any one in his own person Lord, except God the Father ruling over all, and His Son who has received dominion from His Father over all creation, as this passage has it: “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.10.5
… Also, towards the conclusion of his Gospel, Mark says: “So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;” confirming what had been spoken by the prophet: “The Lord said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.16.3
… And David, knowing by the Spirit the dispensation of the advent of this Person, by which He is supreme over all the living and dead, confessed Him as Lord, sitting on the right hand of the Most High Father.
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
11. For some of them, beholding Him in glory, saw His glorious life ( conversationem ) at the Father’s right hand;
Tertullian † AD 220 The Five Books Against Marcion 4.41
… But yet for all this, He with a solemn gesture says, “Hereafter shall the Son of man sit on the right hand of the power of God.” For it was on the authority of the prophecy of Daniel that He intimated to them that He was “the Son of man,” and of David’s Psalm, that He would “sit at the right hand of God.”
Tertullian † AD 220 The Five Books Against Marcion 5.9
… “Sit Thou at my right hand, until I make Thine enemies Thy footstool. The rod of Thy strength shall the Lord send forth from Sion, and He shall rule along with Thee in the midst of Thine enemies.”
Tertullian † AD 220 The Five Books Against Marcion 5.17
… “Ask of me, and I will give Thee the heathen for Thine inheritance.” It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet” —even the same who said: “Sit Thou on my right hand, until I make Thine enemies Thy footstool.”
Tertullian † AD 220 Against Hermogenes 11
… when the Father shall have put beneath the feet of His Son His enemies,
Tertullian † AD 220 On the Resurrection of the Flesh 22
… Who is it then, that has aroused the Lord, now at God’s right hand, so unseasonably and with such severity “shake terribly” (as Isaiah expresses it) “that earth,” which, I suppose, is as yet unshattered? Who has thus early put “Christ’s enemies beneath His feet” (to use the language of David
Tertullian † AD 220 Against Praxeas 4
… even as the apostle says in his epistle, concerning the very end of all: “When He shall have delivered up the kingdom to God, even the Father; for He must reign till He hath put all enemies under His feet;” following of course the words of the Psalm: “Sit Thou on my right hand, until I make Thine enemies Thy footstool.”
Tertullian † AD 220 Against Praxeas 11
… Observe also the Spirit speaking of the Father and the Son, in the character of a third Person: “The Lord said unto my Lord, Sit Thou on my right hand, until I make Thine enemies Thy footstool.”
Tertullian † AD 220 Against Praxeas 13
… That is a still grander statement which you will find expressly made in the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.” There was One “who was,” and there was another “with whom” He was. But I find in Scripture the name Lord also applied to them Both: “The Lord said unto my Lord, Sit Thou on my right hand.”
Tertullian † AD 220 Against Praxeas 30
… It is the Son, too, who ascends to the heights of heaven, and also descends to the inner parts of the earth. “He sitteth at the Father’s right hand” —not the Father at His own. He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God where He will continue to sit, until the Father shall make His enemies His footstool.
St Hippolytus † AD 235 The Refutation of All Heresies 5.21
… through this the righteous enter in.” And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld “what eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man to (conceive).” Then the Good One says to him, “Sit thou on my right hand.”
St Hippolytus † AD 235 On Genesis 1
… Who is the son goodly and envied, even to this day, but our Lord Jesus Christ? An object of envy is He indeed to those who choose to hate Him, yet He is not by any means to be overcome. For though He endured the cross, yet as God He returned to life, having trampled upon death, as His God and Father addresses Him, and says, “Sit Thou at my right hand.”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 61
… And the words, “her child was caught up unto God and to His throne,” signify that he who is always born of her is a heavenly king, and not an earthly; even as David also declared of old when he said, “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.”
Origen † AD 254 Origen De Principiis 1.6.1
… a time which God alone knows, when He will bestow on each one what he deserves. We think, indeed, that the goodness of God, through His Christ, may recall all His creatures to one end, even His enemies being conquered and subdued. For thus says holy Scripture, “The Lord said to My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.27
… Vain will be the strength of your spirit: the fire shall consume you.” Also in the cixth Psalm: “The Lord said unto my Lord, Sit Thou on my right hand, until I make Thine enemies the footstool of Thy feet. God will send the rod of Thy power out of Sion, and Thou shalt rule in the midst of Thine enemies.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… on Him shall the nations hope, and His rest shall be honour.” Or when he speaks of the time of the resurrection: “We shall find Him, as it were, prepared in the morning.” Or that He should sit at the right hand of the Father: “The Lord said unto my Lord, Sit Thou at my right hand, until I shall place Thine enemies as the stool of Thy feet.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 26
… “Thou art my Son, this day have I begotten Thee. Ask of me, and I will give Thee the heathens for Thine inheritance, and the ends of the earth for Thy possession?” Or when also that beloved writer says: “The Lord said unto my Lord, Sit Thou on my right hand, until I shall make Thine enemies the stool of Thy feet?”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
… For He did not come down to Sodom without the Father’s will, nor rain from Himself but from the Lord , to wit, by the Father’s authority; nor does He sit at the Father’s right hand by His own authority, but because He hears the Father saying, Sit Thou on My right hand
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.26
… Then follows: And no man after that durst ask Him any question. And Jesus answered and said, as He taught in the Temple, How say the Scribes that the Christ is the Son of David? David himself saith in the Holy Spirit, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies the footstool of Thy feet (
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… And if David in the spirit speaks of something being said by the Lord to the Lord
St Ambrose of Milan † AD 397 On the Holy Spirit 2.1
… Of the Son you have read that Christ is “the Power of God and the Wisdom of God.” We read, too, that the Father is Power, as it is written: “Ye shall see the Son of Man sitting at the right hand of the Power of God.” He certainly named the Father Power, at Whose right hand the Son sits, as you read: “The Lord said unto My Lord, Sit Thou on My right hand.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.15
106. In the Psalms, too, you find: “The Lord said unto my Lord.”
St John Chrysostom † AD 407 Homilies on First Corinthians 20
[6.] Nor yet, if you observe, hath he distributed the names as if belonging exclusively, assigning to the Son the name Lord, and to the Father, God. For the Scripture useth also often to interchange them; as when it saith, (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 32
… and every tongue shall confess to Him that Jesus is Lord in the glory of God the Father;” of Whom also David thus speaks, “The Lord said unto my Lord, Sit Thou on my right hand until I make Thine enemies Thy footstool.”
St Augustine of Hippo † AD 430 City of God 17.7
… But what is added, “Good above thee,” may indeed be understood, “Better than thee,” and indeed some have thus translated it; but it is better taken thus, “Good above thee,” as meaning that because He is good, therefore He must be above thee, according to that other prophetic saying, “Till I put all Thine enemies under Thy feet.”
St Augustine of Hippo † AD 430 City of God 17.14
… Which opinion is refuted by the voice of the Saviour Himself in the Gospel, when He says that David himself by the Spirit said Christ was his Lord; for the 110th Psalm begins thus, “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.”
St Augustine of Hippo † AD 430 City of God 17.17
Just as in that psalm also where Christ is most openly proclaimed as Priest, even as He is here as King, “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.10
… and one Lord Jesus Christ, by whom are all things, and we by Him.” But since it is found that God the Father also is called Lord in many places,—for instance, “The Lord hath said unto me, Thou art my Son; this day have I begotten Thee;” and again, “The Lord said unto my Lord, Sit Thou at my right hand;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 8.9
… For just as He is called the son of Mary, so likewise is He called the son of David; and son of David because son of Mary. Hear the apostle openly declaring, “Who was made of the seed of David according to the flesh.” Hear Him also declared the Lord of David; let David himself declare this: “The Lord said to my Lord, Sit Thou on my right hand.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.2
2. “The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.18
… For he neither came down to the body without his Father’s will; nor did he rain from himself, but from the Lord (i.e. the Father) who exercises supreme authority: nor does he sit at the Father’s right hand of himself, but in obedience to the Father saying, “Sit thou at my right hand”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“This also we add concerning the words ‘Sit thou on my right hand,’
Pope St Leo I the Great † AD 461 Sermons 28
… sit thou on My right hand till I place thy enemies as the footstool of thy feet
109:2
St Gregory of Nyssa † AD 395 Against Eunomius 6.4
… For the prophet David also, speaking in the person of the Lord, says, “I am established as king by Him ,” with a meaning very close to “I was made Christ:” and again, in the person of the Father to the Lord, he says, “Be Thou Lord in the midst of Thine enemies
St John Chrysostom † AD 407 Homilies on First Corinthians 4
… Even in the midst of their enemies as they went about, they eluded their grasp, ( λαβὰς Reg. βλαβὰς Bened.) and became superior, and achieved a splendid victory; a victory which fulfils the prophecy that saith, “Even in the midst of thine enemies thou shalt have dominion.” (
St Augustine of Hippo † AD 430 City of God 17.17
… that His enemies also are put under His feet doth not yet appear; it is being done, [therefore] it will appear at last: yea, this is now believed, afterward it shall be seen. But what follows, “The Lord will send forth the rod of Thy strength out of Sion, and rule Thou in the midst of Thine enemies,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.5
5. And what followeth? “The Lord shall send the rod of Thy power out of Sion” (
109:3
St Justin Martyr † AD 165 Dialogue with Trypho 63
… since His blood did not spring from the seed of man, but from the will of God. And then, what is said by David, ‘In the splendours of Thy holiness have I begotten Thee from the womb, before the morning star.
St Justin Martyr † AD 165 Dialogue with Trypho 76
… For He exclaimed before His crucifixion: ‘The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again.’ And David predicted that He would be born from the womb before sun and moon,
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The womb of the Lord —the hidden recess of Deity out of which He brought forth His Son. In the Psalm: “Out of the womb, before Lucifer, have I borne Thee.”
Tertullian † AD 220 The Five Books Against Marcion 5.9
… Now they say that this Psalm was a chant in honour of Hezekiah, because “he went up to the house of the Lord,” and God turned back and removed his enemies. Therefore, (as they further hold,) those other words, “Before the morning star did I beget thee from the womb,”
Tertullian † AD 220 Against Praxeas 11
… on my side I advance the passage where the Father said to the Son, “Thou art my Son, this day have I begotten Thee.” If you want me to believe Him to be both the Father and the Son, show me some other passage where it is declared, “The Lord said unto Himself, I am my own Son, to-day have I begotten myself;” or again, “Before the morning did I beget myself;”
St Hippolytus † AD 235 The Refutation of All Heresies 10.29
Now the Logos of God controls all these; the first begotten Child of the Father, the voice of the Dawn antecedent to the Morning Star.
St Hippolytus † AD 235 Against the Heresy of One Noetus 16
… For He speaks thus: “From the womb, before the morning star, I have begotten Thee.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.18
In the cixth Psalm: “Before the morning star I begat thee. The Lord hath sworn, and He will not repent, Thou art a priest for ever, after the order of Melchizedek.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.16
… And next, when the revelation From the womb is made, I ask whether we can possibly believe that He is born from nothing, when the truth of His birth is clearly indicated in terms borrowed from bodily functions. It is not because He has bodily members, that God records the generation of the Son in the words, I bore Thee from the womb before the morning star
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 5
… For whence may one conceive the Son to be, who is the Wisdom and the Word, in whom all things came to be, but from God Himself? However, the Scriptures also teach us this, since the Father says by David, ‘My heart uttered a good Word ,’ and, ‘From the womb before the morning star I begat Thee
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
27. But since there are ill-instructed men who, while resisting the doctrine of a Son, think little of the words, ‘From the womb before the morning star I begat Thee
St Ambrose of Milan † AD 397 Concerning Virgins 3.1.3
3. Love him, my daughter, for He is good. For, “None is good save God only.” For if there be no doubt that the Son is God, and that God is good, there is certainly no doubt that God the Son is good. Love Him I say. He it is Whom the Father begat before the morning star,
St Jerome † AD 420 The Letters of St. Jerome 108.10
… whose goings forth have been from of old, from everlasting. Therefore wilt thou give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.” For in thee was born the prince begotten before Lucifer.
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
24. According to the form of God, it is said “Before all the hills He begat me,” that is, before all the loftinesses of things created and, “Before the dawn I begat Thee,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 85.4
… this is a divine miracle. Meanwhile if you would that with you I acknowledge the obedience, do you first with me acknowledge the Nature. The Father begat That which Himself is. If the Father begat ought else than what Himself is, He did not beget a true Son. The Father saith to the Son, “From the womb before the day-star, I begat Thee.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… what great thing to be before thee! It is well that thou dost bear witness to Him; let us, however, hear Himself saying, “Even before Abraham, I am.” But Abraham also was born in the midst of the human race: there were many before him, many after him. Listen to the voice of the Father to the Son: “Before Lucifer I have begotten Thee.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.2
… In the manifestation. What meaneth, in the manifestation? In the sun, that is, in this light of day. And how should He be seen in the sun who made the sun, except as “in the sun He hath set His tabernacle; and Himself as a bridegroom going forth out of his chamber, exulted as a giant to run His course?” He before the sun,
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 2.5
… with no beginning, no bound, no space of breadth; because He is what is, because Himself is “He that Is.” This His name He told to Moses: “Thou shalt say unto them, He that Is hath sent me unto you.” Why speak then of “before Abraham”? why, before Noe? why, before Adam? Hear the Scripture: “Before the day-star have I begotten Thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.7
7. “With Thee the beginning on the day of Thy power” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… How can he be one of the things which were made by himself? Or how can he be the only-begotten, if he is reckoned among created things? And how could he have had his existence from nonentities, since the Father has said, ‘My heart has indited a good matter’; and ‘I begat thee out of my bosom before the dawn’?
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
“And do not these words, I begot thee ‘from the womb before the morning
109:4
St Justin Martyr † AD 165 Dialogue with Trypho 63
… since His blood did not spring from the seed of man, but from the will of God. And then, what is said by David, ‘In the splendours of Thy holiness have I begotten Thee from the womb, before the morning star. The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,’
St Justin Martyr † AD 165 Dialogue with Trypho 118
“So that you ought rather to desist from the love of strife, and repent before the great day of judgment come, wherein all those of your tribes who have pierced this Christ shall mourn, as I have shown has been declared by the Scriptures. And I have explained that the Lord swore, ‘after the order of Melchizedek,’
Tertullian † AD 220 An Answer to the Jews 14
… who at His first advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was “clad with a garment down to the foot,” and named the Priest of God the Father unto eternity.
Tertullian † AD 220 The Five Books Against Marcion 5.9
… “I have begotten Thee from the womb,” that is to say, from a womb only , without a man’s seed, making it a condition of a fleshly body that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”
Tertullian † AD 220 Appendix: Against All Heresies 8
After him brake out a second heretical Theodotus, who again himself introduced a sister-sect, and says that the human being Christ Himself was merely conceived alike, and born, of the Holy Spirit and the Virgin Mary, but that He was inferior to Melchizedek; because it is said of Christ, “Thou art a priest unto eternity, after the order of Melchizedek.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.19
… For also our Father, on beholding the Good One, and on being initiated with Him, preserved the mysteries respecting which silence is enjoined, and sware, as it has been written, “The Lord sware, and will not repent.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.22
… And this oath, (Justinus) says, our Father Elohim sware when He was beside the Good One, and having sworn He did not repent (of the oath), respecting which, he says, it has been written, “The Lord sware, and will not repent.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.4
… And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms, saying from the person of the Father to the Son: “Before the morning star I begat Thee; Thou art a priest for ever, after the order of Melchizedek;”
St Ambrose of Milan † AD 397 Concerning Widows 10
… Another is bidden to show himself to the priest, that he may for ever be free from the scales of leprosy. For he alone can preserve his purity, both of body and soul, who knows how to show himself to that priest, Whom we have received as an Advocate for our sins, and to Whom is plainly said: “Thou art a priest for ever after the order of Melchisedech.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 7
… 22, 23 .) Seest thou how the Law showed that it is done away in Christ? For this Prophet, that is, Christ according to the flesh, Whom Moses commanded them to hear, made to cease both sabbath and circumcision and all the other things. And David too, showing the very same thing, said concerning Christ, “Thou art a Priest after the order of Melchizedek,” (
St Augustine of Hippo † AD 430 City of God 16.22
… For then first appeared the sacrifice which is now offered to God by Christians in the whole wide world, and that is fulfilled which long after the event was said by the prophet to Christ, who was yet to come in the flesh, “Thou art a priest for ever after the order of Melchizedek,”
St Augustine of Hippo † AD 430 City of God 17.17
… But that He rules in the midst of His enemies, these same enemies among whom He rules themselves bear witness, gnashing their teeth and consuming away, and having power to do nothing against Him. Then what he says a little after, “The Lord hath sworn and will not repent,”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.21
… ‘And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed Abraham.’ Now, that Melchizedek was a type of Christ, the Holy Spirit declares in the Psalms, where the Father addressing the Son says, ‘Thou art a priest for ever after the order of Melchizedek.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 107.8
… hear how He giveth grace to the humble. “He made the wilderness to be a standing water, and the dry ground to be outgoings of waters” ( ver. 35 ). “And He caused the hungry to dwell there” ( ver. 36 ). Because to Him it was said, “Thou art a Priest for ever, after the order of Melchizedec.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.11
11. And unto what art Thou born? “The Lord hath sworn, and will not repent: Thou art a Priest for ever after the order of Melchizedec” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.11
… But He promised this so as not to change it. Just as this passage also saith: “The Lord sware, and will not repent, Thou art a Priest for ever after the order of Melchizedec;”
Pope St Leo I the Great † AD 461 Sermons 3
… And hence also we have sung with harmonious voice the psalm of David, dearly beloved, not in our own praise, but to the glory of Christ the Lord . For it is He of whom it is prophetically written, “Thou art a priest for ever after the order of Melchizedeck
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
With bread and wine Melchisedek, the priest of the most high God, received Abraham on his return from the slaughter of the Gentiles . That table pre-imaged this mystical table, just as that priest was a type and image of Christ, the true high-priest . For thou art a priest for ever after the order of Melchisedek
109:5
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.12
… he striketh upon it, and it shall come down upon him: are distinguished the two seasons, of the humiliation and the majesty of Christ, of hidden punishment and future judgment. He will not crush, when He cometh, that man whom He doth not wound when He lieth in a contemptible appearance.…
109:6
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.13
13. “He shall judge among the heathen: He shall fill up what hath fallen” (
109:7
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.7
… In truth it hath, and it is “number without end.”…Everything is swept on by a series of moments, fleeting by, one after the other; there is a torrent of existences ever flowing on and on; a “torrent,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.11
… And nevertheless of this torrent of the world the Lord hath drunk. For He hath suffered here, the very torrent He hath drunk, but in the way He hath drunk, but in the passage over: because in way of sinners He hath not stood. But of Him saith the Scripture what? “Of the torrent in the way He shall drink, therefore He shall lift up His Head;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.10
… This river of mortality, so that it doth not by reason of concupiscence of things mortal undermine and carry him away, he easily passeth over, that humbly, that is on foot, passeth over, He being leader that first hath passed over, that of the flood in the way even unto death hath drunk, and therefore hath lifted up the head.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.14
14. “He shall drink of the brook in the way, therefore shall he lift up his head” (
109:3
v. 3 indicatur : tecum ἡ ἀρχὴ principatus in die virtutis tuae, potentiae seu roboris in ornamentis sacris ; principatus declaratur ex duobus : ex potentia et ex ornamentis sacris ; est itaque principatus insignis potentia, splendore, sanctitate. LX Huius autem dominationis et principatus ultima ratio est : ex ufero ante luciferum genui te; uti rex theocraticus vocatur : ipse erit mihi in. concipi potest describi generatione divina et ea quidem ante creationem facta. Quoad generationem divinam possunt facem praeferre illa apud Isaiam Dei verba : numquid ego qui alias pareré facio, ipse non pariam? 51 ego, qui generationem ceteris tribuo, sterilis ero? (Is. 66,9); de quo dominatore Messia etiam apud Michaeam legitur : et egressus eius ab initio et a diebus aeternitatis. Duo itaque illa : generatio divina et exsistentia Messiae antequam in terra manifestetur, prophetis non erant incognita. Quare seposita quoque revelatione par- Uculari immerito negaretur potuisse ea verba sacrum vatem de Messiaedicere. Sed insuper attende vatem provocare ad oraculum lahve; unde (textu genuino supposito) non opus est quaerere, quid vates intellexerit, sed quid verba per se ex Dei oraeulo edicant. Ceterum iam in ps. 2,7 idem dicitur : Dominus dixit ad me : Filius meus es tu, ego hodie genui te. Notat Chrys. : « satis fuit dicere : genui te, sed propter eos qui humi serpunt, ut veram ostenderet generationem, huius quoque dictionis meminit. Et sicut cum dicit manum, non 6 dicit ut manum suspicemur, sed ut intelligamus creandi potestatem, 168 etiam uteri meminit, ut veram esse generationem ostendat » (M. 55,216) ; et ut eandem esse substantiam Patris Filiique demonsconstitutus est sacerdos in aeternum ; est itaque ad modum Melchisedech (Gen. 14) rex et sacerdos. Messiam tamquam sacerdotem etiam Ieremias designat ; describitur scil. ut dux et princeps : 66 0 eum et accedet ad me Ier. 30,21) ; etenim > applicare הקרב) 86 facere) ad Dominum » est terminus technicus de constituendo aliquo in munere sacerdotis (cf. meum comment. in l.c. et F. de Hummelauer in Num. 16, 5); similiter apud Zachariam : dominabitur super solio suo et erit sacerdos super solio suo (Zach. 6,13) : nam duo haec aflirmantur de uno illo de quo ibi dieitur : 6606 vir germen nomen eius. In v. 9 oritur quaestio, quis: sit ille Dominus a dextris tuis : si iungitur ad antecedentia, fuis est allocutio ad Messiam, dominatorem et sacerdotem ; ergo Dominus est Iahve ; sed quomodo Iahve a dextris Messiae, cum v. 1 Messias iubeatur sedere a dextris Iahve ? Sed animadverte 86 distingue « a dextris alicuius sedere », qui est summus honor a principe alicui concessus (3 Reg. 2, 19), et « a dextris -alieuius esse », quod valet i.q. aliquem protegere, 1010120, iuvare . (Ps. 15, 8; 120, 5) : qua dictionum proprietate observata nullam ex eo derivare poteris difficultatem, quod in v. 1 Christus a dextris Dei sedere iubetur. et hie dieitur Iahve esse a dextris eius 1.6. esse ei adiutor. Quae dicuntur
109:5
vv. 5. 6, de Deo facile intelliguntur, qui supra promisit : ponam inimicos tuos scabellum pedum tuorum, et hie deseribitur ut exsequens 10 quod pollicitus est. Solum
109:7
v. 7 de tor- | rente in via bibet, propterea ezaltabit caput mimus commode de Iahve diei posse videtur : quod si tamen facies, dices describi Deum ut infatigatum et invictum bellatorem, quem robur ad persequendos hostes | nunquam deficiat (ut militem vires non deficiunt, si habet unde se bibendo refocillet): in poeta enim orientali ne talis quidem comparatio nimis audax est. Ceterum etiam postquam vv. 5.6 de Deo explicavimus (id est 118 ut psalmista v. 5 Christum alloquatur : Dominus, 1.e. Deus, a dextris tuis nempe te protegens, confregit 1.e. certissime confringet — perfectum propheticum ! — in die irae suae reges 610.( possumus, ut secundum LXX, vulg, syr ultima verba primae partis a Deo proferuntur, in v. 7 rursus Deum facere de Christo dicentem : de torrente in via bibet etc., vel possumus supponere psalmistam, postquam de Deo plura dixit, nunc sine transitu (quia ex ipsis verbis faeile eruitur, de quo alio nune agatur) de Messia dicere : de torrente in via bibet etc. Haec ultima psalmi verba, Christo applicata, varie exposita sunt. De humilitate Christi qua suam gloriam meruerit, - Graeci explicant, ut Chrys.: hic ostendit humilem ac vilem eius vivendi rationem, quod sine fastu fuit, tenuem victum ducens atque adeo tenuem, ut ex torrente biberet ; deinde, ostendens quod sit huius vitae praemium, subiecit : propterea eraltabit caput; ad ineffabile eum — humilitas et austera vita evexit praemium. Sic etiam Prosper exponit : Sicut torrens est omnis iste cursus mortalitatis humanae ; de hoc ergo torrente, de hoe strepitu transeunte, de hac mortalitate. bibit. filius David, dignatus propter nos nasci et mori. Magis de ipsa Christi Domini passione interpretatur Hieronymus et multi alii post eum : « Via per quam ambulavit, saeculum istud dicitur. Torrens non habet aquas semper fluentes, sed habet aquas de tempestatibus, de pluviis, de turbine, de procellis. Vultis scire, quomodo de torrente turbido biberit ? Ipse dicit : tristis est anima mea usque ad mortem. Si Dominus 396 ».100,7. .^ "COE » | .. bibit de torrente mundi istius, quanto magis Sancli ! Ipse bibit et cali- 3 cem de torrente Cedron [utpote ibi passionem exorsus|. Quia erga bibit Dominus de torrente et gustavit mortem propterea eum exaltavit Ἢ hanc communem fere explicationem animadvertit, « aquam de torrente E bibere » viatori in Oriente non suggerere ideam passionis et humilia- P lionis, sed optatae prorsus in siti, deficientibus iamiam viribus, refo- cillationis ac refectionis; unde censet explicandum : Messiae semper praesto erit auxilium ac solatium divinum, unde non deficiet, sed erecto semper capite procedet et vincet. tui spontanei erunt in die fortitudinis tuae; in montibus sanctis (lectio *335 pro altera (הדרי quasi de vulva orietur tibi ros adolescentiae tuae ; recentiores vertunt : ex vulva (gremio) aurorae tibi ros iuventutis tuae 1. e. magna multitudo bellatorum, sicut mane ex vulva aurorae copia roris oritur ; expli- torum ex vulva aurorae? Est evidenter, 51 textus incorruptus supponitur, comparatio abbreviata, qua milites mane in monte congregati, ut in bellum proficiscantur, quorum arma in sole splendent, comparantur innumerabilibus roris guttis mane per herbam montis splendentibus. Ac si diceret : ut mane ) gultae roris ex utero aurorae natae innumerabiles splendent, ita tibi in montibus sanctis prope Ierusalem parata ad bellum stabit multitudo iuvenum. hRorem adolescentiae concipiunt Gen. Bellarm. de flore et vigore adolescentiae, in suavitate ac dulcedine adolescentiae. Hanc metaphoram quae intel- v. 3 : tecum est sublimitas (bei dir 186 Hoheit) in die roboris tui, ex vulva aurorae tibi erit ros iuventutis tuae, i. e. aurora huius diei, quo scil. sceptrum potentiae capessit et regnare incipit, ei quasi iuventutem (Eccle. 11,9 sq.) restituit, sicut ros lucis mortuos quoque ad vitam revocat (Is. 26,19). Syr hunc in modum habet : populus tuus laudabilis in die roboris. In splendoribus sanctitatis ex utero ab inilio te puerum NS genui te. De ratione textuum inquisivit Peters ('Theol. Quartalschrift 1898, p. 615) et secundum eum textum primitivum praebent LXX, ex textu hoc oritur syr cum addito te puerum ה טרוא ex hoc textu efformatus est textus mass. לך טל tibi ros: consonantes textus mass. ילדתך facile legi possunt genui te. | Veterum aliqui v. 3 ad nativitatem temporalem virgineam Christi retulerunt. Ita iam /ustinus martyr, qui semel quidem in dialogo c. Tryph. n. E obi de Christo, Dei filio qui ante luciferum erat intellexisse videtur, at . genui te ei videtur idem esse ac gignere te decrevi ex utero virginis. Idque etiam Ter(ullianus docet explicans : ante luciferum nocturna nativitate ex utero solo sine viri semine te genui. Eadem est explicatio Eus. qui in com- pergit : hisque videtur generationis eius carnalis oeconomiam significare ; generationem constitui, idque comparatione roris coelitus defluentis illusetiam sequitur paraphrasis anonymi : vult dicere : antequam essent creaturae genui te; ו divinitatem scilicet, vel secundum praedefinitionem VLON Er ub: : Domine in toto corde meo, | 3n consilio iustorum et con- .Dieuntur Deo laudes ob opera eius magnifica et beneficia populo praestita (v. 1-5), in quibus ostendit potentiam suam, foederis fideli- Psaltes celebrare vult Dominum primo apud se, sed quam maxime, ex toto corde, dein eius laudes publice praedicare in coetu iustorum et in ecclesia, in synagoga in sacro conventu. Nam
109:3
it translates the Hebrew hélèl ("shining one," Is. 14:12) or maz-πάνθι (Job 38:32) or bôger ("morning," Job 11:17) or šábar ("dawn," Ps. 109:3), corresponding to ἐωσφόρος of the Septuagint; it also occurs there, metaphorically, in II Pt. 1:19 (φωσφόρος). …
109:4
… Today two texts, on which the attention of the Church and of theologians has concentrated, are considered true prophecies of the Mass: Ps. 109:4: "Thou art a priest for ever according to the order of Melchisedech." The psalm, which is held by all to be messianic, affirms three things: Christ is a priest and therefore offers …
ICONOGRAPHY. - In early Christian art M. as priest and king prefigures Jesus Christ (Ps. 109:4; Heb. 7:1-17). In one of the mosaics of St. Mary Major in Rome, M. in priestly vestments offers bread and wine to Abraham returning victorious (Gen. 14:14-20; Wilpert, Mosaiken, …
… Son (Ps. 2:7; Heb. 1:5) and equal of Yahweh (Ps. 99 [100]:1: Yahweh invites him to sit at his right hand = Heb. 1:13; Mt. 22:41-46), sovereign of Israel and of the peoples (Ps. 2:6, 8; 71:8-11); priest forever (Ps. 109:4 = Heb. 5:6; 7) = exemplar of righteousness (Ps. 71:7), he will perfectly realize the kingdom of God in humanity. …
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.