Laudate Dominum. An exhortation to praise God for his benefits.
God is also to be praised by his peculiar people, for particular benefites. 4. & for his omnipotent powre, wisdom, goodnes, in creating, and gouerning this whole world, 11. and most special benignitie towards those that trust in him.
1Alleluia. Praise ye the Lord, because psalm is good: to our God be joyful and comely praise.Alleluia. Lodate Dio. Lodate il Signore, perché buona cosa è il salmo: diasi al nostro Dio lauda gradevole, e conveniente.Alleluia. PRAYSE ye our Lord because Psalme is good: to our God let there be pleasant, and comelie praise.Alleluja. Laudate Dominum, quoniam bonus est psalmus; / Deo nostro sit jucunda, decoraque laudatio. 2The Lord buildeth up Jerusalem: he will gather together the dispersed of Israel.Il Signore, che edifica Gerusalemme radunerà i figliuoli d'Israele dispersi.Our Lord building vp Ierusalem: wil gather together the dispersions of Israel.Ædificans Jerusalem Dominus, / dispersiones Israëlis congregabit: 3Who healeth the broken of heart, and bindeth up their bruises.Egli è, che risana i contriti di cuore, e fascia le loro piaghe.Who healeth the contrite of hart: and bindeth vp their sores.qui sanat contritos corde, / et alligat contritiones eorum; 4Who telleth the number of the stars: and calleth them all by their names.Egli, che conta la moltitudine delle stelle, e tutte le chiama pel loro nome.Who numbereth the multitude of starres: and geueth names to them al.qui numerat multitudinem stellarum, / et omnibus eis nomina vocat. 5Great is our Lord, and great is his power: and of his wisdom there is no number.Grande il Signore Dio nostro, e grande la potenza di lui, e la sua sapienza non ha misura.Great is our Lord, and great is his strength: and of his wisdom there is no number.Magnus Dominus noster, et magna virtus ejus, / et sapientiæ ejus non est numerus. 6The Lord lifteth up the meek, and bringeth the wicked down even to the ground.Il Signore è difensore de' mansueti, ma umilia fino a terra i peccatori.Our Lord receiuing the meeke: & humbling sinners euen to the ground.Suscipiens mansuetos Dominus; / humilians autem peccatores usque ad terram. 7Sing ye to the Lord with praise: sing to our God upon the harp.Cantate inni al Signore con rendimento di grazie: celebrate le lodi di lui sulla cetera.Sing ye to our Lord in confession: sing ye to our God on harpe.Præcinite Domino in confessione; / psallite Deo nostro in cithara. 8Who covereth the heaven with clouds, and prepareth rain for the earth. Who maketh grass to grow on the mountains, and herbs for the service of men.Egli, che il cielo ricuopre di nuvole, e alla terra prepara la pioggia. Egli, che produce su' monti il fieno, e gli erbaggi per servigio dell'uomo.Who couereth the heauen with cloudes: and prepareth rayne for the earth. Who bringeth forth grasse in the mountaines: and herbe for the seruice of men.Qui operit cælum nubibus, / et parat terræ pluviam; / qui producit in montibus fœnum, / et herbam servituti hominum;
9Who giveth to beasts their food: and to the young ravens that call upon him.Egli, che da il loro cibo a' giumenti, e ai teneri corvi, che lo invocano.Who geueth to beastes their foode: and to the young rauens that cal vpon him.qui dat jumentis escam ipsorum, / et pullis corvorum invocantibus eum. 10He shall not delight in the strength of the horse: nor take pleasure in the legs of a man.Ei non fa conto della forza del cavallo, né che l'uomo stia ben in gambe.He shal not haue pleasure in the strength of an horse: nor in the legges of a man shal he be wel pleased.Non in fortitudine equi voluntatem habebit, / nec in tibiis viri beneplacitum erit ei. 11The Lord taketh pleasure in them that fear him: and in them that hope in his mercy.Il Signore si compiace di que', che lo temono, e di quei, che sperano a misericordia.Our Lord is wel pleased toward them that feare him: and in them, that hope vpon his mercie.Beneplacitum est Domino super timentes eum, / et in eis qui sperant super misericordia ejus.
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Bossuet
Alleluia. In some editions of the Septuagint (Haydock) and in Syriac, Arabic, etc., the same inscription occurs, as in the former psalms. Many ascribe this to the same authors, and to the same occasion. Hebrew and Chaldean have no title. Yet the psalm seems to be a thanksgiving (Calmet) for the permission to build the temple and walls of Jerusalem, (Origen) which had been neglected, till God visited the people with a famine, ver. 8., 2 Esdras 5:1., and Aggeus 1:6. (Bossuet)
Calmet
Zorobabel, etc., urge the people to build. (Syriac) (Calmet)
Jansenius
Still David might compose this psalm, as he was a prophet, (Berthier) and he may allude to the beginning of his reign, when the people were all united. (Jansenius)
Good. Agreeable and advantageous for us.
Calmet
Praise. This consists in purity of life, rather than in the sweetest accents. (Calmet)
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Calmet
Bruises. God delivered the captives, after chastising them, Deuteronomy 32:39. (Calmet)
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Berthier
Stars. Which to man are innumerable. Though some have counted 1022 with Ptolemy, yet the discovery of telescopes has shewn that many more are discernible, (Calmet) and none would dare at present to fix their number. (Berthier)
Worthington
Ptolemy could only ascertain the number of the more notorious. (Worthington)
Calmet
Kimchi admits 1098 created to shine, besides innumerable others, which have influence over plants, etc. God has the most perfect knowledge of all. They are like his soldiers, whom he knows by name, (Isaias 40:25.) as the good shepherd does his sheep, John 10:3. (Calmet)
We read that Cyrus knew the name of all his officers, (Cyrop. v.) and that Adrian, and Scipio, the Asiatic, could even name all the soldiers in their armies.
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Calmet
Power. God the Son. Earthly monarchs are forced to depend on others for the execution of their orders. But God is infinite. (Calmet)
Berthier
Number. He knows innumerable things: (Worthington) or rather, (Haydock) the divine wisdom hath no parts, Jeremias 10:6. (Berthier)
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Calmet
Ground. As he has done to the Egyptians, etc. (Calmet)
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Berthier
Praise. Literally, "confession," (Haydock) including both compunction and praise. (Berthier)
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Calmet
Clouds. This is represented as something wonderful, (Job 5:9., and 37:6.) though conformable to the laws of nature. The preservation of things is like a new creation. (Calmet)
Berthier
And the herb, etc. Herbam, (Psalm 103:14.; Haydock) is now wanting in Hebrew, as it was in the days of St. Jerome and the Chaldean, though the Septuagint, Aquila, etc., read it, and it is not probable that they would borrow it from another psalm. (Berthier)
Haydock
Their copies must therefore have varied. (Haydock)
Worthington
The herb, may denote corn, and all vegetables for food. These productions evince the goodness and wisdom of God, (Berthier) as well as his power. (Worthington)
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Calmet
Young. Literally, "the sons of ravens," which may denote those birds in general, as well as their young. God provides for all. Many fables have been recounted concerning ravens, as if they neglected or forgot their young ones; and the Hebrews seem to have entertained some of these opinions, to which the sacred writers conform themselves, Job 38:41. (Calmet)
St. Luke 12:24. specifies ravens, though St. Matthew 6:26. has the birds, when relating the same speech.
Calmet
Upon him, must be understood in Hebrew. See Psalm 103:21., (Berthier) and Joel 1:20. (Calmet)
Worthington
If God take such care of the neglected ravens, how much more will he provide for his servants? (St. Chrysostom) (Worthington)
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It is good to sing Psalmes of praise to God.
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A prophecie of the: estaurat•on of Ierusalem after the captiuitie.
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Remitteth sinnes to the penitent.
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Besides experience of euerie one that shal behold the firmament in a clere night, the holie Scripture (Gen. 15. v. 5., sheweth, that the starres are innumerable to man. For albeit P•olomaey other Astronomers numbereth certaine more notorious starres, which serue especially for some knowlege in the science of Astronomie, numbering 349. such in the Zodiach; 316. in the South part therof; and 360. on the North part, which are in al 1025. Yet al acknowlege that no man can come nere to anie probable coniecture of the whole number, nor is able to attaine anie perfect knovvlege of their natural influences, and special proprietes. And therfore the Psalmist proposeth here the admirable, and vnsearchable knovvlege of God: who both most exactly knovveth the number,
and so perfectly their nature, that his diuine Omniscience geueth to euerie starre a proper name, according to their singular differences and proprieties.
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Thinges subiect to Gods knovvlege and vvisdom are innumerable.
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Al these and the like benefites do shevv Gods imcomparable greatnes, vvisdom, and goodnes.
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Both sacred and prophane auctors testifie, that rauens seing their yong ones, either vvithout fethers, or to haue vvhitish, vnlike to theirs, as suspecting that they are not their ovvne birdes, but of some other kinde, leaue them destitute of meate; therfore God the auctor of nature, and conseruer of al kindes of creatures, by his special prouidence, feedeth them: either by a certaine dew hanging nere them in the ayre, as Isidorus supposeth; or by litle beastes, or flees, sent by Gods prouidence, vvhich they catching into their mouthes, are nourished and brought vp, as S. Chrysostom teacheth, ser. in Heliam; or by vvhat other meanes soeuer, al agree that yong rauens are neglected by their parents, and are fedde meruelously by Gods ordinance, by vvhich example the Psalmist shevveth, that much more God hath care of men: especially of Ho. in hunc Psalm. such meu (saith S. Chrysostom.) as honour him vvith hymnes and praises, vvhom also he hath called to be his peculiar people, and his ovvne portion or inheritance.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.1
… It is spoken, and hath passed: it is done, and we are silent: we have praised, and then rested; we have sung, and then rested. We go forth to some business which awaits us, and when other employments have found us, shall the praise of God cease in us? Not so: thy tongue praiseth but for a while, let thy life ever praise. Thus then “a Psalm is good.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.4
… thanks to His condescension.…“But God commendeth His love to us”…“in that, while we were yet sinners, Christ died for us.” …Let us see whether it be the commendation which the Apostle speaketh of, that Christ died for the sinners and ungodly: “the Lord who buildeth up Jerusalem, and gathereth the dispersions of Israel” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… O Lord we know none other than Thee. We call Thee by Thy name. ‘Make both one and break down the middle wall of the partition,’ namely the iniquity that has sprung up. Gather us one by one, Thy new Israel, building up Jerusalem and gathering together the outcasts of Israel.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.5
5. How doth He gather? What doeth He in order to gather? “Who healeth the bruised in heart” (
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St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… And if He was partaker in our evil, why should He refuse to be partaker in speech, the noblest of our gifts? But he advances David in his support, and declares that he said that names were imposed on things by God, because it is thus written, “He telleth the number of the stars; He calleth them all by their names
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.8
8. “Who telleth the number of the stars, and calleth them all by their names” (
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St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… For since God hath made all things in wisdom, and to His wisdom there is no limit (for “His understanding,” saith the Scripture, “is infinite”
St Augustine of Hippo † AD 430 City of God 12.18
… said to God, “Thou hast ordered all things in number, and measure, and weight.” The prophet also says,” Who bringeth out their host by number.” And the Saviour says in the Gospel, “The very hairs of your head are all numbered.” Far be it, then, from us to doubt that all number is known to Him “whose understanding,” according to the Psalmist, “is infinite.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 39.4
… If three, three what? Here number fails. And so God neither keeps apart from number, nor is comprehended by number. Because there are three, there is a kind of number. If you ask three what, number ceases. Hence it is said, “Great is our Lord, and great His power; and of His understanding there is no number.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.9
… but return to the healing of the Saviour, bruise your heart. He will guide it, He will bind it up where it is broken, He will make it perfectly sound; and then those things will not be impossible with us, which now are impossible. For it is good that he confess weakness, who desireth to attain to the divine nature.
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Tertullian † AD 220 On the Veiling of Virgins 15
… This we sometimes interpretatively ascribe to the devil, for of him comes hatred of good; sometimes we attribute it to God, for of Him comes judgment upon haughtiness, exalting, as He does, the humble, and depressing the elated.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.10
… By sinners then in this place, we understand the fierce, and those who are not gentle. Wherefore doth He “humble them even to the earth”? They carp at objects of understanding, they shall perceive only things earthly.
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St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 4.3
… in them is perfect righteousness: but in us it has begun to be, of faith, by the Spirit. Ye heard when the Psalm was read, “Begin ye to the Lord in confession.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.3
… He doth punish a drunken man, thou dost praise drunkenness. Thou art disputing with God, thou hast not made for Him a place in thy heart: because in peace is His place. And how dost thou begin to have peace with God? Thou beginnest with Him in confession. There is a voice of a Psalm, saying, “Begin ye to the Lord in confession.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 100.12
… “Enter into His gates with confession.” Let the flock enter into the gates: let it not remain outside, a prey for wolves. And how is it to enter? “With confession.” Let the gate, that is, the commencement for thee, be confession. Whence it is said in another Psalm, “Begin unto the Lord with confession.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.11
… accuse thyself, praise God. What after confession? Let good works follow. “Sing unto our God upon the harp.” What is, “Upon the harp”? As I have already explained, just like the Psalm upon the psaltery, so also is the “harp:” not with voice only, but with works.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.12
12. …“Who covereth the heaven with clouds, who prepareth rain for the earth” (
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… The ravens fed him, whom that royal and noble race were persecuting. What is Jezebel, who persecuted him but the Synagogue, vainly fluent, vainly abounding in the Scriptures, which it neither keeps nor understands? What ravens fed him but those whose young call upon Him, to whose cattle He gives food as we read; “to the young ravens that call upon Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.14
14. “And giveth unto the cattle their food” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.15
15. “In the power of an horse He will not take pleasure” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.16
16. But what addeth he? “The Lord will delight in them that fear Him, and in them that hope in His mercy” (
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… B]; Ps. 146:2; Jud. 5:19 [Vulg. 23]; II Macc. 1:27; John 7:35; James 1:1; I Pet. 1:1), and except for the last text cited, which seems to allude to the whole body of Christians (the "new …
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… Another brief biblical text that soon became liturgical (2nd century B.C.?) is the so-called Qēdūfāh, that is, the Trisagion of Is. 6:3, with the addition of Ez. 3:12 and Ps. 146:10. An important part in the liturgy of the time and in the synagogal liturgy was played by the psalms, of which some (145-50) were recited daily (Talmud, Sōphērim 17, 11) and others …
It draws its origins from Is. 6:3, and in its fuller form it also contains Ez. 3:12b; Ps. 146:10; Deut. 6:4; Num. 15:41c. In its distant and unclear origins the Q. was recited only on feast days, in time also on weekdays and after the public sacred readings. …
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.