Omnes gentes, plaudite. The Gentiles are invited to praise God for the establishment of the kingdom of Christ.
Gentiles are called, and inuited to praise God for his magnificence: 6. for Christs Ascension, and powre.
1Unto the end, for the sons of Core.Ai figliuoli di Core.Vnto the end, for the sonnes of Core.In finem, pro filiis Core. Psalmus. 2O clap your hands, all ye nations: shout unto God with the voice of joy,Genti quante voi siete battete palma a palma: onorate Dio con voci di giubilo, e di allegrezza.ALYE Nations clappe handes: make iubilation to God in the voyce of exultation.Omnes gentes, plaudite manibus; / jubilate Deo in voce exsultationis: 3For the Lord is high, terrible: a great king over all the earth.Imperocché il Signore è eccelso, terribile; Re grande di tutta quanta la terra.Because our Lord is high, terrible; a great king ouer al the earth.quoniam Dominus excelsus, terribilis, / rex magnus super omnem terram. 4He hath subdued the people under us; and the nations under our feet.Ha soggettato a noi i popoli, e le nazioni sotto de' nostri piedi.He hath made peoples subiect to vs. & gentiles vnder our feete.Subjecit populos nobis, / et gentes sub pedibus nostris. 5He hath chosen for us his inheritance, the beauty of Jacob which he hath loved.Noi egli elesse per sua eredità, la bella porzion di Giacobbe, la quale egli amò.He hath chosen his inheritance in vs: the beautie of Iacob which he loued.Elegit nobis hæreditatem suam; / speciem Jacob quam dilexit. 6God is ascended with jubilee, and the Lord with the sound of trumpet.È asceso Dio tralle voci di giubilo, e il Signore al suono della tromba.God is ascended in iubilation and our Lord in the voice of trumpet.Ascendit Deus in jubilo, / et Dominus in voce tubæ. 7Sing praises to our God, sing ye: sing praises to our king, sing ye.Cantate laudi al nostro Dio, cantate: cantate laudi al Re nostro, cantate.Sing ye to our God, sing ye: Sing ye to our king, sing ye.Psallite Deo nostro, psallite; / psallite regi nostro, psallite: 8For God is the king of all the earth: sing ye wisely.Imperocché Dio è il Re di tutta la terra: con saggezza cantate.Because God is king of al the earth: sing ye wisely.quoniam rex omnis terræ Deus, / psallite sapienter. 9God shall reign over the nations: God sitteth on his holy throne.Il Signore regnerà sopra le nazioni: il Signore siede sopra il suo trono santo.God shal reigne ouer the gentiles: God sitteth vpon his holie seate.Regnabit Deus super gentes; / Deus sedet super sedem sanctam suam. 10The princes of the people are gathered together, with the God of Abraham: for the strong gods of the earth are exceedingly exalted.I principi de' popoli si son riuniti col Dio di Abramo, perché gli dei forti della terra sono stati grandemente esaltati.Princes of peoples are gathered together with the God of Abraham: because the strong goddes of the earth, are excedingly aduanced.Principes populorum congregati sunt cum Deo Abraham, / quoniam dii fortes terræ vehementer elevati sunt.
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This psalm appears to be a sequel to the former psalm, and is addressed to the Gentiles who were present at the dedication of the second temple, as Darius had ordered his governors to assist the Jews, 1 Esdras 6:15. See Esther 8:17.
Calmet
Many explain it of the translation of the ark: but the Fathers behold the establishment of Christianity, and the ascension of Christ, ver. 6. (Calmet)
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Beauty. The temple, Ezechiel 24:21. Both Jews and Gentiles form the Church.
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Calmet
Trumpet. Christ ascended, accompanied by choirs of angels. His apostles proclaimed his truths. (Calmet)
They were not left desolate, but joyful; having the Paraclete sent to them.
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Worthington
King. Christ is God, by his divine nature, and our king, by his humanity. (Worthington)
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Calmet
Wisely. Hebrew mascil, which is so often rendered "understanding" in the titles. No one can do well, what he does not understand. (Calmet)
Calmet
The union of faith and good works, is singing wisely. (St. Chrysostom) (Calmet)
Du Hamel
Concordent manus et lingua. (St. Augustine) (Du Hamel)
Worthington
Let each strive to know the mysteries of faith. (Worthington)
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Throne. Christ reigns over the heart with all power, Matthew 28:18.
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Calmet
Gods. Judges appointed by the king of Persia over the Jews, etc., (Calmet) or rather the apostles, who were more than men, (St. Jerome) and exercised a greater power than any earthly monarch. (Calmet)
Calmet
The richest princes have submitted to the God of Abraham, whose seed was to prove a blessing to all, Genesis 18:18. Hebrew as it is now pointed, "the princes of the people are gathered unto the people of the God of Abraham, for He is far elevated above the gods, the shields of the earth," as kings are often styled. (Calmet)
Protestants, "for the shields of the earth belong unto God: He is greatly exalted;" or (Septuagint) "the earthly potentates, who are of God, have been," etc.
Calmet
We might explain the Vulgate in the same sense, if Dei were substituted for Dii, (Haydock) as it should be. (Calmet)
Houbigant
Dei sunt optimates terrae, et ipse summe elevatus est. (Houbigant)
Haydock
St. Jerome agrees with the Vulgate, (Haydock) which is the clearest, (Berthier) only he renders ham, "the people" of the God, as it may also signify, and retains the word shields, which we explain the strong gods, or the "strong ones of God." (Haydock)
Worthington
The blessed Trinity is not divided, but more distinctly professed in baptism than it was under the law. (Worthington)
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For Christians that leaue the sinnes of their fathers, and reioyce in Christ crucified: See Annotation. Psal. 41.
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True ioy of the hart sheweth it selfe both in voice of exultation, and also in gesture of body, by clapping of handes, dancing (as king Dauid did before the Arke. 2. Reg •.) likevvise vvith instruments.
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To al the wicked,
not only of one or few kingdoms, but of al the earth.
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VVhen kinges, and countries become Christians. they are made subiectes to the Church. that vvas before, not heades and rulers therfore.
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Christ God & man, after his Passion, rose from death and ascended:
not leauing his Church desolate, but making her ioyful by an other comforter the Holie Ghost.
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The same Christ is our God, by his Diuinitie:
and our king by his Humanitie.
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Doe your endeuour to vnderstand vvhat you sing, read, or heare in Gods word. At least to know the principal Mysteries, and pointes of Christian doctrin, euerie one according to their capacitie and state or profession.
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The faithful of the old and nevv Testament are vnited in the seruice of one, and the same eternal God.
In respect of the Blessed Trinitie, holie Scripture here, and in manie places vseth names of the plural number as Eloim Goddes, not diuiding Gods substance, vvhich is one, but insinuating distinction of Diuine Persons. The Father, the Sonne, and the Holie Ghost. VVhich Mysterie is more expresly mentioned in Baptisme, and professed by Christian gentils, then it was by the people of the Ievves.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… The shadows flee away, the Truth comes in upon them. Melchisedec is concluded. He that was without Mother becomes without Father (without Mother of His former state, without Father of His second). The laws of nature are upset; the world above must be filled. Christ commands it, let us not set ourselves against Him. O clap your hands together all ye people,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.2
… shout unto God with the voice of triumph.” Both with voice and with hands. If with the voice only it is not well, because the hands are slow; if only with the hands it is not well, because the tongue is mute. Agree together must the hands and tongue. Let this confess, these work. “Shout unto God with the voice of triumph.”
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.9
9. The city which has given us birth according to the flesh still abideth, God be thanked. O that it may receive a spiritual birth, and together with us pass over unto eternity! If the city which has given us birth according to the flesh abide not, yet that which has given us birth according to the Spirit abides for ever. “The Lord doth build up Jerusalem.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.3
3. “For the Lord Most High is terrible” (
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St Gregory of Nyssa † AD 395 Against Eunomius 1-2.16
… “He put all things,” he says, “under his feet,” and he mentions by name the creatures so subjected. There is still another meaning of ‘subjection’ in Scripture. Ascribing to God Himself the cause of his success in war, the Psalmist says
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… For this expression of “subjection” has many significations in Holy Scripture, and is understood and used with many varieties of meaning. For the Psalmist says that even irrational nature is put in subjection , and brings under the same term those who are overcome in war
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 13.3
… sing praises to our King, sing praises.” Whom he called God, the same he called our King: “Sing praises to our God, sing praises: sing praises to our King, sing ye praises with understanding.” And that thou shouldest not understand Him to whom thou singest praises to reign in one part, he says, “For God is King of all the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.4
4. “He hath subdued the people under us, and the nations under our feet” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.4
… how then shalt thou be able to form a worthy thought of its Creator? Thou beholdest the stars, but their Maker thou beholdest not: count these which are visible, and then describe Him who is invisible, Who telleth the number of the stars, and calleth them all by their names
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… and while She gives confidence to wild beasts, He stirs Man up to work, raising or lowering himself as may be most serviceable? Know you the bond of Pleiades, or the fence of Orion as He who counteth the number of the stars and calleth them all by their names?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 33
XVI. These I call by name (for they are not nameless like the stars which are numbered and have names),
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
… The pilot knows for how many watches Arcturus continues, what sort of a rising of Orion he will discover, but he knows nothing of the connection of the Vergiliæ and of the other stars, or of their number or names, as does He “Who numbers the multitude of stars, and calleth them all by their names;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.5
5. “He hath chosen an inheritance for us, the excellency of Jacob, whom He loved” (
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St Justin Martyr † AD 165 Dialogue with Trypho 37
… Sing ye to our God, sing ye: sing to our King, sing ye; for God is King of all the earth: sing with understanding. God has ruled over the nations. God sits upon His holy throne. The rulers of the nations were assembled along with the God of Abraham, for the strong ones of God are greatly exalted on the earth.’
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… yet I will now again cursorily put thee in mind of what was then said. Remember what is distinctly written in the Psalms, God is gone up with a shout
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… “They laid me in the lowest pit, in dark places, and in the shadow of death.” And the resurrection: “thou shalt not leave my soul in hell, neither shalt thou suffer thy Holy One to see corruption;” and the ascension: “God has gone up with a merry noise, the Lord with the sound of the trump.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 4
How then, one says, does John assert, that He was in the world, if He was with God? Because He was both with God and in the world also. For neither Father nor Son are limited in any way. Since, if “there is no end of His greatness” ( Ps. cxlv. 3 ), and if “of His wisdom there is no number” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.6
… For He who ascended into Heaven that He might be removed from your eyes, promised unto you, saying, “Lo, I am with you always, even unto the end of the world.” Justly then the Apostle so addressed us, “The Lord is at hand; be careful for nothing.” Christ sitteth above the Heavens; the Heavens are far off, He who there sitteth is near.…
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.5
… Who maketh and transformeth all things; Who turneth night into day, winter into spring, storm into calm, drought into abundance of rain; and often for the sake of the prayers of one righteous man sorely persecuted; Who lifteth up the meek on high, and bringeth the ungodly down to the ground;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.7
7. “Sing praises to our God, sing praises” (
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.22
… “I ascend unto my Father.” Did He imply that in this ascension there would be the intervention of Another’s help, who by the very fact that He said He would ascend, shows the efficacy of His own power? David also says of the Ascension of the Lord: “God ascended with a merry noise, the Lord with the sound of the trumpet:”
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St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 46
… But that the providence and ordering power of the Word also, over all and toward all, is attested by all inspired Scripture, this passage suffices to confirm our argument, where men who speak of God say : “Thou hast laid the foundation of the earth and it abideth. The day continueth according to Thine ordinance.” And again
St Jerome † AD 420 The Letters of St. Jerome 125.15
… The apostle says: “I will pray with the spirit and I will pray with the understanding also,” and to the Ephesians, “make melody in your hearts to the Lord.” For he had read the precept of the psalmist: “Sing ye praises with understanding.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.8
8. “For God is the King of all the earth” (
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St Melito of Sardis † AD 180 Melito, the Philosopher 9
Seat —the same as above, angels or saints, because the Lord sits upon these. In the Psalm: “The Lord sat upon His holy seat.”
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 101
… They who argue thus do not know that such expressions are used by Synecdoche, declaring the whole by the part, as when Scripture says that the young ravens call upon God,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.9
… Thy soul obeyeth God sitting in it, and itself commandeth the members. For thy soul commandeth thy members, that so may move the foot, the hand, the eye, the ear, and itself commandeth the members as its servants, but yet itself serveth its Lord sitting within. It cannot well rule its inferior, unless its superior it have not disdained to serve.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
Of this lesson David also lays the foundation from old time, saying enigmatically on this wise, “Thou openest Thine hand, and fillest every living thing with bounty;” and again, “To Him that giveth to the beasts their food, and to the young ravens that call upon Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.10
10. “The princes of the peoples are gathered together unto the God of Abraham” (
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In praecedentibus Psalmis Psalmista exposuit gloriam regis et regni; hic autem exhortatur gentes alienigenas ut convertantur ad Deum. Et primo hortatur ad Dei laudem. Secundo ad spem de Deo habendam. Tertio docet eas cultum divinum. Secundum incipit, ibi, audite haec. Tertium, ibi, Deus deorum. Titulus est manifestus, quia est expositus supra, in finem pro filiis Core Psalmus David. Circa primum duo facit. Primo exhortatur omnes gentes ad laudem Dei. Secundo ponitur materia laudis, ibi, magnus dominus. Circa primum tria facit. Primo enim ponit invitationem ad laudem Dei. Secundo causam, ibi, quoniam dominus excelsus. Tertio manifestat hanc causam, ibi, ascendit Deus. Laus Dei procedere debet ex jucunditate cordis, sicut etiam est in patria: Isa. 51: gaudium et laetitia invenietur in ea. Haec laetitia cordis ostenditur per signum exterius, facti vel verbi. Primo ergo inducit ad laudem, quantum ad facta. Secundo quantum ad verba. Dicit ergo, omnes gentes; quasi dicat: nobis tot bona fecit Deus, ergo laudate eum facto, plaudite manibus. Plausio manuum fit in signum exultationis: Jer. 5: sacerdotes applaudebant manibus suis; quasi dicat: plaudite, idest exultationem cordis ostendite per plausum manuum. Et hoc fit, quando exterius operatur homo servitia Dei cum jucunditate: Ps. 99: servite domino in laetitia: Isa. 55: omnia lingua regionum plaudent manu, idest omnes populi plaudent. Item.
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Laudate eum in verbo: unde dicit, jubilate Deo in voce exultationis, idest in voce exteriori demonstrante interiorem affectum. Glossa: jubilus est ineffabile gaudium, quod nec taceri potest; sed non potest exprimi, quia excedit comprehensionem. Et talis est bonitas Dei quae non potest exprimi: et si exprimatur, imperfecte tamen exprimitur. Et ideo dicebat Jer. 1: a, a, a, ecce nescio loqui. Et hunc jubilum signat Ecclesia, quando in eadem dictione multiplicat notas: Ps. 65: jubilate Deo omnis terra, Psalmum dicite et cetera.
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Quoniam dominus. Hic ponitur causa laudis, et bona quae proveniunt ex magnitudine Dei. Et primo ponitur magnitudo Dei. Secundo magnitudinis signum. Magnitudo Dei commendatur dupliciter. Primo per altitudinem potestatis. Secundo per majestatem dominationis. Dicit ergo. Laudandus est Deus propter altitudinem suae naturae, quia dominus excelsus: Ps. 112: excelsus super omnes gentes dominus et cetera. Et quia excelsa sunt a nobis remota, posset aliquis credere quod non esset timendus, nec haberet providentiam de nobis; sicut aliqui stulti dixerunt, in quorum persona dicitur Job 22: circa cardines caeli perambulat, nec nostra considerat. Et ideo dicebat: quantum in te est evacuasti timorem. Sed non est ita. Iste est excelsus, quia est terribilis, quia omnia prospicit, omnia punit. Item timendus est propter ejus dominium, quia, rex magnus super omnem terram: Ps. 23: domini est terra et cetera. Magnus est universalitate dominii, quia regnum omnium saeculorum, Ps. 144. Item duratione, quia in aeternum. Item auctoritate, quia rex omnium regum. Signum magnitudinis hujus regis sumitur ex his quae in nobis fecit, et haec sunt beneficia Dei. Primo in subjectione aliorum. Secundo in collatione bonorum.
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Dicit ergo, subjecit populos nobis. Haec sunt verba Ecclesiae, cui etiam temporaliter sui inimici subjiciuntur. Augustinus in Glossa: quanti enim modo currunt ad Ecclesiam nondum Christiani, rogant auxilium Ecclesiae, subvenire sibi temporaliter volunt, etiamsi nobiscum in aeternum regnare adhuc nolunt. Item, ut sint verba apostolorum, subjecit populos nobis, scilicet Judaeorum, et gentes, idest nationum, sub pedibus nostris: Isa. 52: quam pulchri super montes pedes annuntiantis et praedicantis pacem. Item ibidem 45: ut subjiciam ante faciem ejus gentes. Vel aliter, subjecit populos nobis. Quidam convertuntur ad fidem; et isti subjiciuntur propria voluntate. Alii non convertuntur, sed gentiliter vivunt; et isti subjiciuntur sub pedibus, quia finaliter erunt oppressi sub nostra judiciaria potestate.
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Elegit nobis hereditatem suam. Hic ponitur aliud beneficium collationis bonorum. Ubi notandum est, quod electio importat acceptionem unius super alterum. Electio autem Dei potest accipi ex duplici parte. Primo ex parte bonorum quae conferuntur. Et sic distingue: quia quaedam horum quae conferuntur sunt temporalia, quaedam spiritualia. Impii autem peccatores accipiunt pro parte eos contingente temporalia: Sap. 2: haec est pars nostra. Justi autem accipiunt in parte ipsum Deum: Psal. 15: dominus pars hereditatis meae. Deus autem, elegit sibi bona spiritualia; idest, fecit nos eligere bona spiritualia. Elegit ergo nobis hereditatem suam; quasi dicat: cum sint diversae partes bonorum, elegit nobis dare hereditatem suam. Secundo accipitur electio Dei ex parte illorum quibus datur; et sic fit distributio, quia damnati omnes sunt in peccato originali, tamen quidam salvantur ex Dei electione. Et ideo dicit, elegit nobis et cetera. Et quae sit haec hereditas, ostendit, speciem Jacob quam dilexit. Littera Hieronymi habet, gloriam, vel superbiam Jacob. Et hic accipitur superbia pro excellentia: Isa. 60: ponam te in superbiam, idest in excellentiam, saeculorum. Ibid. cum gloria, idest specie, vel decore: quia in ipsa hereditate aeterna erunt excellentes, gloriosi et decori: Jer. 31: benedicat tibi dominus pulchritudo justitiae. Quem dilexit. Vel quem Jacob; quasi dicat, haec hereditas est gloria Jacob, idest fidelis, quam gloriam Deus dilexit, quia diligit dominus portas Sion. Vel, speciem Jacob, idest id quod est repraesentatum per Jacob: quia repraesentata sunt ei spiritualia bona ad quae sumus nos electi, quia scalam quam vidit, et alia hujusmodi. Sed prima lectura est melior. Ascendit Deus in jubilo. Hic exponit causam et ordinem. Dicit quod est excelsus et rex magnus: et propter hoc est laudandus. Sed numquid est ita excelsus? Ita. Et primo ostendit ejus excellentiam. Secundo ostendit amplitudinem regni ejus, ibi, psallite. Circa primum duo facit. Primo ponit excellentiam ejus. Secundo concludit exhortationem, ibi, psallite. Dico ergo quod est excelsus, quia ascendit. Sed si excelsus, quomodo ascendit? Quia descendit. Eph. 4: qui ascendit ipse est et cetera. Sed quomodo ascendit? In jubilo. Jubilus est gaudium immensum: et hic jubilus signat imperfectam cognitionem. Duo genera psallentium fuerunt in ascensione Christi, scilicet apostoli et Angeli. Apostoli autem imperfectam cognitionem habent de divinis: et ideo ad eos pertinet jubilus de gaudio ascensionis Christi cum gloria.
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Item fuerunt ibi Angeli, et claram cognitionem habuerunt; et ad eos non pertinet jubilus, sed manifesta Annuntiatio: et ideo dicit, et dominus in voce turbae. Unde Angeli dicunt Act. 1: viri Galilaei quid statis et cetera.
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Si ergo est excelsus, psallite Deo nostro, ore, psallite regi nostro, corde: 1 Cor. 14: psallam spiritu, psallam et mente.
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Quoniam rex. Consequenter ostendit, quod est rex magnus: et ostendit hoc ordine converso. Quia primo inducit eos ad psallendum regi. Secundo assignat causam. Tertio manifestat eam. Dico ergo, psallite Deo sed iterum, psallite regi, quia est magnus. Et dicit bis, psallite psallite, quia eodem honore honoramus humanitatem et divinitatem in Christo: quia idem suppositum est: Joan. 5: omnes honorificent filium sicut honorificant patrem. Et quod sit psallendum ostendit, quia est, rex omnis terrae Deus. Et ideo vos habitatores terrae psallatis ei. Et dicit, omnis terrae, non Judaeae tantum, vel Graeciae, sed totius orbis: sed, psallite sapienter, idest discrete. Et psallite non solum ore, sed corde renovati interius: quia, non est speciosa laus in ore peccatoris, sicut dicitur Eccl. 15. Item non cum mente turbata: Jac. 5: oret aequo animo. Item continue: Isa. 23: bene cane, frequenta canticum. Consequenter manifestat, quomodo sit rex omnis terrae. Et primo praedicit regnum Christi super omnes gentes. Secundo super omnes principes gentium; quasi dicat: dico quod est rex omnis terrae: quia licet nunc regnet in Judaea tantum, regnabit tamen super omnes gentes, quia omnes gentes convertentur ad Deum: Ps. 116: laudate dominum omnes gentes.
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Et hujus ratio est: quia Christus Deus est, et jam ascendens ad dexteram patris, sedet super sedem sanctam, idest a dextris Dei: et sic nihil restat nisi ut omnes subjiciantur ei: Dan. 7: datum est ei regnum.
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Nec solum gentes subjiciuntur ei, sed etiam eorum principes; unde dicit, principes populorum, scilicet omnium congregati sunt per fidem et amorem, cum Deo Abraham. Et dicit, Abraham, quia ipse fuit principium credendi et patrem et filium: Matth. 3. Potens est suscitare de lapidibus istis filios Abrahae: Ps. 71: reges Arabum et cetera. Et ratio quare congregati sunt, quia dii fortes terrae vehementer elevati sunt. Et hoc potest dupliciter intelligi. Uno modo de Judaeis: quia ipsi fuerunt dii, quia instructi de Deo: Joan. 10: illos dixit deos ad quos sermo Dei factus est. Item fuerunt fortes, quia constantes in fide unius Dei, sed, terrae, quia oculi eorum et affectus eorum erant semper ad terrena. Isti, sunt elevati, per superbiam, vehementer, intantum quod noluerunt Christi doctrinam. Et ideo apostoli iverunt ad gentes. Alio modo, quia dii fortes, idest apostoli. Et dicuntur dii propter judiciariam potestatem. Et judices in veteri testamento dii vocabantur: Exod. 22: diis non detrahes. Applica ad deos, idest ad judices. Et dicuntur fortes, propter constantiam in passione: Rom. 8: quis nos separabit a charitate Christi? Terrae, idest adhuc in terrenis existentes: 2 Cor. 4: habemus thesaurum istum in vasis fictilibus. Et elevati sunt vehementer, per praedicationem: Marc. ult.: illi autem profecti praedicaverunt ubique. Item per miraculorum operationem. Item per gloriae adeptionem. Hieronymus habet, quoniam dii scuta terrae, quia apostoli fuerunt protectores omnium populorum.
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v. 2; idque potiore iure monet, quia animo eius 1am obversatur ipse ille psalmi tenor et exitus (v. 9.10). Ratio plausus, quo accessio ad thronum cum gaudio excipitur (cf. 4 Reg. 11,12), et iubilationis est, quia Dominus est excelsus, terribilis contra hostes, rer magnus super omnem terram. Idque ostendit eo quod populos Canaan subiecit
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v. 4 et v. ὃ ef elegit nobis hereditatem suam, nobis dedit ipsam terram quam. sibi hereditatem suam elegit; vide 36,29 ef speciem lacob, superbiam Iacob quem dilexit ; et haec terra vel haec hereditas Dei est superbia, gloria Iacob, populi lacob, quem Dominus dilexit. In hebr elegi£ nobis hereditatem nostram; et ita Aq Sym Hier; quod LXX et vulg habent τὴν χληρονομίαν αὐτοῦ, maius declarat beneficium Dei et maiorem populi excellentiam. In ipsis certaminibus ad nationes Canaan subiugandas Dominus exercituum, Deus agminum Israel (1 Reg. 17,45) ipse erat bellator; nam 43,4 : nec enim in gladio suo possederunt terram, sed dextera tua et braehium tuum et illuminatio vultus tui et vide 12606. 2 ipse Dominus consumet nationes has in conspectu tuo, et Deut. 9,3 scies quod Dominus Deus tuus ipse transibit ante te, ignis devorans atque consumens, qui conterat eos et deleatatque disperdat ante faciem tuam. Ad certamina itaque Dominus descendisse censetur; parta victoria redit ad thronum suum coelestem, similiter sicut dicitur Gen. .11,22, Deus, cum finisset loqui, ascendit ab Abraham;
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v. 6 ascendit Deus in iubilo et Dominus in voce tubae, in clangore bucinae: qui ascensus triumphalis carminibus et laudum canticis celebrari debet ; unde
46:7
v. 7 psallite, idque repetito ad maiorem sollemnitatem fieri debet ; in ea victoria Deus iam agnosci debet ac celebrari
46:8
v. 8 rex omnis terrae; idque sollemniore modo asseritur
46:9
v. 9 rex est Deus super gentes, Deus sedet super sedem sanctam suam, qua locutione etiam illud ascendit v. 6 declaratur; proprium est regis sedere in throno, quem Dominus sibi paravit in coelo, qui dicitur sanctus, utpote longissime remotus a rerum humanarum contagione et unice ad Deum pertinens; et uti coelum omnibus imminet, ita regnum eius omnibus dominatur (102,19 ; Ag.). Atque haec universalis dominatio indicatur
46:10
v. 10 principes, nobiles, populorum congregantur (tamquam) populus Dei Abraham: ita hebr, Sym, Theod λαὸς τοῦ θεοῦ ᾿Αβραάμ,, Hier populus Dei Abraham ; ita clare enuntiatur regnum Dei super Israel tandem evasurum regnum universale. Idem habetur in pronuntiatione quam indicant LXX μετὰ τοῦ θεοῦ eum Deo Abraham ; aliquibus placuit utrumque coniungere : cum populo Dei Abraham, ubi sensusidem enascitur. Et cur tandem regnum Dei universale exsistere debeat. ratio affertur hebr quia Deo sunt clypei terrae, i.e. bellatores, potentes (cf. 89,19 hebr); simili modo legimus 2 Sam. 1,27 quomodo ceciderunt robusti et perierunt vasa belli, ubi σχεύη πολεμιχά bellatores 1111 ac principes, Saul et Ionathan, ἜΡΘΗ ΤΣ Fortes et potentes 107286 Deus sibi vindicat tamquam rem suam; et iure sibi vindicat : valde elevatus est (hebr); ipsa Dei maiestas sufficiens titulus est dominationis universalis, cui cuncta subdantur. Quod praebet vulg quoniam dii (LXX τοῦ θεοῦ) fortes terrae vehementer elevali sunt, nequit intelligi, neque si legitur cum LXX Dei fortes terrae. Ex v. 6 ascendit Deus in iubilo, primo exoritur cogitatio de triumphali ascensione arcae in templum ; et cum םג v. 4 de victoriis mentio fiat, posset videri carmen esse canticum gratiarum actionis de bello quodam felici- festiva pompa suo loco reponatur. At re parumper considerata videbis haec denuo educta, de qua rene minimum quidem vestigium habetur. Sed quomodo ex victoria Israel omnes populi ad plausum et iubilum provocantur? num ex v. 4 subiecit populos nobis, ipsi de sua clade iubentur manibus plaudere ? quomodo ex tali bello feliciter gesto sequitur regnum Dei universale ? v. 8. 9. 10? 4 In acceptione quam supra proposui cuncta facile fluunt. Minime habetur absurdum illud (quod Duhm psalmistae adscribere non veretur), populos invitarl ut de sua ipsorum clade exsultent. Verum 1ubilus indicitur de regno Dei universali quod psalmista mente praeocsupat ex v. 8-10 et statim in v. 3 directe enuntiat. Huius regni fundamentum et prima delineatio habetur in v. 4.5 occupatione terrae Palaestinae et electione populi. Bene notan- . dum est, in hac sola acceptione optime intelligi hanc dictionem : elegit nobis hereditatem suam; electio enim non iterum iterumqne per saeculorum cursum facta est; sed semel in perpetuum elegit Deus terram illam hereditatem suam. In hac autem electione (eleg. nobis) impletur promissio toties data patriarchis ; quae promissio terrae annexam habet aliam longe maiorem : benedicentur in te universae cognationes terrae ; vide Gen. 19, 1-3; 15,5-7; 18,18; 22,16-18; 96,3.4; 98,13.14 et 49, 8-10, ex quibus 619/18 luculentissime patet regnum Dei in Israel funda- fiat universale Atque hoc in nostro psalmo cum iubilo etiam annuntaatur. . "Titulo graeco adscribitur δευτέρα σχββάτου, nihil in hebraeo. Canticum est laudis et actionis gratiarum pro mirabili liberatione civi- - tatis Ierusalem; qui enim contra eam congressi sunt reges, hos Domi- - mus subito dissipavit (v. 2-8). Quae maiores nobis narrarunt, ipsi vidimus, Deum tueri civitatem suam ; unde laus Dei celebranda, cuius | auxilium in urbis incolumitate experimur (v. 9-15). Plerumque refertur psalmus ad cladem divinitus exercitui Sennacherib inflictam ; tum v. 5 non reges intellige, sed duces exercitus; sicut — rex Assur gloriabundus loquitur : numquid non principes mei reges sunt (Is. 10,9) ? alii probabilius censent designari expeditionem regum Ammon, Moab, Edom contra Iosaphat regem (2 Par. 20). Cui sententiae favet v. 5.6 et v. 10 (cf. 2 Par. 20,13 sq.); at contra est quod de perieulo ipsius urbis, de eius vel obsidione vel destructione nihil in ea expeditione occurrit; nam exercitus hostium consistit in Asasontha- - mar (Engaddi) et Iosaphat cum suis egreditur obviam eis per desertum Thecue (v. 2.20). Hostes caedibus mutuis pereunt; cum longe ab urbe interimantur, non intelligitur, cur tanta emphasi fiat adhortatio v. 13- 15 ; insuper cf. v. 2.4.9. | ' Periculum proxime imminuisse ipsi urbi iam indicatur, cum statim efferatur
46:3
… In composition with 'El ('Elōhim) or with Jahweh there appear especially the terms 'elōh = 'Most High' (Gen. 14:18-20, 22; Ps. 46:3; 77:56) and Saadaj (Gen. 17:1; 28:3; 35:11; etc.), usually translated 'Omnipotent', but whose etymological meaning is much disputed. …
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.