Jubilate Deo. An invitation to praise God.
The prophet inuiteth al men to praise God for his meruelous workes, and benefites donne to the Iewes. 7. Who being vngratful, 8. Gentiles are called, 16. and bring forth better fruict.
1Unto the end, a canticle of a psalm of the resurrection. Shout with joy to God, all the earth,Salmo, e cantico della risurrezione. Terra tutta quanta alza a Dio voci di giubilo:Vnto the end, a Canticle of resurrection. MAke ye iubilation to God al the earth,In finem. Canticum psalmi resurrectionis. Jubilate Deo, omnis terra; 2Sing ye a psalm to his name; give glory to his praise.canta salmi al nome di lui, rendi a lui gloriosa laude.say a psalme to his name: geue glorie to his praise.psalmum dicite nomini ejus; / date gloriam laudi ejus. 3Say unto God, How terrible are thy works, O Lord! in the multitude of thy strength thy enemies shall lie to thee.Dite a Dio: quanto son terribili, o Signore, le opere tue! a cagione della tua molta possanza i tuoi nemici fingeranno con te.Say ye to God: How terrible are thy workes ô Lord! in the multitude of thy strength thine enimies shal lie to thee.Dicite Deo: Quam terribilia sunt opera tua, Domine ! / in multitudine virtutis tuæ mentientur tibi inimici tui. 4Let all the earth adore thee, and sing to thee: let it sing a psalm to thy name.La terra tutta adori te, e canti tue lodi: canti laude al nome tuo.Let al the earth adore thee, and sing to thee: let it sing a psalme to thy name.Omnis terra adoret te, et psallat tibi; / psalmum dicat nomini tuo. 5Come and see the works of God; who is terrible in his counsels over the sons of men.Venite, e osservate le opere di Dio: terribile ne' suoi consigli verso i figliuoli degli uomini.Come ye, and see the workes of God: terrible in counsels ouer the chidren of men.Venite, et videte opera Dei: / terribilis in consiliis super filios hominum. 6Who turneth the sea into dry land, in the river they shall pass on foot: there shall we rejoice in him.Egli converte il mare in arida terra; passeranno il fiume a piede asciutto: ivi in lui ci allegreremo.Who turneth the sea into drie land, in the riuer they shal passe on foote, there we shal reioyce in him.Qui convertit mare in aridam; / in flumine pertransibunt pede: / ibi lætabimur in ipso. 7Who by his power ruleth for ever: his eyes behold the nations; let not them that provoke him be exalted in themselves.Egli ha un dominio eterno per sua potenza: gli occhi di lui sono aperti sopra le nazioni: coloro, che lo irritano non si inalberino dentro di loro.Who ruleth in his strength for euer his eyes looke vpon the gentiles: they that exasperate him let them not be exalted in themselues.Qui dominatur in virtute sua in æternum; / oculi ejus super gentes respiciunt: / qui exasperant non exaltentur in semetipsis. 8O bless our God, ye Gentiles: and make the voice of his praise to be heard.Benedite, o nazioni, il nostro Dio, e fate udire le voci con cui lo lo date.Ye Gentiles blesse our God: and make the voice of his prayse hearde.Benedicite, gentes, Deum nostrum, / et auditam facite vocem laudis ejus:
9Who hath set my soul to live: and hath not suffered my feet to be moved:Egli ha serbata l'anima mia alla vita, e non ha permesso, che i miei piedi vacillassero.Who hath put my soule in life: and hath not geuen my feete to be moued.qui posuit animam meam ad vitam, / et non dedit in commotionem pedes meos. 10For thou, O God, hast proved us: thou hast tried us by fire, as silver is tried.Perché tu, o Dio, hai fatto prova di noi: ne hai fatto saggio col fuoco, come si fa dell'argento.Because thou hast proued vs ô God: by fire thou hast tried vs, as siluer is tried.Quoniam probasti nos, Deus; / igne nos examinasti, sicut examinatur argentum. 11Thou hast brought us into a net, thou hast laid afflictions on our back:Ci hai condotti al laccio: hai aggravate di tribolazioni le nostre spalle:Thou hast brought vs into a snare, thou hast laide tribulations on our backe: thou hast set men vpon our heades.Induxisti nos in laqueum; / posuisti tribulationes in dorso nostro; 12Thou hast set men over our heads. We have passed through fire and water, and thou hast brought us out into a refreshment.duri uomini hai messi sopra le nostre teste. Siam passati pel fuoco, e per l'acqua, ma ci hai quindi condotti in lungo di ristoro.We haue passed through fire and water: and thou hast brought vs out into refreshing.imposuisti homines super capita nostra. / Transivimus per ignem et aquam, / et eduxisti nos in refrigerium. 13I will go into thy house with burnt offerings: I will pay thee my vows,Entrerò nella tua casa per offerire olocausti:I wil goe into thy house with holocaustes: I wil render thee my vowes:Introibo in domum tuam in holocaustis; / reddam tibi vota mea 14Which my lips have uttered, And my mouth hath spoken, when I was in trouble.scioglierò i voti pronunziati dalle mie labbra: E i quali la mia bocca proferì nel tempo di mia tribolazione.which my lippes haue distinguished. And my mouth hath spoken in my tribulation.quæ distinxerunt labia mea: / et locutum est os meum in tribulatione mea. 15I will offer up to thee holocausts full of marrow, with burnt offerings of rams: I will offer to thee bullocks with goats.Ti offerirò pingui olocausti col fumo de' capri: ti offerirò de' bovi, e de' montoni.Holocaustes with marrow wil I offer to thee, with incense of rammes: I wil offer to thee oxen with bucke goates.Holocausta medullata offeram tibi, cum incenso arietum; / offeram tibi boves cum hircis. 16Come and hear, all ye that fear God, and I will tell you what great things he hath done for my soul.Venite, udite tutti voi, che temete Dio, e racconterò quanto grandi cose ha fatto Dio per l'anima mia.Come ye, heare, and I wil tel al ye that feare God, what great things he hath done for my soule.Venite, audite, et narrabo, omnes qui timetis Deum, / quanta fecit animæ meæ.
17I cried to him with my mouth: and I extolled him with my tongue.A lui alzai le grida della mia bocca, e lo ho glorificato colla mia lingua.To him haue I cried with my mouth, and haue exulted vnder my tongue.Ad ipsum ore meo clamavi, / et exaltavi sub lingua mea. 18If I have looked at iniquity in my heart, the Lord will not hear me.Se io vedessi nel cuor mio l'iniquità, il Signore non mi esaudirebbe.If I haue beheld iniquitie in my hart, our Lord wil not heare.Iniquitatem si aspexi in corde meo, / non exaudiet Dominus. 19Therefore hath God heard me, and hath attended to the voice of my supplication.Ma Dio mi ha esaudito, e ha dato udienza alla voce delle mie suppliche.Therfore hath God heard, and hath attended to the voice of my petition.Propterea exaudivit Deus, / et attendit voci deprecationis meæ. 20Blessed be God, who hath not turned away my prayer, nor his mercy from me.Benedetto Dio, il quale non ha allontanato da me né la mia orazione, né la sua misericordia.Blessed be God who hath not remoued my prayer, and his mercie from me.Benedictus Deus, qui non amovit orationem meam, / et misericordiam suam a me.
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Calmet
Psalm. Cassiodorus, etc., add, "of David." But it is thought, he was not the author of this and the following piece, as his name is not in the original. (Calmet)
This argument is, however, of small weight.
Haydock
Resurrection. Hebrew, Origen's Septuagint, etc., omit these words, (Berthier, T. iii.) which seem to have been added by some Greek Christian, who thought he perceived some allusion to the resurrection of Christ, ver. 9. The Fathers have well explained it in this sense, though they also apply it literally to the return of the captives, (Theodoret; Calmet) and to the general resurrection, the end of all the miseries of the elect, (Bellarmine) as well as to the conversion of the Gentiles, (Genebrard) and the resurrection of a soul from the state of sin. (Haydock)
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Calmet
Lie. Prove faithless to thee, (Psalm 17:46., etc.) notwithstanding the evidence of thy wonders, and their deceitful professions. Thus the Samaritans pretended they wished to assist the Jews to build the temple; yet soon after obtained an order from court to hinder it, 1 Esdras 4:1., and 8:36. (Calmet)
Worthington
Pharao frequently promised to let the people go, but as often broke his word. (Worthington)
Menochius
They had been moved with servile fear. (Menochius)
Worthington
The sight of God's judgments upon the world was enough to inspire terror. (Worthington)
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St. Augustine
Men. Choosing some, and rejecting others, (St. Jerome) calling the Gentiles, while he casts off the Jews. (St. Augustine)
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Calmet
In him. God, (Haydock) Jesus, (Eusebius) or "on it," the river Euphrates, which we shall pass over with as much ease, as our ancestors did the Red Sea. So the prophets frequently speak in a figurative sense, Isaias 11:16., and 50:3., and Zacharias 10:10., and 4 Esdras 13:41. (Calmet)
Worthington
As Josue led the Israelites across the river Jordan on dry land, (Haydock) so we shall extol thy wonders. (Worthington)
Menochius
There, reflecting on these prodigies, both past and present, we shall rejoice. (Menochius)
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Calmet
Provoke him. The faithless Jews, or Gentiles; particularly those of Babylon; or those among God's people, who neglected his service, Aggeus iv., and 1 Esdras ix., etc. (Calmet)
These often gave way to murmuring, and are therefore exhorted not to be proud, lest they should be brought low.
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Gentiles. By this invitation, he predicts their conversion.
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Worthington
Moved. The apostles were most courageous. Only those Jews returned, who had separated themselves from impure idols, 1 Esdras 5:21. The Church never fails. If some apostatize, others embrace the faith. (Worthington)
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Calmet
Tried. So Daniel was treated, Daniel 3:21. The Babylonian captivity is compared to a furnace, as well as all severe trials of virtue, Proverbs 17:3., and Zacharias xiii. (Calmet)
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Calmet
Back. Hebrew, "loins." The Captives had experienced the greatest miseries, as the martyrs of Christ have done since. (Calmet)
Worthington
The Church is put to the most severe trials. (Worthington)
Haydock
Yet God brings no one into the net of sin. This is solely the effect of man's corruption. (Haydock)
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Calmet
Fire and water, which the Egyptians considered as the emblems of purity, (Horus. xli.) and which here denote the greatest tribulations. (Calmet)
Menochius
The just still overcome by God's grace, (Worthington) notwithstanding all the efforts of tyrants who may be set over them. (Menochius)
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Haydock
Uttered. These were alone deemed obligatory by the Jews, (Leviticus 5:4.; Calmet) yet the more enlightened knew that God discerns the secrets of hearts, whence the force of a vow proceeds. (Haydock)
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Calmet
Marrow. Malachy (Malachias 1:13.) reproaches some for presenting lean victims. (Calmet)
Offer. Hebrew ehese, "will make." Septuagint use poieso, in the same sense, and are followed by the writers of the New Testament.
Berthier
Do this, etc. (Berthier)
Worthington
The best external victims of the old law are here specified. Yet even then the internal sacrifice was most pleasing. (Worthington)
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Calmet
My soul. Every Israelite ought to cherish the same sentiments. (Calmet)
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Theodoret
Extolled, by meditation, (Muis) or God has immediately granted my request. (Theodoret)
Worthington
Some Latin Bibles read, "I have exulted under my tongue," which my heart directs. (Worthington)
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Haydock
Heart. Being enslaved to any passion. (Haydock)
Calmet
Iniquity and dissimulation hinder the effect of our prayers; and in some sense, it is true, that God does not hear sinners: (John 9:31., and 2 Timothy 2:9.) though He regards favourably such as wish to repent, like the publican, Luke 18:14. (Calmet)
Worthington
Whosoever would be heard, must repent of his sins. (Worthington)
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Mystical resurrection, Gentiles succeding in place of the Iewes.
Shew your internal ioy by external wordes and deedes.
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In drovvning the vvorld, in confounding the tongues in Babel, in burning Sodom and Gomorrha with brimston, in plaging the Aegyptians, in drovvning Pharao and his vvhole armie in the read sea; in destroying the Chananites and other infideles, in punishing the tenne tribes, and aftervvards the other tvvo by captiuitie, and innumerable other punishments, al for sinnes,
for vvhich euen the vvicked, though not sincerly conuerted, yet of seruile feare, feaned and falsly promised to amend, but performed it not: as Pharao afflicted vvith plagues, vvas forced to promise libertie to the children of Israel, vvhich he aftervvards denied.
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The read sea,
when Iosue brought the people ouer Iordan,
in remembring and reciting these singular benefites.
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Gods chosen people the Iewes did often exasperate God by their ingratitude, murmuring, and other sinnes: whom the prophet therfore admonisheth,
not to be proud, lest they be subdued, and brought lowe.
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By way of inuitation the Psalmist prophecieth the conuersion of Gentiles.
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The voice of the whole Church: confessing Gods prouidence and protection, that she neuer faileth; for the Iewes falling from Christ the Gentiles beleued in him; and some nations, or countries falling from Religion, others are conuerted.
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God suffereth his Church to be persecuted with al kindes of tribulation, as some are here recited.
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But through Gods assistance his seruants passe through, and ouercome al tentations.
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Sacrifice of thankes,
and voluntarie vowes,
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that which anie promiseth to God in tribulation, they must performe accordingly.
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Th•se were the best external sacrifices of the old law.
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But both then and now the internal sacrifices of contrite hart, of iustice, and of diuine praise best please God
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from the hart, which is vnder the tongue, and directeth the tongue what to speake.
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VVhosoeuer wil be heard in prayer, must repent of his sinnes.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.2
2. …Thence he beginneth, “Be joyful in God.” Who? “Every land” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.3
… …And what followeth? The Apostle hath concluded, “That there might not glory before God any flesh.” See ye how from us He hath taken away, that He might give glory: hath taken away ours, that He might give His own; hath taken away empty, that He might give full; hath taken away insecure, that He might give solid.…
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.4
4. “Say ye to God, How to be feared are Thy works!” (
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St Augustine of Hippo † AD 430 On Continence 30
… by a way of speech, that which is contained through that which contains; as it is said, The whole Forum talks of it, when men talk who are in the Forum. In this very way of speech it is sung in the Psalm, “Let all the earth worship Thee:”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.14
… But if He be as broad in His palm as in His sitting, He hath made our members quite unlike His. There is no resemblance here. Let the Christian then blush to set up such an idol in his heart as this. Wherefore take heaven for all saints. For the earth also is spoken of all who are in the earth, “Let all the earth worship Thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.8
8. Let Jews remain in their lies: to Thee, because in the multitude of Thy power they lied, let there be done that which followeth, “Let every land worship Thee, and play to Thee, play to Thy name, O Most Highest” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.8
… 4 ). A little before, Most Lowly, now Most Highest: Most Lowly in the hands of lying enemies; Most Highest above the head of praising Angels. O ye Gentiles, O most distant nations, leave lying Jews, come confessing. “Come ye, and see the works of the Lord: terrible in counsels above the sons of men” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Why, every one knows that in practice we very often find tenses interchanged when time is spoken of; and especially is this the custom of Holy Scripture, not only in respect of the past tense, and of the present; but even of the future, as for instance “Why did the heathen rage?” when they had not yet raged and “they shall cross over the river on foot,”
St Gregory of Nyssa † AD 395 Against Eunomius 3.1
… but if the characteristics which are contemplated by means of the names, in the created and in the uncreated nature, are in no case reconcilable or common to both, how can the misrepresentation of that man fail to be manifest to all, who dares to apply the name of servitude to Him Who, as the Psalmist declares, “ruleth with His power for ever
St Gregory of Nyssa † AD 395 Against Eunomius 4.9
… but, if he finds community with an inferior nature hard and insolent treatment, how is it honour for Him Who, as the prophet saith, “ruleth with His power for ever
St Gregory of Nyssa † AD 395 Against Eunomius 5.4
… Surely the judgment of pious men is not doubtful. For any one who knows clearly the difference which there is between the created and the uncreated, (terms of which the divergence is marked by dominion and slavery, since the uncreated God, as the prophet says, “ruleth with His power for ever
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.11
… The bottom He troubled, perchance in order that the bottom He might also empty: for in the case of certain evil men He emptied the sea from the bottom, and made the sea a desert place. Another Psalm saith this, “That turneth sea into dry land.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.9
9. Wherefore what hath He done by the terror of His counsel? He hath turned the sea into dry land. For this followeth, “That hath turned the sea into dry land” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.6
… For ever since it began to be gathered together, by Him Who quickeneth the dead, bone to its bone, joint to joint, and the Spirit of life and regeneration was given to it in their dryness, its entire resurrection has been, I know well, sure to be fulfilled: so that the rebellious should not exalt themselves,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.11
11. In whom? “In Him that reigneth in His virtue for everlasting” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.13
… Therefore, “I have covered in fasting My Soul.” Lastly, He put from Him even the gall which they offered: He chose rather to fast than to accept bitterness. For they enter not into His Body that are embittered, whereof in another place a Psalm saith, “They that are embittered shall not be exalted in themselves.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.24
… That which then the Jews did, in giving above the food which He had already taken that bitter draught to drink, the same they do that by evil living bring scandal upon the Church: the same do embittered heretics, “But let them not be exalted in their own selves.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.13
… He maketh us to live, He maketh us to persevere even unto the end, in order that for everlasting we may live.…
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.13
… Only when a Jew comes over to Christ, he is no longer Cain, nor goes out from the presence of God, nor dwells in the land of Nod, which is said to mean commotion. Against this evil of commotion the Psalmist prays, "Suffer not my feet to be moved;"
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.12
… Therefore He is powerful both to turn wills from evil to good, and to convert those that are inclined to fall, or to direct them into a way pleasing to Himself. For to Him it is not said in vain, “O God, Thou shalt turn again and quicken us;” it is not vainly said, “Give not my foot to be moved;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.1
1. When the Holy Gospel was being read, we heard what in truth ought at once to put every earnest soul in motion to seek, not to faint. For whoso is not moved, is not changed. But there is a dangerous movement, of which it is written, “Suffer not my feet to be moved.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.13
… now hath come the Seed of Abraham, in whom are blessed all nations. Bless ye Him in whom ye are blessed, “Bless our God, ye nations: and hear ye the voice of His praise.” Praise not yourselves, but praise Him. What is the voice of His praise? That by His Grace we are whatever of good we are. “Who hath set my Soul unto life” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.17
… Thou hast tried us by fire like as silver is tried. Thou broughtest us into the net; Thou layedst afflictions upon our loins. Thou hast caused men to ride over our heads; we went through fire and water; and thou broughtest us out into a place of rest
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… Thou sufferedst men to ride over our heads; we went through fire and water, and Thou broughtest us out into a wealthy place
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.14
14. “For thou hast proved us, O God; Thou hast fired us as silver is fired” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… ‘Thou didst place afflictions before us.’ But afterwards, having related their afflictions, they say, ‘Thou broughtest us forth into a wide place;’ and again, ‘In affliction Thou hast enlarged us
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.14
… “Thou hast laid tribulations upon our back.” For having been to ill purpose lifted up, proud we were: having been to ill purpose lifted up, we were bowed down, in order that being bowed down, we should be lifted up for good. “Thou hast laid tribulations on our back:” “Thou hast set men over our heads” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.3
… then came the cankerworm, then, what next I know not, one evil springing up after another. But for what purpose should I give a tragic description of the evils of the time, and of the penalty exacted from us, or, if I must rather call it so, the testing and refining we endured? At any rate, we went through fire and water,
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.2
… and may succeed in explaining their occasions and natures to those who are either free from them, or are still tied and bound by them, and so passing as the prophet says,
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St Basil the Great † AD 379 De Spiritu Sancto 25
… I should, for my own part, deny that the word in [or by] implies lower dignity than the word “with;” I should maintain on the contrary that, rightly understood, it leads us up to the highest possible meaning. This is the case where, as we have observed, it often stands instead of with ; as for instance, “I will go into thy house in burnt offerings,”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
84. No division, then, is implied in those particles, for each is a particle of conjunction. And lastly, we often find in holy Scripture the one inserted and the other understood, as it is written: “I will enter into Thy house in whole burnt-offerings,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.16
16. Observe how not only concerning a cool place, but neither of that very fire to be desired he hath been silent: “I will enter into Thy House in holocausts” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 95.4
… the confession of groaning to the repentance of him who confesseth. For men confess when they praise God: they confess when they accuse themselves; and the tongue hath no more worthy use. Truly, I believe these to be the very vows, of which he speaketh in another Psalm: “I will pay Thee my vows, which I distinguished with my lips.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.17
17. “I will render to Thee my vows, which my lips have distinguished” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.18
18. “And my mouth hath spoken in my tribulation.” How sweet ofttimes is tribulation, how necessary! In that case what hath the mouth of the same spoken in his tribulation? “Holocausts marrowed I will offer to Thee” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.19
19. Come ye, hear, and I will tell, all ye that fear God” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.21
… 19 ). Because I have not beheld iniquity in my heart. “And He hath listened to the voice of my prayer.” “Blessed be my God, that hath not thrust away my supplication and His mercy from me” ( ver. 20 ). Gather the sense from that place, where he saith, “Come ye, hear, and I will tell you, all ye that fear God, how great things He hath done to my soul:”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.19
… This creation fulfilleth its course: but they have very curiously sought it out, the Creator thereof have not known. This thing hear, this thing receive, “O ye that fear God, how great things He hath done to my soul:” if ye will, to yours also. “How great things He hath done to my soul.” “To Him with my mouth I have cried” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.20
20. “If I have beheld iniquity in my heart, may not the Lord hearken” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.21
21. “Therefore God hath hearkened to me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.21
21. “Therefore God hath hearkened to me” ( ver. 19 ). Because I have not beheld iniquity in my heart. “And He hath listened to the voice of my prayer.” “Blessed be my God, that hath not thrust away my supplication and His mercy from me” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… of rejoicing and salvation in the tabernacles of the righteous.” Then shall we cry unto Him we have been “glad according to the days wherein Thou hast afflicted us and the years wherein we have seen evil,” and you when you have been granted your prayer shall praise Him in the words “Blessed be God which not turned away my prayer nor His mercy from me.”
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Iubilate Deo omnis TI 2. Psalmum dicite nomini eius; | 6816 gloriam . Omnes admonentur ad Deum laudandum, qui potestatem suam exer :et in omnes gentes (v. 2-7), qui postquam populum suum afflixit, eum consolatus firmavit (v. 8-12); quare ei offeruntur sacrificia et laudis cantica ex corde puro, cuius preces benigne exaudiet (v. 13-20). — In hebraeo titulo nihil legitur de resurrectione. Adhortationi generali iubilate subditur modus
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v. 2 psalmum dicite, i.e. cantate gloriam nominis eius (hebr, Hier), date gloriam laudi eius, clarum canticum laudis eius. Nomen Dei denotat manifestationes Dei quibus cognitio eius hominibus panditur. Quare ad huius nominis gloriam celebrandam, opera Dei sunt commemoranda ; unde
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v. 3 quam ter- 28. 65, 3-9. i : Sox ribilia sunt opera tua; et horum operum quanta sit vis et efficacia, - declaratur : in multitudine ob magnitudinem potentiae tuae adulantur te inimicitui, mentientur simulant subiectionem, devotionem, reverentiam, quam animis non gerunt; cf. 17,45. Textus hebr potest aliter quoque iungi : dicite Deo : quam terribilis ! opera tua in magnitudine roboris tui; te adulantur inimici tui. Ad magnum affectum designandum repetitur v. 4 adhortatio; et ei subministratur argumentum laudis v. ὃ venite et videte opera Dei, terribilis in operatione super filios hominum, maxima reverentia metuendus cernitur in sua cum homine actione; atque eiusmodi magnalia sunt : qui convertit ὃ υεταστρέφων mare inaridam kerram, in flumine pertransibunt pede, alluditur adtrans- - itum. per mare rubrum et per Iordanem (Ex. 14; Ios. 3); sed haec magnalia simul documento sunt, qualiter Deus animadversurus sit in | exteras nationes pro securitate populi sui, et qualia beneficia paratus |. — sit concedere. | Cum allusione ad illa magnalia prophetae promittunt reditum ex exsilio; ita Is. 11,15.16; 42,15 ponam flumina in insulas et stagna arefaciam ; 43,2.16 haec dicit Dominus : qui dedit in mari viam et in aquis torrentibus semitam ; 44,97. A reducibus autem ex exsilio hunc psalmum cani, veteres iam docuerunt; ita Theod. et Theod. heracl. et para-- phrastes graecus, Euthymius, Beda, quibus consentit Calmet. Hiitaque reduces merito dicunt allusione 1118 commemorata : ibi laetemur in eo, inter sese exhortantes ad gaudium in Deo, qui uti olim, ita nunc similia pro populo egit
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v. 7 ef qui dominatur in virtute sua in aeternum; — et cum prophetae plurima iam edidissent vaticinia in gentes (Is. Ier. ,(.שן hoc Dei in gentes dominium merito peculiari ratione elferunt : oculi eiussuper gentes respiciunt; qui exasperant, rebelles ne extollantur; contumaces Deus deiiciet, ut in oneribus prophetarum praedicitur. Admonentur gentes, ut Deum laudent ob salutem populo Dei concessam, id iam indicatur Is. 44,23 : iubilate extrema terrae, quo- : niam redemit Dominus lacob, idque facile explicatur quia tandem gentibus bona Dei obventura sunt ex regno messiano, cuius praepara- סגו habetur in reditu etinstauratione populi (cf. Is. 42,4; 49,6; 60,9.9) ; redemptionem Israel Ieremias quoque gentibus annuntiat 31,10 : audite verbum Domini gentes et annuntiate in insulis quae procul sunt et dicite : qui dispersit Israel congregabit eum; cf. Ez. 36,23; eodem modo v. ὃ benedicite gentes Deum nostrum, qui posuit animam meam ad vitam, hebr animam nostram, qui nos, quàási,mortuos in exsi- 1 lio, ad vitam reduxit (cf. Ez. 37) et a casu nos erexit ita ut iam firma 3 securitate consistamus, e£ non. dedit in commotionem pedem nostrum 1 (hebr). Ex qua afflictione autem pervenerit ad novam illam vitam et stabilitatem, exponitur v. 10-12;
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v. 10 quoniam probasti nos rebus notari, etiam sequentibus suadetur, quibus solum tribulationes designantur;
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v. 12 induxisti nosin laqueum, hebr in rete, alii : in carcerem ; cf. Is. 42,22; posuisti tribulationes in dorso nostro ; cf. Lam. 5,5 ; targum posuisti catenam in lumbis nostris, similiter Sym χύχλωσιν, inclusionem τῇ ὀσφύϊ ju» femori nostro. Hisce conditio exsili notari videhumiliaverunt et dixerunt : incurvare, ut. transeamus, et posuisti ut ignem ef aquam, per varias angustias et tribulationes; cf. Is. 43,2; οἱ eduxisti nos in refrigerium ; consolatus es nos libertate concessa; Sym εἰς εὐρυχωρίαν, alii εἰς ἀνάπαυσιν, εἰς παραμυθίαν. hebr ἴῃ abundantiam ; sed veterum versiones suadent scribendum esse רוחה pro mass. ΠῚ. Pro isto refrigerio, pro liberatione ex captivitate babylonica (Ag.) iam persolvunt gratiarum aetionem v, 13 in£roibo in domum tuam .in holocaustis, xam igitur tempus est templi reaedificati, reddam tibi vota, quae locutum est os meum in fribulatione mea; talia vota enuntiantur multa ac optima sacrificia offerre volunt. Simul eum oblationibus 1unguntur laudes et enarrationes beneficiorum
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v. 16 narrabo quanta fecit animae meae; cf. v. 9-12; Deum autem opem flagitantibus contulisse uti in v. 14 vota fecerunt in tribulatione, ef exaltavi sub lingua mea, LXX, Hier in lingua mea; syr et exaltavi eum lingua mea ; hebr 231, targum laus eius sub lingua mea (id quod haud facile intelligitur, quomodo laus iam adsit sub lingua vel ibi quasi lateat ?), Sym xoi ὑψώθη παραχρῆμα ἣ γλῶσσά μου et exaltata est confestim lingua mea; textus mass. corrigendus erit secundum syr. Atque revera exsules admonentur ut orent Dominum (Is. 55,6) et propheta docet eos preces fundere (Is. 45,8; 91,9; 58,9; 63,1; 64,1). | Preces autem Deo acceptas ex puro corde fier1 oportet
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v. 18 iniquitatem. si aspexi in corde meo, 81 spectarem, intenderem pravum, non exaudiet Dominus ; quia autem iniquitatem non foviin corde meo( Eus. Theod. Ag.) — scimus quia peccatores Deus non audit (Ioan. 9,31; Corderius) — v. 19 propterea exaudivit Deus et attendit voci depreca- tionis meae ; sed attende illud διὰ τοῦτο, propterea, ideo (Hier) in hebr non poni, verum legi אכך profecto, attamen; Aq dox, syr tunc audivit, targum in veritate audivit Deus; itaque ex hebr non adscribitur exauditio
65:20
Deus qui non amovit non abstulit (Hier) orationem. meam et miseriadmodum ille conqueritur: sed et cum clamavero et rogavero, exclusit orationem meam (Lam. 3,8. Ag.). Affert Corderius sententiam ex S. Augustino : > cum videris non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia eius » (M. 36,801).
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In this symbolic meaning it is already found used in the Old Testament (Ps. 65, 11; Wis. 4, 7; Jer. 6, 16); in the New Testament the rich glutton, parched, asks Lazarus ut refrigeret linguam (Lk. 16, 24). St. Paul writes: Det misericordiam Dominus Onesiphori domui; quia saepe
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.