Deus misereatur. A prayer for the propagation of the church.
The prophet prayeth for (and withal foreshoweth) the propagation of the Church of Christ.
1Unto the end, in hymns, a psalm of a canticle for David.Sopra gli inni: salmo, o cantico di David.Vnto the end, in hymes, a Psalme of Canticle to Dauid.In finem, in hymnis. Psalmus cantici David. 2May God have mercy on us, and bless us: may he cause the light of his countenance to shine upon us, and may he have mercy on us.Iddio abbia pietà di noi, e ci benedica: faccia splendere la luce della sua faccia sopra di noi, e abbia di noi pietà.GOd haue mercie vpon vs, and blesse vs: illuminate his countenance vpon vs, and haue mercie on vs.Deus misereatur nostri, et benedicat nobis; / illuminet vultum suum super nos, et misereatur nostri: 3That we may know thy way upon earth: thy salvation in all nations.Affinchè la tua via conosciamo sopra la terra, e la salute tua (che è) per tutte le genti.That we may know thy way vpon earth: in al nations thy saluation.ut cognascamus in terra viam tuam, / in omnibus gentibus salutare tuum. 4Let people confess to thee, O God: let all people give praise to thee.A te dian laude, o Dio, i popoli: a te diano laude i popoli tutti.Let peoples ô God, confesse to thee: let al peoples confesse to thee.Confiteantur tibi populi, Deus: / confiteantur tibi populi omnes. 5Let the nations be glad and rejoice: for thou judgest the people with justice, and directest the nations upon earth.Li rallegrino, ed esultino le genti, perché tu governi i popoli nell'equità, e se' duce delle nazioni sulla terra.Let nations be glad & reioice: because thou iudgest peoples in equitie, and the nations in earth thou doest direct.Lætentur et exsultent gentes, / quoniam judicas populos in æquitate, / et gentes in terra dirigis. 6Let the people, O God, confess to thee: let all the people give praise to thee:Te confessino, o Dio, i popoli: te confessino i popoli tutti,Let peoples ô God confesse to thee, let al peoples confesse to thee:Confiteantur tibi populi, Deus: / confiteantur tibi populi omnes. 7The earth hath yielded her fruit. May God, our God bless us,la terra ha dato il suo frutto. Ci benedica Dio, il nostro Dio,the earth hath yelded her fruite. God, our God blesse vs,Terra dedit fructum suum: / benedicat nos Deus, Deus noster ! 8May God bless us: and all the ends of the earth fear him.Dio ci benedica, e lo temano tutte le estremità della terra.. God blesse vs: and let al the endes of the earth feare him.Benedicat nos Deus, / et metuant eum omnes fines terræ.
66:1
Calmet
For David, is not in Hebrew, nor in some copies of the Septuagint. (Calmet)
Calmet
Yet the psalm expresses the sentiments of the royal prophet, (Berthier) or it is a sequel to the two former [psalms], thanking God for liberty, and for rain. The Fathers explain it of the coming of Jesus Christ, and the calling of the Gentiles, ver. 5. It many have been sung when the first-fruits were brought to the temple. See Psalm lxxxiv. (Calmet)
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Upon us, to grant our requests; or may the Messias come, Hebrews 1:3.
Calmet
And may, etc., is in the Arabic, and in most copies of the Septuagint and Vulgate, though it is omitted in Hebrew, etc., "and we shall live." (Ethiopic) (Calmet)
Berthier
Perhaps it may be given to express the sense of Selah, which seems to have been a term of approbation. It does not alter the sense. (Berthier)
Worthington
God first forgives sins, and then bestows his manifold graces. (Worthington)
66:3
Menochius
Way. The true religion. (Menochius)
Berthier
This way is new, leading to new heavens, etc., Hebrews 10:20., and 2 Peter 3:13. (Berthier)
66:5
Earth. Thou art the Father and ruler of thy people. Let all submit to the sweet yoke of Christ, Zacharias 8:21.
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St. Jerome
Fruit, after rain; or, in a spiritual sense, Jesus Christ, the root, or bud of Jesse, (Isaias 4:2.; Calmet) born in Judea, (Berthier) of the holy Virgin. (St. Jerome)
Calmet
God. The triple repetition of God's name, insinuates the blessed Trinity, (Haydock; Fathers) and the prophet's earnestness. (Calmet)
Worthington
The faith of the Trinity is to be preached throughout the world, (Haydock) for the salvation of nations. (Worthington)
66:8
Menochius
Fear him. With holy fear and obedience. (Menochius)
Haydock
The blessings which God bestows upon his servants, and their piety, will induce many to embrace the truth. (Haydock)
66:1
This Psalme beginning to be songue by voices, instruments were adioyned.
66:2
God first remitte our sinnes:
then geue vs thy manifold graces,
grant faith and repentance,
and so forgeuenes of sinnes.
66:4
Al nations shal be conuerted.
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God the Fater,
God the Sonne,
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God the Holie Ghost, saue the peoples of al nations, by Euangelical preaching of thee, the most Blessed Trinitie.
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St Augustine of Hippo † AD 430 Letters of St. Augustin 93.35
… nevertheless, whereto we have already attained, let us walk by the same rule,” —in that way, namely, which Christ is; of which way the Psalmist thus speaks: “God be merciful unto us, and bless us, and cause His face to shine upon us: that Thy way may be known upon earth, Thy saving health among all nations.”
St Augustine of Hippo † AD 430 City of God 10.32
… This is the universal way, of which it is said in holy prophecy, “God be merciful unto us, and bless us, and cause His face to shine upon us; that Thy way may be known upon earth, Thy saving health among all nations.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.1
1. Your Love remembereth, that in two Psalms, which have been already treated of, we have stirred up our soul to bless the Lord, and with godly chant have said, “Bless thou, O my soul, the Lord.” If therefore we have stirred up our soul in those Psalms to bless the Lord, in this Psalm is well said, “May God have pity on us, and bless us” (
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 3.14
… She did not however pay the least attention to his orders, but put still greater energy into their chaunt, and when the emperor passed by again told them to strike up “Let God arise and let his enemies be scattered.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.5
… he saith what? “Now Thou lettest go,” he saith, “O Lord, Thy servant in peace, for mine eyes have seen Thy Salvation.” Therefore, “May God bless us, and have pity on us; may He lighten His countenance upon us, that we may know on earth Thy Way!” In what earth? “In all nations.” What Way? “Thy Salvation.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.6
6. What followeth because the Salvation of God is known in all nations? “Let the peoples confess to Thee, O God” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.7
7. And because this confession leadeth not to punishment, he continueth and saith, “Let the nations rejoice and exult” (
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St Methodius † AD 311 Oration on the Palms 1
… I came forth from God, and am come into the world, and My glory is the glory of My Father also. Even thus these foolish ones, being convinced by our Saviour-God, ceased to answer Him again, the truth stopping their mouths; but adopting a new and foolish device, they took counsel against Him. But let us sing, Great is our Lord, and great is His power;
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Tertullian † AD 220 An Answer to the Jews 13
… but the Christ who was crucified. Moreover, the “hands and feet,” are not “exterminated,” except His who is suspended on a “tree.” Whence, again, David said that “the Lord would reign from the tree :” for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.10
… For when in Esaias God is addressed thus, For Thou art our Father, though Abraham be ignorant of us , and Sarah travailed not with us , need we inquire further on this point? And if the Psalmist says, Let them be troubled from His countenance, the Father of the fatherless, and Judge of the widows
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.20
… be our surety for the future. Present a people purified by suffering and fear. Beg for bodily sustenance, but beg rather for the angels’ food that cometh down from heaven. So doing, thou wilt make God to be our God, wilt conciliate heaven, wilt restore the former and latter rain: the Lord shall show loving-kindness and our land shall yield her fruit;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.8
8. He exulteth, rejoiceth, exhorteth, he repeateth those same verses in exhortation. “The earth hath given her fruit” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.9
… Great in that place is the fruit: the earth hath given her fruit, both great fruit, and most excellent fruit. Ought by any means that earth alone to give her fruit? “May there bless us God, our God, may there bless us God” (
66:2
v. 2 fere recolitur forma benedictionis sacerdotalis (Num. 6,24; Eus. Ag. Gen.); illuminet vultum suum cf. 26,1; 30,17; 33,6; 35,10; 43,4; ut cognoscamus viam tuam, petunt accepta benedictione messis benedictionem sublimiorem, cognitionem viae Domini, operum Domini quae hominibus praescripsit; targum : ut innotescat in terra via tua, in omnibus populis redemptio tua. Ita quoque verte hebr : ad cognoscendam viam tuam, et inter omnes gentes salutem tuam, vel ut bene habet Hier: ut nota fiat in terra via tua, in universis gentibus salus tua. Iam respicitur benedictio illa universalis, olim in Abraham omnibus promissa; quare admonentur populi ad Deum laudandum v. 4.6. Exprimitur
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v. 5 desiderium, ut gentes laetentur et exsultent de iusta et benigna Dei gubernatione, ut sub eius regimine laetam agant vitam. Psalmus magnam spirat in exteras nationes benevolentiam et vaticinia messiana de salute gentibuslargienda optime delineat eo quoque, quod v. Somnes populi in universo orbe ut fiant cultores Dei, precando exop- Psaltes incipit ἃ verbis Moysi (Num. 16,35). Dominus exsurgit ; inde territi hostes diffugiunt, iusti exsultant; Domino iter facienti laudes canendae sunt, protectori populi sui in sanctuario suo (v. 2-6). Laudes autem Domini celebrantur commemoratione antiquorum mag- . nalium Deiin eductione ex Aegypto, in itinere per desertum, in fertilitate terrae, in victoriis, in prosperitate populi (v. 7-15). Celebrantur laudes porro in electione 5826108111 stabilis in Sion, ad quem montem Dominus triumphator sollemni pompa ascendit (v. 16-19); laudes triumphatoris etiam ex antiquo oraculo proponuntur (v. 20-24), et ipsa pompa describitur (v. 25-28). Celebratur demum maiestas Domini in Sion regnantis, cui reges munera afferent; qui hostes coercebit, cui tandem omnes gentes obsequium praestabunt et qui ex sanctuario suo virtutem suam manifestat (v. 29-36). Si quaeritur de tempore et occasione psalmi, plurimae feruntur opiniones. Qui aliquam rem gestam vel victoriam celebrari assumunt, assignant vel 2 Reg. 6, vel vietoriam David de Syris, Edomitis 2 Reg. 8.10, vel de Syris, Edomitis, Ammonitis 2 Reg. 11.12; vel generatim de omnibus victoriis celebrari canticum; cum autem templi mentio fiat, alii commemorari volunt victoriam Iosaphat de Moab et Edom (4 Reg. 3), vel victoriam Ezechiae de Assyriis reportatam 4 Reg. 19 vel in celebratione paschali 2 Par. 30, vel vic- Lorias Machabaeorum 1 Mach. 5 post consecrationem templi ; vel quia Basan fit mentio, celebrari et commendari res gestas ab Alexandro [annaeo. En, a tempore Davidis per decursum saeculorum iam ventum est usque ad annum fere 70 ante Christum ! Aliis placuit nullam spectari rem gestam, sed notionem proponi propheticam regni Dei. | Imprimis ob oculos habendum est, clare describi Dominum ascendere in Sion et agi pompam sollemnem ; unde facile sequitur arcam transferri in Sion. lam quod in v. 17 ex textu hebr dicitur, quam ibi montes magni Dasan cum invidia quadam respicere ad parvum montem Sion, eo quod ipse ex beneplacito Dei sit electus ut arcam recipiat, seu ut Dominus ibi habitet. Iam talis affectus invidiae apte supponitur et exprimitur ex tempore electionis et translationis primae; minus bene post longius tempus, quando iam ipsa diuturnitate et assuetudine vehementia affectus subsidere solet atque imminui. Quare poetice non minus quam psychologice in ista. montium magnorum personificatione et in eorum invidiae affectu cerni oportet ipsam primam montis Sion electionem. Quod vero legitur v. 19, videtur esse allusio satis clara ad expugnationem arcis Sion ; iactabant lebusaei : "non ingredietur David huc. Expugnatione facta habitavit David in arce, vocavit eam civitatem David et adduxit arcam in civitatem David . eum gaudio (2 Reg. 5, 6.9 ; 6, 12). Electio stabilis sanctuarii, in quo Deus habitare singulari ratione concipitur, quasi cumulum et ultimam addit perfectionem beneficiis eousque collatis atque simul est sollemnis quaedam promissio ac firmum documentum stabilis regni Dei in Israel, quod regnum (iam ex oraculis patriarchis concessis) gentes quoque complecti debebit. Quare intellgitur, cur psaltes recenseat beneficia accepta, cur ipsam electionem . sanctuarii sollemni pompa celebrari describat : in. salutem populi, in ruinam rebellium, cur tandem hoc sanctuarii beneficium ad gentes quoque pertinere praesagio messiano demonstret. De sublimissimo hoc psalmo adnotat AR. Cornely, Psalmorum Synopses, Paris 1899, p. 50 : « Hymnum esse messianicum ex Eph. 4,8 sqq. constat, ubi S. Pàulus v. 19 de Christi ascensione explicat; at eum simili modo, quo Ps. 46., eminente (vel forte etiam typico) potius quam litterali suo sensu de hoc mysterio agere, cum plerisque recentioribus arbitramur ». | Manifestationem Dei esse pro diversa hominum indole in ruinam et in salutem uti v. 2-8 et 7 exprimitur, ita quoque 21 sq. et 30 sq. proponitur. Prima psalmi verba deprompta sunt ex Num 10, 90 ; cum elevaretur arca ad iter per desertum instituendum, dicebat Moyses : surge Domine et dissipentur inimici tui et fugiant qui oderunt te a facie tua. Quae verba hic ex hebr efferuntur per affirmationem : exsurgit Deus; disperguntur inimici eius, et fugiunt osores eius a facie eius ; hisce itaque verbis res olim gesta nobis ob oculos ponitur : elevatur arca, portatur in agmine Israelitarum — moneri itaque videmur ipsis verbis inaugurari pompam qua transferatur arca. Effectus Domini exsurgentis 1. e. opem ferentis in v. 3 cum 780811026 describitur: sicuf fumus de ficit, dissipatur plane et evanescit, sicut cera diffluit, diluitur, sic tolluntur, 3 Plane alius est Dei auxiliatoris effectus in iustos 4.צ et iusti laetantur et exsultant in conspectu Dei ; etiam hic effectus melius describitur pereunt impii ; celeritas et facilitas ruinae depingitur ; cf. atas - per affirmationem ; vulg. epulentur, LXX εὐφρανθήτωσαν ; in vulg etiam ἑορτάζειν vertitur epulari. Hane Dei opitulatoris manifestationem laudum : canticis celebrandam esse dicitur v. 5 canite, psallite nomini eius Deo 1 hymnum dicite ob ea quibus se manifestat ; ifer facite'ei, viam parate ; ascendenti per deserta (hebr, Hier); ex verbis .צ 2 et eorum histo- | rica signifieatione intelligitur, cur praeparatio pompae ad arcam transferendam exhibeatur tamquam :.viam parate Domino ingredienti per desertum ; qua comparatione 1am indicatur simul memoria beneficii in Σινὰ, Dei quiin Sinai se manifestavit ; cf. Deut. 4, 11 mons ardebat usque ad coelum ; Deus descendit super montem in igne (Ex. 19, 18) : gloria Domini habitavit super Sinai et erat species gloriae, sicut ignis ardens super verticem montis (Ex. 24, 16.17); locutionis modus habetur quoque Iud. 5. 4. 5. Hebr legitur : antefaciem Dei, hic Sinai, ante faciem Dei. In LXX lectiones variant ;-omittitur του Σινα, scribitur etiam τοῦτο Σινα. Bonum sensum praebet lectio vulgaris (uti supra). Ipsis vocibus deserti et Sinai magna illa Dei beneficia in memo- 15. Ubertas terrae declaratur v. 10 pluviam largam tribuis hereditati tuae, est simul symbolum benedictionis divinae ; uti alias, terra dicitur hereditas Domini ; nam statim sequitur
66:6
… Is. 43:16; 51:10; Ps. 66:6; 78:13; 106:9; 114:3); Moses (v.) emerges in the history of Israel as liberator, shaper of national unity and lawgiver; Hebrew worship was formed of feasts (Passover and Pentecost) …
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.