Notus in Judaea. God is known in his church: and exerts his power in protecting it. It alludes to the slaughter of the Assyrians, in the days of king Ezechias.
The royal prophet singeth Gods praises, for his particular prouidence towards the Iewes: 10. further to be extended to al the meeke of the whole earth.
1Unto the end, in praises, a psalm for Asaph: a canticle to the Assyrians.Salmo di Asaph: cantico sopra gli Assiri.Vnto the end, in prayses, a Psalme to Asaph, a Canticle to the Assirians.In finem, in laudibus. Psalmus Asaph, canticum ad Assyrios. 2In Judea God is known: his name is great in Israel.Dio è conosciuto nella Giudea: in Israello è grande il suo nome.God is knowne in Iewrie: in Israel his name is great.Notus in Judæa Deus; / in Israël magnum nomen ejus. 3And his place is in peace: and his abode in Sion:E sua sede è nella pace, ed ha sua abitazione in Sionne.And his place is made in peace: and his habitation in Sion.Et factus est in pace locus ejus, / et habitatio ejus in Sion. 4There hath he broken the powers of bows, the shield, the sword, and the battle.Ivi egli ha distrutta la forza degli archi, lo scudo, la spada, e la guerra.There he brake the powres of bowes, the shilde, the sword, and the battle.Ibi confregit potentias arcuum, / scutum, gladium, et bellum. 5Thou enlightenest wonderfully from the everlasting hills.O tu, che spandi mirabilmente tua luce dalle alte montagne:Thou doest illuminate meruelousely from the eternal mountaynes:Illuminans tu mirabiliter a montibus æternis; 6All the foolish of heart were troubled. They have slept their sleep; and all the men of riches have found nothing in their hands.son rimasti conquisi tutti gli stolti di cuore. Dormirono il loro sonno, e nulla trovarono nelle loro mani tutti questi uomini tesoreggianti.al the foolish of hart were trubled. They slept their sleepe: and al the men of riches found nothing in their handes.turbati sunt omnes insipientes corde. / Dormierunt somnum suum, / et nihil invenerunt omnes viri divitiarum in manibus suis. 7At thy rebuke, O God of Jacob, they have all slumbered that mounted on horseback.Al tuono delle tue minacce, o Dio di Giacobbe, si addormentarono i cavalieri.At thy reprehension ô God of Iacob, they haue al slumbered that mounted on horses.Ab increpatione tua, Deus Jacob, / dormitaverunt qui ascenderunt equos. 8Thou art terrible, and who shall resist thee? from that time thy wrath.Terribile se' tu, e chi a te farà resistenza? l'ira tua è antica.Thou art terrible, and who shal resist thee? from that time thy wrath.Tu terribilis es; et quis resistet tibi ? / ex tunc ira tua. 9Thou hast caused judgment to be heard from heaven: the earth trembled and was still,Dal cielo facesti sentire il tuo giudizio: tremò la terra, e si tacque;From heauen thou hast made thy iudgement hearde: the earth trembled and was quiet.De cælo auditum fecisti judicium: / terra tremuit et quievit 10When God arose in judgment, to save all the meek of the earth.Allorché Dio si levò su per far giudizio, per tutti salvare i mansueti della terra.When God arose vnto iudgement, that he might saue al the meeke of the earth.cum exsurgeret in judicium Deus, / ut salvos faceret omnes mansuetos terræ.
11For the thought of man shall give praise to thee: and the remainders of the thought shall keep holiday to thee.L'uomo, che rifletterà, darà a te laude; e la fine de' suoi pensieri sarà di onorarti con giorni festivi.Because the cogitation of man shal confesse to thee: and the remanes of the cogitation shal keepe festiual day to thee.Quoniam cogitatio hominis confitebitur tibi, / et reliquiæ cogitationis diem festum agent tibi. 12Vow ye, and pay to the Lord your God: all you that are round about him bring presents. To him that is terrible,Offerite voti al Signore Dio vostro, e scioglieteli, o voi tutti, che stando intorno a lui gli presentate dei doni, A lui terribile,Vowe ye, and render to our Lord your God: al ye that round about him bring giftes. To the terrible,Vovete et reddite Domino Deo vestro, / omnes qui in circuitu ejus affertis munera: / terribili, 13Even to him who taketh away the spirit of princes: to the terrible with the kings of the earth.a lui, che toglie lo spirito ai grandi, a lui, che è terribile ai re della terra.and him that taketh away the spirite of princes, terrible to the kinges of the earth.et ei qui aufert spiritum principum: / terribili apud reges terræ.
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Haydock
Assyrians. Septuagint, "against the Assyrian," Sennacherib, 4 Kings 19:35. (Haydock)
Grotius
David composed this after his victory over the Ammonites, and Ezechias used it when he was delivered from the Assyrians. (Grotius)
Berthier
This part of the title is of no great authority, as it is not found in Hebrew, etc. (Berthier)
Worthington
The psalm seems to speak of the victories of all the just; (Menochius) and instances one memorable example in the defeat of the Assyrians. (Worthington)
St. Augustine
The Church triumphs over her persecutors. (St. Augustine)
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Haydock
This shews that the psalm was composed after the separation of the tribes, (Calmet) though not invincibly; as the names of Juda and Israel were used in David's time. (Haydock)
St. Augustine
The divine worship was almost confined to the promised land till the birth of Christ; whose gospel has diffused light throughout the world. (St. Augustine; Calmet, etc.)
Berthier
See Jeremias 60:23. (Berthier)
Menochius
A Christian is the true Juda, or "Confessor." (Menochius)
Worthington
God was known to some philosophers, but not by such special benefits. (Worthington)
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Peace. Hebrew Shalem.
Calmet
Abode. Hebrew, "tent or hut," an expression which shews, how much the finest structure of the East was beneath God's majesty. (Calmet)
Worthington
He suffered the rest of the world to follow their own inventions, and false gods, reserving Israel for his Church. (Worthington)
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There. In that favoured country. The army of Sennacherib perished on its road to Pelusium, 4 Kings xx.
Haydock
Powers. Hebrew, "sparks," (Calmet) or "burning arrows." (Montanus) (Psalm 7:14., and 119:4.) (Haydock)
Worthington
All the opponents of the Church, or Sion, must perish. (Worthington)
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Calmet
Hills. Of Juda, which are styled eternal, on account of their stability, Deuteronomy 33:15. Hebrew seems to be incorrect. (Calmet)
St. Jerome
"Thou art a light magnificently from (Haydock) or more than, (Berthier) the mountains of the captivity." (St. Jerome)
Or, "of prey." (Protestants)
Theodoret
"Thou art more terrible....than the richest mountains." (Theodoret)
Berthier
Yet this comparison hardly suits in this place, (Calmet) and Houbigant prefers the Vulgate and Septuagint, who may have read terem, "before," or saraph, "of the seraph," (alluding to God's seat upon the ark) instead of tareph, "prey." (Berthier)
Worthington
God grants victory to his people, and enlightens them with the true faith. (Worthington)
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Berthier
Troubled. Hebrew, "plundered," or "stupified." (Berthier)
Hymn on War
The haughty and blasphemous Sennacherib, Rabsaces, etc., were full of dismay, when the destroying angel slew 185,000 (Calmet) in the dead of the night. "What dire astonishment, ye men Of Media, sunk you to despair?" (Hymn on War, p. 52.; Haydock)
Sleep in death, Job 27:19.
Calmet
Of riches, with which they are possessed, as with a fever, (Seneca, ep. cxix.) and of which they dread, Isaias 29:8. (Calmet)
Menochius
Yet the most opulent must die, and are foolish in clinging to riches, since they can carry nothing away. (Menochius)
Berthier
Hands. Hebrew, "the men of the army have not found their hands." (Berthier)
Haydock
They could not use their arms against a spirit. (Haydock)
Berthier
Christ has enlightened the mountains, his apostles; and fools despise their instructions, as the Athenians did St. Paul's, being too much attached to the world. (St. Augustine) (Berthier)
Worthington
Though they may be troubled, they will not open their eyes to be convinced. Hence, they have no oil of good works, when they awake in eternity. [Matthew xxv.] (Worthington)
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Calmet
Mounted. Hebrew, "the chariot and horse." (Calmet)
Berthier
But the riders are meant. (Berthier)
Calmet
Rabsaces had boasted, that Ezechias could not find men to mount 2,000 horses, if he should give them to him, 4 Kings 18:23. (Calmet)
Haydock
But God chastised his vain boasting. (Haydock)
Worthington
While he defends his people, their enemies seem to slumber. (Worthington)
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Berthier
And. Hebrew, "thou, and who shall subsist before thee in the moment of thy wrath?" Houbigant rejects the second thou. (Berthier)
Challoner
From. From the time that thy wrath shall break out. (Challoner)
Ex tunc, often relates to a distant period. We have long known the effects of thy indignation. (Calmet) (Hebrews 10:31.)
Worthington
At the first notice of thy will the enemy is dejected, and fears thy potent anger. (Worthington)
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St. Augustine
Heard. Some editions of the Septuagint read, "thou hast darted judgment." (St. Augustine)
Calmet
Still. All were filled with astonishment, and Sennacherib was glad to escape in the most private manner. (Calmet)
Worthington
Persecutors will all be terrified when the signs of judgment begin to appear in heaven, which are here represented as past, on account of their certainty. (Worthington)
Menochius
The divine power will be again displayed. (Menochius)
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Berthier
God. After the signs of dissolution, the Son of God shall come to judge. (Berthier)
St. Augustine
The earth is now full of bustle: but then all shall be silent. (St. Augustine)
Calmet
Meek. Ezechias had given large sums to preserve peace, 4 Kings 18:14. (Calmet)
Worthington
Judgment will take place for the sake of the just. (Worthington)
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Tirinus
To thee. The enemy shall repress his resentment, when he beholds the fall of Sennacherib. (Tirinus)
Berthier
The people who had been delivered, express their constant sentiments of gratitude. They revolve in mind the wonders of God, (Haydock) both in time and in eternity, and keep holidays in memory of such benefits. (Berthier)
St. Jerome
Hebrew, "for the wrath of man shall confess to thee, thou shalt be girded with the remains of wrath." (St. Jerome)
Haydock
The fury of the enemy shall only cause thy power to shine forth in his destruction. (Haydock)
Berthier
Petau unites both these ideas, in his beautiful Greek verses, though it must be confessed, this passage is very obscure, both in the original and versions. (Berthier)
Worthington
Men shall meditate on these benefits, and praise God with gladness, being moved to make vows, even of things left to their discretion, which they must perform. (Worthington)
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Calmet
God. Victims of thanksgiving, as was customary after a victory, Psalm xxi., xxvi., xlix., and xiv. He speaks to the people who had been spared, particularly to the priests, though it may be understood also of foreign nations, who complied with this invitation, 2 Paralipomenon 32:22. (Calmet)
Berthier
Vows, and their completion, ought not to be separated, even though the thing vowed may have been before a matter of choice, as virginity, etc. (St. Augustine) (Berthier)
Haydock
What says Luther? (Haydock)
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Calmet
Away. Hebrew, "he will cut off," (Montanus) like grapes: which means rather to destroy, than to bereave of counsel, Isaias 19:13. This might be written after Sennacherib was slain, 4 Kings 19:37. (Calmet)
Worthington
God is terrible, and will demand an account even of princes, respecting vows and other good works. Great discretion is therefore requisite. (Worthington)
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From that time, etc.... From the time that thy wrath shall break out.
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For the congregation of faithful and godlie people
Amongst others, one notorious example of Gods prouidence is recorded of an hundred fourescore & fiue thousand Assirians, slame in one night by an Angel. 4. Reg. 19.
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God was not only knowen in general, as to pagane Philosophers, and some others, but more particularly to the Iewes, the issue of Abraham, Isaac, and Iacob, by his special benefites towards them.
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God suffering al other nations to erre for their sinnes, in their fond phantesies of false goddes, reserued the Israelites for his Church,
establishing the principalitie therof in Sion.
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For obtaining and conseruing of Sion from wicked Infidels, God ouerthrewe al sortes of contrarie forces.
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God not only gaue his people temporal victories ouer their enimies, but also illuminated their mindes with knowlege of true religion:
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others are often trubled in mind, hearing the truth, but are not conuerted through their obstinate follie.
VVorldlie men in supine carlesnes as in a sleepe, passe ouer this life, and afterwards find themselues excluded from heauen, for lacke of merites, and good workes, with the foolish virgins.
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God vndertaking the defence of his people, and threatning the aduerse part,
they failed in courage, as men ouercome with drowsines of sleepe.
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Euen from the first notice of thy wil, the aduersaries were deiected, fearing thy po•e•• wrath.
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Terrible signes from the firmament appearing before the day of iudgement,
The Prophetes •• often speake in the pretertence, for the assurance of the thinges to come.
persecuters and others being terrified shal be astonied and silent.
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God vvil come to iudge the vvorld, more especially for the iusts sake.
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Men that shal seriously thinke and meditate vpon these thinges, vvil praise and thanke God for them:
and the effect, and svvere repast of such meditation, shal make as it vvere a great festiual day, in the deuout soule spiritually ioyned vvith God.
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The soule thus inflamed with Gods loue, is then apt of gratitude, for his goodnes tovvardes man, to make vovves of thinges vvherto vve are not obliged,
but most necessarie it is to be maturely aduised, and not rashly, nor lightly to vovv; for being once vovved, vve are strictly bound to vvhatsoeuer vve haue lavvfully promised. And it is great sinne to vovv vndiscretly.
Remembring that for vovves, and al other vvorkes vve must ansvver to God, vvho is a terrible iudge, readie to punish in bodie and soule., sparing none for their greatnes, not princes, nor kinges, nor vulgar sorte, for al are to him alike.
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St Irenaeus of Lyons † AD 202 Against Heresies 3.9.2
… “Turn not away the face of Thine anointed. The Lord hath sworn a truth to David, and will not turn from him. Of the fruit of thy body will I set upon thy seat.” And again: “In Judea is God known; His place has been made in peace, and His dwelling in Zion.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;” and, “In Judah is God known;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… but the presence of the Word abolished death . And no longer in Adam are we all dying ; but in Christ we are all reviving. And then, from Dan to Beersheba was the Law proclaimed, and in Judæa only was God known; but now, unto all the earth has gone forth their voice, and all the earth has been filled with the knowledge of God
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 4
… but now that death and the kingdom of the devil is abolished, everything is entirely filled with joy and gladness. And God is no longer known only in Judæa, but in all the earth, ‘their voice hath gone forth, and the knowledge of Him hath filled all the earth
St Ambrose of Milan † AD 397 On the Holy Spirit 1.8
… But when the ointment has been poured out of that vase wherein it was enclosed, it spreads far and wide; so, too, the Name of Christ before His coming amongst the people of Israel was enclosed in the minds of the Jews as in some vase. For “God is known in Judah, His Name is great in Israel;”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.21
… The wheel, then, within a wheel is life under the Law, life under grace; inasmuch as Jews are within the Church, the Law is included in grace. For he is within the Church who is a Jew secretly; and circumcision of the heart is a sacrament within the Church. But that Jewry is within the Church of which it is written: “In Jewry is God known;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
… When our peasant planted figs, he found that whereof the philosopher knew nothing, for God hath chosen the foolish things of this world to confound the strong. Are we to believe the Jews? for God was once known in Jewry. Nay, but they deny that very thing, which is the foundation of our belief, seeing that they know not the Father, who have denied the Son.
St Ambrose of Milan † AD 397 Concerning Widows 3
19. For the prescient man observed the sign of the future growth of the Church. For first in Judæa the dew of the divine utterance began to give moisture (for “in Jewry is God known”),
St Jerome † AD 420 The Letters of St. Jerome 58.3
… then God ceased to be known in Judah only and His name to be great in Israel alone;
St Jerome † AD 420 The Letters of St. Jerome 60.4
4. Moreover before the resurrection of Christ God was “known in Judah” only and “His name was great in Israel” alone.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.5
… i.e. , that God may so become known to them, that they shall reckon nothing more holy, and which they are more afraid of offending. For, because it is said, “In Judah is God known; His name is great in Israel,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 105.1
… In itself, indeed, the glory of the Father could neither be diminished nor enlarged; but without any doubt it was less among men when God was known only in Judea:
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 106.4
4. Accordingly, let us now see what He says about those disciples of His who were then listening to Him. “I have manifested,” He says, “Thy name unto the men whom Thou gavest me.” Did they not, then, know the name of God when they were Jews? And what of that which we read, “God is known in Judah; His name is great in Israel”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.8
8. “For God is the King of all the earth” ( ver. 7 ). What? And before was He not God of all the earth? Is He not God of both heaven and earth, since by Him surely were all things made? Who can say that He is not his God? But not all men acknowledged Him their God; and where He was acknowledged, there only, so to say, He was God. “In Judah is God known.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.2
2. “Known in Judæa is God, in Israel great is the Name of Him” (
Pope St Leo I the Great † AD 461 Sermons 33
… In the three Magi let all people worship the Author of the universe: and let God be known not in Judæa alone, but in all the world, so that everywhere “His name” may be “great in Israel
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Origen † AD 254 Origen Against Celsus 7.29
… large land” of Moses is not contrary to the intention of the Divine Spirit, we have only to read in all the prophets what they say of those who, after having left Jerusalem, and wandered astray from it, should afterwards return and be settled in the place which is called the habitation and city of God, as in the words, “His dwelling is in the holy place;”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 20.21
… Those who came to invade Thine inheritance, have been made coheirs with God. I have those as protectors whom I considered to be adversaries. That is fulfilled which the Prophet sang of the Lord Jesus that “His dwelling is in peace,” and “There brake He the horns of the bows, the shield, the sword and the battle.”
St Jerome † AD 420 The Letters of St. Jerome 75.1
… but on earth where sedition reigns, and war and discord hold sway, peace must be gained by prayer, and it is to be found not among all but only among men of good will, who pay heed to the apostolic salutation: “Grace to you and peace from God our Father and the Lord Jesus Christ.” For “His abode is in peace and His dwelling place is in Zion,”
St Jerome † AD 420 The Letters of St. Jerome 125.14
… Nay more, we must do good if we are to depart from evil. We must seek peace if we are to avoid war. And it is not enough merely to seek it; when we have found it and when it flees before us we must pursue it with all our energies. For “it passeth all understanding;” it is the habitation of God. As the psalmist says, “in peace also is his habitation.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 111.3
… even as He, who died for us and liveth for us, also prayeth for us, that we may be one in them; because “His [dwelling] place was made in peace,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.3
3. “And there hath been made in peace a place for Him, and His habitation is in Sion” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 22
“Seek” (He says) “and ye shall find” ( Matt. vii. 7 ): but how can we find the Lord? Consider how gold is found; with much labor. [“I sought the Lord] with my hands” (it is said) “by night before Him, and I was not deceived” ( Ps. lxxvii. 2 . See LXX [
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.4
4. “There He hath broken the strength of bows, and the shield, and the sword, and the battle” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… And, The light of the righteous is everlasting; and Thou art shining wondrously from the everlasting mountains, is said to God, I think of the Angelic powers which aid our efforts after good. And you have heard David’s words; The Lord is my Light and my Salvation, whom then shall I fear?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.5
5. “Thou enlightening marvellously from the eternal mountains” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 125.4
… but, they receive peace. The Lord is the source, whence they receive peace. So therefore lift up thine eyes to the mountains for the sake of peace, that thy help may come from the Lord, who hath made heaven and earth. Again, the Holy Spirit mentioning these mountains saith this: “Thou dost light them wonderfully from Thy everlasting mountains.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.6
6. “There have been troubled all the unwise in heart” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.7
7. “By Thy chiding, O God of Jacob, there have slept all men that have mounted horses” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.12
… Thou art good, but we have done amiss; Thou art long-suffering, but we are worthy of stripes; we acknowledge Thy goodness, though we are without understanding, we have been scourged for but few of our faults; Thou art terrible, and who will resist Thee?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… xxx. 12 , LXX.): that is, I may not alter, may not be changed. For as a man who is hushed to slumber in a state of pious fear would not easily be made to change his side; so too he that is slumbering in wickedness would not change with facility. For to be hushed
St Augustine of Hippo † AD 430 The Confessions 2.6
13. For thus doth pride imitate high estate, whereas Thou alone art God, high above all. And what does ambition seek but honours and renown, whereas Thou alone art to be honoured above all, and renowned for evermore? The cruelty of the powerful wishes to be feared; but who is to be feared but God only,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.8
8. “Thou art terrible, and who shall withstand Thee at that time by Thine anger?” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.9
9. “From Heaven Thou hast hurled judgment: the earth hath trembled, and hath rested” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.9
9. “From Heaven Thou hast hurled judgment: the earth hath trembled, and hath rested” ( ver. 8 ). She which now doth trouble herself, she which now speaketh, hath to fear at the end and to rest. Better had she now rested, that at the end she might have rejoiced. Rested? When? “When God arose unto judgment, that He might save all the meek in heart” (
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Origen † AD 254 Origen De Principiis 3.2.4
… Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, “The thought of a man will make confession to Thee, and the rest of the thought shall observe to Thee a festival day.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 2
… But who is there who flees to grace except when “the steps of a man are ordered by the Lord, and He shall determine his way”? And thus also to desire the help of grace is the beginning of grace; of which, says he, “And I said, Now I have begun; this is the change of the right hand of the Most High.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.9
… Rested? When? “When God arose unto judgment, that He might save all the meek in heart” ( ver. 9 ). Who are the meek in heart? They that on snorting horses have not mounted, but in their humility have confessed their own sins. “For the thought of a man shall confess to Thee, and the remnants of the thought shall celebrate solemnities to Thee” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.17
17. “In me, O God, are Thy vows, which I will render of praise to Thee” ( ver. 12 ). “Vow ye, and render to the Lord your God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.4
4. “And to Thee shall there be paid a vow in Jerusalem.” Here we vow, and a good thing it is that there we should pay. But who are they that here do vow and pay not? They that persevere not even unto the end in that which they have vowed. Whence saith another Psalm, “Vow ye, and pay ye unto the Lord your God:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.11
11. “Vow ye, and pay to the Lord our God” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 84.4
4. Wherefore, most beloved, as each can, make vows, and perform to the Lord God
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.13
13. To whom shall they offer gifts? “To Him terrible, and to Him that taketh away the spirit of princes” (
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Deus in Israel se gloriosum exhibuit et. terribili clade hostes contrivit (v. 2-7). Maiestate terribili causam pauperum tuetur ; ei persolvant vota et sui et exteri (v. 8-13). rum cf. Ps. 45.47. Alu malunt psalmum intelligere notione generali, qua praedicatur victoria electorum Dei (sensu messiano); ita Athanasius, Eusebius, Apollinarius 1n catena Cord., 1»se Corderius, Genebrardus, etc. Deus in sua potentia et maiestate se manifestavit et ut talis notus, cognitus et agnitus est in Iudaea et nomen eius celebre ac gloriosum in Israel ; Iuda, Israel — ob parallelismum membrorum ita dividitur sententia simplex : notus in populo suo. Quae sit eius in populo sedes et praesentia singularis, dicitur
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v. 2 et factum est in Salem tabernaculum eius et habitatio eius in Sion (Hier), Salem cf. Gen. 14,18-20, in Salem Melchisedech rex erat; fortasse cum allusione ad eventum antiquum nomen Salem pro lerusalem est electum. LXX, vulg etymologice vertunt ἐν εἰρήνη, in pace, in tabulis a Tell Amarna dictis urbs Urusalim vocatur. Quomodo Deus se notum reddiderit sedem habens in Sion, explicatur
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v. 5 illuminans tu mirabiliter a montibus aeternis, a monte Sion quem olim sibi elegerat; « quinam montes illi aeterni, nisi Sion et Salem, de quibus superius actum » (Eus.)? exinde Deus φωτίζεις (LXX), emittit radios lucis suae ; ceterum Aq φωτισμὸς σὺ ὑπερμεγέθης, Sym ἐπιφανὴς εἶ, ὑπερμιε- γέθης, illustris es, syr splendens, Theod 0045056 εἶ, θαυμαστὸς εἶ, terribilis es ; targum effert utrumque splendidus, terribilis ; hebr legitur נאור sed erit legendum cum Theod x 0066066 terribilis tu, magnifice, ἀπὸ ὀρέων αἰωνίων LXX secundum quam lectionem emendandus est textus hebr(Duhm, Baethgen). '— "Terribllem sese exhibuit
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v. 6 spoliati sunt superbi corde (Hier), robusti corde (hebr) ; bellatores armis spoliati sunt, occisi ae spoliati ; inde dormierunt somnum suum, neque invenerunt omnes virl exercitus manus suas (hebr, Hier) i. e. non habebant ullum robur ad pugnandum ; viribus plane destituti sunt; hebr 5n Aq Sym οἱ ἰσχυροί, LXX τοῦ πλούτου, divitiarum vulg, Hier exercitus ; impotes facti sunt bellatores
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v. 6 ab increpatione tua, consopitus est et currus et equus (Hier), torpore hebetatus est (hebr). Terrore divinitus immisso ita torpore pereulsi sunt, ut neque de curribus neque de equis pugnare potuerint, ut aurigae et equites inermes redditi sint. Hane divinam potentiam admiratur psaltes
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v. 8 tu terribilis, quis stabit adversum te ? simulac irasceris, ex func ira tua, statim cum irasci coeperis (Ag.) ;
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v. 9 de coelo auditum fecisti iudicium, 1udicium de'coelo datum et manifestatum est ipsa illa clades hostibus inflicta v. 4-1 ; significatur propriam Dei sedem esse in coelo; quare opera Dei et quievit, prae timore omnis commotio ac tumultus seu rebellio coercium Deus pro salute afflictorum et pauperum. Timore, quiete, silentio adumbratur reverentia Deo exhibita ;
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v. 11 quoniam cogitatio hominis confitebitur tibi ἐνθύμιον LXX videtur dicere considerationem animi ; unde : si homines bene animis perpenderint iudicia Dei pro salute suorum, tunc ei laudes persolvent, et religuiae huius intimae considerationis, eius quasi vestigia 6% memoria seu recordatio, diem. festum agent tibi, 8 LXX, Deum celebrant, Deo laudes exhibent. Uti hic versus legitur in textu mass. sensu caret : quia furor hominis te celebrabit et reliquiis furoris te cinges. Eundem textum legerunt Aq Sym Hier ; neque ex syr aut targum quidquam luminis capi potest. hecentiores coniecturas proferunt; : omnes tribus hominum te lauda- Demum admonentur ut tali Deo vota faciant et reddant
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v. 12 ; et omnes in circuitu eius, qui habitant in circuitu hereditatis Domini, ergo alienigenae afferent munera terribili Deo, qui abscindit, cohibet, aufert spiritum, superbiam, principum, terribilis regibus terrae. Hune itaque terribilem ut sibi muneribus propitium reddant, nationes circa Iudaeam habitantes adhortatur psaltes; quod si neglexerint, in ipso nomine pavor (cf. Is. 8,13), terribilis habent expositum, quaenam futura sit eorum sors.
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… the attestation of Him who was being adored: "myrrh because He was coming to die and to be buried for the mortal human race; gold because He is the King of the kingdom without end (Lk. 1, 33); frankincense because God has manifested Himself in Judea (Ps. 75, 2) and has shown Himself to those who did not seek Him" (Contra haeret., 3, 9; PG 7, 870 ff.). …
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.