The Israelites are exhorted to sing praises to God, 5. for his meruelous benefites towards Abraham, Isaac, and Iacob. 11. whose particular familie, being then smal, went from Chanaan into Aegypt (17. Whither Ioseph by Gods prouidence was caried before) there increased in number, was persecuted, 26. deliuered by Moyses and Aaron, working manie great miracles, 36. protected, and fedde in the desert, 44. and finally possessed Chanaan.
1Give glory to the Lord, and call upon his name: declare his deeds among the Gentiles.Alleluia, cioè lodate il Signore. Date lode al Signore, e invocate il suo nome: annunziate le opere di lui tralle genti.Alleluia. CONFESSE ye to our Lord, and inuocate his name: shewforth his workes among the Gentiles.Alleluja. Confitemini Domino, et invocate nomen ejus; / annuntiate inter gentes opera ejus. 2Sing to him, yea sing praises to him: relate all his wondrous works.Cantate la gloria di lui sugli strumenti di musica: raccontate tutte le sue meraviglie.Chaunt to him, and sing to him: tel ye al his meruelous workes.Cantate ei, et psallite ei; / narrate omnia mirabilia ejus. 3Glory ye in his holy name: let the heart of them rejoice that seek the Lord.Gloriatevi nel santo nome di lui: sia nell'allegrezza il cuore di quelli, che cercano il Signore.Prayse ye him in his holie name: let the hart of them reioice that seeke our Lord.Laudamini in nomine sancto ejus; / lætetur cor quærentium Dominum. 4Seek ye the lord, and be strengthened: seek his face evermore.Cercate il Signore, e fattevi forti: cercate mai sempre la sua presenza.Seeke ye our Lord, and be confirmed: seeke his face alwayes.Quærite Dominum, et confirmamini; / quærite faciem ejus semper. 5Remember his marvellous works which he hath done; his wonders, and the judgments of his mouth.Ricordatevi delle meraviglie, che egli fece: de' suoi prodigj, delle leggi, ch'ei pronunziò di sua bocca,Remember ye his meruelous workes, which he hath done: his wonders, and the iudgments of his mouth.Mementote mirabilium ejus quæ fecit; / prodigia ejus, et judicia oris ejus: 6O ye seed of Abraham his servant; ye sons of Jacob his chosen.O voi seme di Abramo, servi di lui; o voi figliuoli di Giacobbe gli eletti di lui.The seede of Abraham, his seruantes: the children of Iacob his elect.semen Abraham servi ejus; / filii Jacob electi ejus. 7He is the Lord our God: his judgments are in all the earth.Egli il Signore Dio nostro: i giudizj di lui sono noti a tutta quanta la terra.He is the Lord our God: in al the earth are his iudgementes.Ipse Dominus Deus noster; / in universa terra judicia ejus. 8He hath remembered his covenant for ever: the word which he commanded to a thousand generations.Egli si è ricordato sempre della sua alleanza: della parola fermata da lui per mille generazioni.He hath bene mindeful for euer of his testament; of the word, which he commanded vnto a thousand generations.Memor fuit in sæculum testamenti sui; / verbi quod mandavit in mille generationes: 9Which he made to Abraham; and his oath to Isaac:Della parola, ch'ei diede ad Abramo, e del giuramento suo ad Isacco.Which he disposed to Abraham: and of his oath to Isaac.quod disposuit ad Abraham, / et juramenti sui ad Isaac:
10And he appointed the same to Jacob for a law, and to Israel for an everlasting testament:Giuramento, ch'ei confermò quasi legge a Giacobbe, e ad Israele qual patto sempiterno.And he appointed it to Iacob for a precept: and to Israel for an eternal testament.et statuit illud Jacob in præceptum, / et Israël in testamentum æternum, 11Saying: To thee will I give the land of Chanaan, the lot of your inheritance.Dicendo: A te darò la terra di Chanaan divisa come vostra eredità.Saying: To thee wil I geue the land of Chanaan, the corde of your inheritance.dicens: Tibi dabo terram Chanaan, / funiculum hæreditatis vestræ: 12When they were but a small number: yea very few, and sojourners therein:Bench'ei fossero in piccol numero; pochissimi di numero, e in essa stranieri:When they were of smal number, very few and seiourners therof:cum essent numero brevi, / paucissimi, et incolæ ejus. 13And they passed from nation to nation, and from one kingdom to another people.E passarono da una nazione ad un'altra, e da un regno a un altro popolo.And they passed from nation into nation, & from kingdom to an other people.Et pertransierunt de gente in gentem, / et de regno ad populum alterum. 14He suffered no man to hurt them: and he reproved kings for their sakes.Non permise, che uomo facesse loro alcun male, e per essi gastigò dei re.He leift not a man to hurt them: and he rebuked kings for their sake.Non reliquit hominem nocere eis: / et corripuit pro eis reges. 15Touch ye not my anointed: and do no evil to my prophets.Non toccate i miei cristi, e non malignate contro de' miei profeti.Touch not my annointed, and toward my prophetes be not malignant.Nolite tangere christos meos, / et in prophetis meis nolite malignari. 16And he called a famine upon the land: and he broke in pieces all the support of bread.E chiamò sulla terra la fame, tolse tutto il sostegno del pane.And he called a famine vpon the land: and he desstroyed al the strength of bread.Et vocavit famem super terram, / et omne firmamentum panis contrivit. 17He sent a man before them: Joseph, who was sold for a slave.Mandò avanti di loro un uomo: Giuseppe fu venduto per ischiavo.He sent a man before them: Ioseph was sold to be a seruant.Misit ante eos virum: / in servum venundatus est, Joseph. 18They humbled his feet in fetters: the iron pierced his soul,Lo umiliarono inceppandogli i piedi: il ferro trapassò l'anima di lui fino a tanto che si adempisse la sua parola.They humbled his feete in fetters, yron passed through his soule,Humiliaverunt in compedibus pedes ejus; / ferrum pertransiit animam ejus: 19Until his word came. The word of the Lord inflamed him.La legge del Signore lo avea messo nel fuoco:vntil his word came. The word of our Lord inflamed him:donec veniret verbum ejus. / Eloquium Domini inflammavit eum.
20The king sent, and he released him: the ruler of the people, and he set him at liberty.il Re mandò a scioglierlo: il principe de' popoli lo liberò.the king sent, and loosed him; the prince of the people, and released him.Misit rex, et solvit eum; / princeps populorum, et dimisit eum. 21He made him master of his house, and ruler of all his possession.Lo costituì padrone della sua casa, e principe di quanto ei possedeva.He appointed him lord of his house: and prince of al his possession.Constituit eum dominum domus suæ, / et principem omnis possessionis suæ: 22That he might instruct his princes as himself, and teach his ancients wisdom.Affinchè egli sua saggezza comunicasse a' suoi grandi, e al senato di lui insegnasse prudenza.That he might instruct his princes as himselfe: and might teach his ancientes wisedom.ut erudiret principes ejus sicut semetipsum, / et senes ejus prudentiam doceret. 23And Israel went into Egypt: and Jacob was a sojourner in the land of Cham.E Israele entrò nell'Egitto, e Giacobbe pellegrinò nella terra di Cham.And Israel entered into Aegypt, and Iacob was a seiourner in the land of Cham.Et intravit Israël in Ægyptum, / et Jacob accola fuit in terra Cham. 24And he increased his people exceedingly: and strengthened them over their enemies.E (Dio) moltiplicò grandemente il popol suo, e lo rendette più forte de' suoi nemici.And he increased his people excedingly: and strengthned them ouer their enemies.Et auxit populum suum vehementer, / et firmavit eum super inimicos ejus. 25He turned their heart to hate his people: and to deal deceitfully with his servants.Ei cangiò il cuor di coloro perché prendesser in odio il popol suo, e facesser soverchieria a' suoi servi.He turned their hart, that they hated his people: and to worke guile toward his seruantes.Convertit cor eorum, ut odirent populum ejus, / et dolum facerent in servos ejus. 26He sent Moses his servant: Aaron the man whom he had chosen.Spedì il suo servo Mosè, e Aronne, cui pur egli elesse.He sent Moyses his seruant: Aaron, him selfe whom he chose.Misit Moysen servum suum; / Aaron quem elegit ipsum. 27He gave them power to shew them signs, and his wonders in the land of Cham.E pose nelle lor mani i suoi miracoli, e i prodigj da farsi nella terra di Cham.He did put in them the wordes of his signes, and of his wonders in the Land of Cham.Posuit in eis verba signorum suorum, / et prodigiorum in terra Cham. 28He sent darkness, and made it obscure: and grieved not his words.Mandò le tenebre, e tutto fu oscurità: ed egli non rendette vane le sue parole.He sent darkenes, and obscured: and did not exasperate his wordes.Misit tenebras, et obscuravit; / et non exacerbavit sermones suos.
29He turned their waters into blood, and destroyed their fish.Cangiò in sangue le loro acque, e uccise i loro pesci.He turned their waters into bloud: and killed their fishes.Convertit aquas eorum in sanguinem, / et occidit pisces eorum. 30Their land brought forth frogs, in the inner chambers of their kings.La terra mandò fuori i ranocchi nelle più segrete stanze dei regi istessi.Their land broughtforth frogges in the inner chambers of their kinges.Edidit terra eorum ranas / in penetralibus regum ipsorum. 31He spoke, and there came divers sorts of flies and sciniphs in all their coasts.A una sua parola venner le mosche, e i mosconi per tutto quanto il loro paese.He sayd, and the caenomyia came: and the cinifes in al their coastes.Dixit, et venit cœnomyia et ciniphes / in omnibus finibus eorum. 32He gave them hail for rain, a burning fire in the land.Mutò di grandine le loro pioggie: piovve sulla loro terra un fuoco divoratore.He made theyr raynes haile: fire burning in their land.Posuit pluvias eorum grandinem: / ignem comburentem in terra ipsorum. 33And he destroyed their vineyards and their fig trees: and he broke in pieces the trees of their coasts.E percosse le loro viti, e le loro ficaie, e fece in pezzi le piante delle loro regioni.And he stroke their vines, and their figtrees: and he destroyed the wood of their coastes.Et percussit vineas eorum, et ficulneas eorum, / et contrivit lignum finium eorum. 34He spoke, and the locust came, and the bruchus, of which there was no number.A una parola di lui venne la locusta, e il bruco, ed erano senza numero:He said, & the locust came, and the bruchus wherof there was no number.Dixit, et venit locusta, / et bruchus cujus non erat numerus: 35And they devoured all the grass in their land, and consumed all the fruit of their ground.E mangiaron tutta l'erba de' loro terreni, e mangiarono tutti i frutti de' loro campi.And it did eate al the grasse in their land: and it did eate al the fruicte of their land.et comedit omne fœnum in terra eorum, / et comedit omnem fructum terræ eorum. 36And he slew all the firstborn in their land: the firstfruits of all their labour.E percosse tutti i primogeniti nella loro terra, le primizie di lor robustezza.And he stroke euerie first begotten in their land: the first fruictes of al their labour.Et percussit omne primogenitum in terra eorum, / primitias omnis laboris eorum. 37And he brought them out with silver and gold: and there was not among their tribes one that was feeble.E menò via Israele coll'argento, e coll'oro; e nelle loro tribù non era un malato.And he brought themforth with gold and siluer, and there was not in their tribes a feeble person.Et eduxit eos cum argento et auro, / et non erat in tribubus eorum infirmus.
38Egypt was glad when they departed: for the fear of them lay upon them.Si rallegrò della loro partenza l'Egitto, perché era sopraffatto dal timore, che avea di essi.Aegypt was glad at their departure: because the feare of them lay vpon them.Lætata est Ægyptus in profectione eorum, / quia incubuit timor eorum super eos. 39He spread a cloud for their protection, and fire to give them light in the night.Stese una nuvola, che li coprisse, e fe' che il fuoco gli illuminasse di notte.He spred a cloude for their protection, and fire to shine vnto them by night.Expandit nubem in protectionem eorum, / et ignem ut luceret eis per noctem. 40They asked, and the quail came: and he filled them with the bread of heaven.Chiesero, e venner le quaglie: e li saziò con pane del cielo.They made petition, and the quaile came: and he filled them with the bread of heauen.Petierunt, et venit coturnix, / et pane cæli saturavit eos. 41He opened the rock, and waters flowed: rivers ran down in the dry land.Fendette la pietra, e scorser le acque: sgorgaron fiumi in un luogo di siccità.He diuided the rocke, and waters flowed: riuers ranne in the drie ground.Dirupit petram, et fluxerunt aquæ: / abierunt in sicco flumina. 42Because he remembered his holy word, which he had spoken to his servant Abraham.Perché egli ebbe memoria di quella sua santa parola, detta ad Abramo suo servo.Because he was mindful of his holie word, which he had vttered to Abraham his seruant.Quoniam memor fuit verbi sancti sui, / quod habuit ad Abraham puerum suum. 43And he brought forth his people with joy, and his chosen with gladness.E il suo popolo trasse fuora tutto esultante, e i suoi eletti pieni di allegrezza.And he broughtforth his people in exultation, and his elect in ioy.Et eduxit populum suum in exsultatione, / et electos suos in lætitia. 44And he gave them the lands of the Gentiles: and they possessed the labours of the people:E diede loro i paesi delle nazioni, e furon padroni delle fatiche de' popoli,And he gaue them the countries of the Nations: and they possessed the labours of peoples:Et dedit illis regiones gentium, / et labores populorum possederunt: 45That they might observe his justifications, and seek after his law.Affinchè osservino i suoi comandamenti, e amino la sua legge.That they might keepe his iustifications, and seeke after his lawe.ut custodiant justificationes ejus, / et legem ejus requirant.
104:1
Calmet
Alleluia. This word occurs at the end of the preceding psalm in Hebrew, and means, "Praise ye the Lord," though it is also used as an exclamation of joy; for which reason it is left untranslated. See Apocalypse xx. (St. Augustine, ep. ad Casulan.) (Calmet)
Haydock
It implies that we must praise God with all our power; and Catholic writers retain this (Worthington) and similar words in the original. (Haydock)
Haydock
The first 15 verses of this psalm nearly agree with that which was composed by David, when the ark was to be removed from the house of Obededon, 1 Paralipomenon 16:8, 22. (Haydock)
Berthier
But the last part seems to have been added by him, or by another afterwards, with some small alterations. (Berthier)
Calmet
It was perhaps adapted to the dedication of the second temple, with the two following psalms. (Calmet)
Calmet
Gentiles. Their conversion is thus insinuated. (Calmet)
Eusebio † 339 d.C.
The apostles preached to all. (Eusebius)
Worthington
How much more ought we not to celebrate the mysteries of Christ? (Worthington)
104:3
Eusebio † 339 d.C.
Glory. 2 Corinthians 10:17. (Eusebius)
Literally, "be praised," (Haydock) knowing to what an honor you have been raised, (Deuteronomy 30:7., and Jeremias 9:23.) and live accordingly.
104:4
Calmet
Evermore. Be assiduous to obtain his favour, and present yourselves in his holy temple as often as you are able. (Calmet)
104:6
Haydock
His servant. Or "servants." (Septuagint) Vulgate is ambiguous. Hebrew declared for servant here; but, his chosen, is certainly plural, and refers to all the people, and [in] 1 Paralipomenon 16:13., we read, seed of Israel, his servants. (Haydock)
104:8
Haydock
Generations. Or from the call of Abraham. But this was to be understood if the Israelites continued faithful, (Deuteronomy xxviii.) or the promise regards the spiritual children of Abraham, who are blessed for ever, (Berthier) and continue to the end of the world. (Haydock)
104:11
Calmet
Lot. Literally, "line," with which land was measured. (Calmet)
104:12
Berthier
Very few. Hebrew, "as it were reduced to nothing," to avoid a tautology. (Berthier)
Haydock
But this version is not necessary. (Haydock)
Haydock
Jacob at this time was not married, (Berthier) and his parents had no part of the land. This manifests the power of God, and the faith of the patriarchs, (Calmet) who doubted not but that he would realize what he had promises. (Haydock)
104:13
Calmet
People. This seems to be a fresh obstacle to their possession of Chanaan. (Calmet)
104:15
Prophets. The word anointed is thus explained, as the patriarchs were not kings over any but their own families, though they were equal in riches to many kings. They foresaw future events, and offered sacrifice to God, as priests, in which sense also they may be styled anointed. No visible unction, but the divine appointment, might be requisite. God protected them in a wonderful manner, and selected them for his peculiar people. (Calmet) (Hebrews 11:8.)
104:16
Haydock
And. The psalmist continues to mention the favours of God, till the Israelites entered the promised land, which the author of 1 Paralipomenon xvi., passes over. (Haydock)
Bread. In time of famine, people are not strengthened with their food. (Eusebius) (Ezechiel 4:16., and 5:16.)
God permitted, (Worthington) or caused the famine to rage.
104:17
Berthier
He sent. Drawing good from the malice of Joseph's brethren, (Haydock) in which he had no hand. (Berthier)
Who could have thought that this event would have tended to Joseph's exaltation, and to the safety of his father's house?
104:18
Calmet
Fetters. Hebrew cebel, (Haydock) "a chain, or the stocks." The meaning is not ascertained. (Calmet)
104:19
Calmet
His word. By which he foretold his own glory, or what should befall the king's two officers, which brought him into notice, Genesis 37:9., and 40:22. His word, may also refer to God's decree. (Calmet)
Inflamed him. He received the gift of prophecy, (Haydock) and being inflamed with the love of God, resisted the solicitations of Putiphar's wife.
104:22
Instruct. Hebrew, "bind" by precepts or chains, (Berthier) as he had all power.
St. Augustine
We cannot doubt but he would strive to undeceive the people with regard to many superstitions. (Theodoret) (St. Augustine)
104:23
Calmet
Cham. Who resided there, and was worshipped under the name of Jupiter Ammon. (Bochart, Phaleg. 4:1.) (Calmet)
Worthington
Misraim was his son, and peopled the land, Genesis 10:13. (Worthington)
104:24
Berthier
Exceedingly. In 215 years, 600,000 warriors sprung from seventy people, (Calmet) or from seventy-five, as Septuagint and St. Stephen read, comprising eight wives, Jacob, and sixty-six of his descendants. Seventy might naturally produce two million and a half in such a space of time. But the Hebrews had been cruelly oppressed. God's blessing enabled them to increase as they did. (Berthier)
104:25
St. Augustine
He turned their heart, etc. Not that God (who is never the author of sin) moved the Egyptians to hate and persecute his people; but that the Egyptians took occasion of hating and envying them, from the sight of the benefits which God bestowed upon them. (Challoner) (St. Augustine)
Berthier
He permitted the malice of the Egyptians, (Theodoret) and employed them to chastise his people, who had adored idols. (Eusebius) (Acts 7:43.) Felix, Protestants, etc., translate the Hebrew, "their heart was turned." (Berthier)
Worthington
The perversity of the Egyptians came from themselves, though it was turned to a good account. (Worthington)
104:27
Houbigant
He gave. Hebrew, "they placed in them the words of their signs." (Calmet) (Houbigant)
Berthier
But the Chaldean and St. Jerome are conformable to the Septuagint. (Berthier)
104:28
Challoner
Grieved not his words. That is, he was not wanting to fulfil his words: or he did not grieve Moses and Aaron, the carriers of his words: or he did not grieve his words, that is, his sons, the children of Israel, who enjoyed light whilst the Egyptians were oppressed with darkness. (Challoner)
Worthington
He performed what he had threatened without reluctance. (Worthington)
Berthier
We may also translate, "he added no threat (Haydock) before this ninth plague was inflicted." Hebrew, "and they did not irritate (or transgress) his word." The envoys of God were obedient to him. The copies of the Septuagint are not uniform; (Calmet) some omit the negation, which would give a very good sense; though it must be allowed to be inaccurate, unless the Hebrew be read with an interrogation, "did they not resist his word?" alluding to the Egyptians. (Berthier)
Calmet
Almost all the ancients have the plural exacerbaverunt, except St. Jerome, in his commentary. (Calmet)
104:29
St. Athanasius
Blood. In reality, so that the fishes were killed. (St. Athanasius)
104:30
Land. Including the rivers, Exodus 7:1., and 8:3.
Berthier
Kings, or noblemen. (Berthier)
104:31
Worthington
Flies. This was revealed to David, or known by tradition, as it is not recorded by Moses. (Worthington)
Calmet
Some copies of the Septuagint have, "the dog-fly," cinifes (Exodus 8:16.) gnats, (Haydock) which are very common and tormenting in Egypt. The Jews understand lice. (Joseph and the Chaldean) (Calmet)
104:32
Rain. Which fall in Egypt, though less frequently. (Calmet) (Wisdom 16:17.)
104:34
Worthington
Bruchus. An insect of the locust kind, (Challoner) or a worm which spoils corn, etc. (Worthington)
104:36
Haydock
Labour. This explains the first part of the verse, Genesis 49:3., and Psalm 77:51. (Haydock)
Worthington
The fifth and sixth plagues are not specified. (Worthington)
104:37
Berthier
Gold. Which the Egyptians gave to get quit of them, (Exodus 11:1.) and that with joy, (ver. 38.) though they might at first only intend to lend. (St. Augustine) (Berthier)
Calmet
Feeble. This refutes the notion which the enemies of the Jews had propagated, saying that they were banished on account of the leprosy. They felt none of the inconveniences which fell on the Egyptians, and God removed every obstacle which might retard their flight. (Calmet)
Berthier
According to the course of nature, out of two million and a half, 150 people die daily. (Berthier)
104:40
Asked. Chaldean and ancient psalters add, "for meat." Hebrew, "he (Moses or all the people) asked, and the quail came," at Sin, Exodus 16:13.
104:41
Berthier
Rivers. The waters from the rock were so abundant. (Calmet) (Exodus 17:6.) (Berthier)
104:44
Calmet
People. Whose crimes have deserved death, Numbers 33:51., and Deuteronomy 7:5. (Calmet)
104:45
Challoner
His justifications. That is, his commandments: which here, and in many other places of the Scripture, are called justifications, because the keeping of them make men just. The Protestants render it by the word statutes, in favour of their doctrine, which does not allow good works to justify. (Challoner)
Calmet
The design of God in granting Chanaan to the Israelites, was to encourage them to preserve the true religion. (Calmet)
104:25
He turned their heart, etc.... Not that God (who is never the author of sin) moved the Egyptians to hate and persecute his people; but that the Egyptians took occasion of hating and envying them, from the sight of the benefits which God bestowed upon them.
104:28
104:31
Sciniphs.... See the annotation, Ex.8.16.
104:34
Bruchus.... An insect of the locust kind.
104:45
His justifications.... That is, his commandments; which here, and in many other places of the scripture, are called justifications, because the keeping of them makes man just. The Protestants render it by the word statutes, in favour of their doctrine, which does not allow good works to justify.
104:1
Alleluia signifieth more then Laudate Dominum, Praise ye our Lord. For by these two hebrew wordes, Allelu a, the Prophet inuiterh al men to praise God, with gladnes, and iubilation, with hart, voice, and gesture, with instruments, and howsoeuer we are able. And therfore S. Ierom, S. Augustin, and al Catholique writers kepe the same worde, and translate it not, neither in the titles of Psalmes, not ordinarily in anie place of holie Scripture. This is the first Psalme thus titled, and is the same Psalme in sense, and in good part of the wordes, which the royal Prophet made, and caused to be songue, when he brought the Arke of God from the house of Obededom into his owne house. 1. Par. 16. v. 8.
How much more gratful is it now to God, that we celebrate the greater mysteries of the new Testament.
For an exposition of this Psalme read the places quoted in the inner margen.
104:4
His present helpe.
104:7
not only in Israel, but in al the world.
104:8
For euer, to the end of the world.
104:12
But. 70. persons.
104:16
By his prouidence suffered.
Concordanza Gen. 41. v. 54.
104:17
Concordanza Gen. 37. v. 28.
104:19
Gen. 39. & seq.
104:23
Concordanza Gen. 4•.
Aegypt, possessed by Mesraim Chams second sonne. Gen. 10. v. 13.
104:24
Concordanza Exo. •. v. 7.
104:25
May it be vnderstood, or beleued (saith S. Augustin) that God turneth the hart of man to committe sinnes? Or is it no sinne, or is it a smal sinne, to hate the people of God? Or to worke guile towards his seruants? VVho wil say this? VVhat then, is God author of these so greeuous sinnes, who is not to be supposed the author of a most smal sinne? This lerned Father therfore answereth, that God peruerted not a right hart, but turned that was of it selfe peruerse, to the hatred of his people, where he might vse that euil wel, not by making them euil, but by bestowing vpon his owne people good thinges, which the euil might easily enuie. VVhich hatred of theirs how God vsed both to the exercise of his people (which is profitable to vs) & to the glorie of his owne name, the thinges that folow do teach vs, which are here remembred to his praise.
104:26
In whom God established the Priest good of Moyses law.
Concordanza Exo. 3. 4. 7. 8. 9. 10. 12.
104:28
The ointh plague of the Aegyptians.
God willingly, not as one loath or vnwilling, performed al that he threatned.
104:29
The first plague.
104:30
The second plague.
Dauid knew this by reuelation, or by tradition for it is not in Exodus.
104:31
The fourth plague.
a svvarme of 〈…〉es.
The third plague.
104:32
The seuenth plague.
104:34
The eight plague.
A worme that spoyleth corne, grasse, and fruict.
104:36
The tenth plague.
104:37
Concordanza Exod. 12. v. 35.
104:39
Concordanza Exod. 13. v. 21.
The fifth & sixt of pestilence and boyles are omitted.
104:40
Concordanza Exod. 16. v. 13.
104:41
Concordanza Exod. 17. v. 6.
104:42
Concordanza Gen. 12.
104:44
〈◊〉. 6. & seq.
104:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.1
1. This Psalm is the first of those to which is prefixed the word Allelujah; the meaning of which word, or rather two words, is, Praise the Lord. For this reason he beginneth with praises: “O confess unto the Lord, and call upon His Name” (
104:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.2
2. “O sing unto Him, and play on instruments unto Him” (
104:3
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.2
2. For God Himself, whom we seek, will, as I hope, help our labors, that they may not be unfruitful, and that we may understand how it is said in the holy Psalm, “Let the heart of them rejoice that seek the Lord. Seek the Lord, and be strengthened: seek His face evermore.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.2
2. “O sing unto Him, and play on instruments unto Him” ( ver. 2 ). Praise Him both by word and deed; for we sing with the voice, while we play with an instrument, that is, with our hands. “Let your talking be of all His wondrous works. Be ye praise in His holy Name” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.12
… he at once added, “The word of the Lord inflamed him” ( ver. 19 ); or, as other copies have it more closely from the Greek, “The word of the Lord fired him,” that he also might be reputed amongst those to whom it is said, “Receive ye praise in His holy Name.”
104:4
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.3
… wherever, alike with myself, he hesitates, there to join with me in inquiring; wherever he recognizes himself to be in error, there to return to me; wherever he recognizes me to be so, there to call me back: so that we may enter together upon the path of charity, and advance towards Him of whom it is said, “Seek His face evermore.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 9.1
… But whosoever either sees or teaches better, finds fault quickly and justly with any one who confidently affirms concerning it. “Seek God,” he says, “and your heart shall live;” and lest any one should rashly rejoice that he has, as it were, apprehended it, “Seek,” he says, “His face evermore.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.7
… it is high, I cannot attain unto it.” For I understand by myself how wonderful and incomprehensible is Thy knowledge, by which Thou madest me, when I cannot even comprehend myself whom Thou hast made! And yet, “while I was musing, the fire burned,” so that “I seek Thy face evermore.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.28
… and I have argued and labored much. O Lord my God, my one hope, hearken to me, lest through weariness I be unwilling to seek Thee, “but that I may always ardently seek Thy face.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 63.1
… “Seek God and your soul shall live.” Let us search for that which needs to be discovered, and into that which has been discovered. He whom we need to discover is concealed, in order to be sought after; and when found, is infinite, in order still to be the object of our search. Hence it is elsewhere said, “Seek His face evermore.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.3
3. “Seek the Lord, and be strengthened” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.5
… but after this life, he who was in a good course of improvement here, is made perfect there? Here the law of God is examined into, as long as we progress in it, both by knowing it and by loving it: but there its fulness abideth for our enjoyment, not for our examination. Thus also is this spoken, “Seek His face evermore.”
papa san Leone I Magno † 461 d.C. Sermons 62
… Let us toil in thought, fail in insight, falter in utterance: it is good that even our right thoughts about the Lord’s Majesty should be insufficient. For, remembering what the prophet says, “Seek ye the Lord and be strengthened: seek His face always
104:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.4
4. “Remember,” he saith, “His marvellous works that He hath done, His wonders, and the judgments of His mouth” (
104:6
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.5
5. Unto whom is it said, “O ye seed of Abraham His servant, ye children of Jacob, His chosen”? (
104:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.5
5. Unto whom is it said, “O ye seed of Abraham His servant, ye children of Jacob, His chosen”? ( ver. 6 ).…He next addeth, “He is the Lord our God: His judgments are in all the world” (
104:8
sant'Agostino d'Ippona † 430 d.C. City of God 20.7
… And for the same reason we cannot better interpret the words of the psalm, “He hath been mindful of His covenant for ever, the word which He commanded to a thousand generations,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.6
6. “He hath been alway mindful of His covenant” (
104:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.6
… But if we are to understand “alway” of this world and not of eternity, why, when he explaineth what covenant He was mindful of, doth he add, “The word that He made to a thousand generations”? Now this may be understood with a certain limitation; but he afterwards saith, “Even the covenant that He made with Abraham” (
104:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.6
… Now this may be understood with a certain limitation; but he afterwards saith, “Even the covenant that He made with Abraham” ( ver. 9 ): “and the oath that He sware unto Isaac; and appointed the same unto Jacob for a law, and to Israel for an everlasting testament” (
104:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.6
… and appointed the same unto Jacob for a law, and to Israel for an everlasting testament” ( ver. 10 ). But if in this passage the Old Testament is to be understood, on account of the land of Canaan; for thus the language of the Psalm runneth, “saying, Unto thee will I give the land of Canaan: the lot of your inheritance” (
104:12
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.7
7. He next followeth out the history well known in the truth of the holy Scriptures. “When they were in small numbers, very few, and they strangers in the land” (
104:13
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.8
8. “What time as they went from one nation to another, from one kingdom to another people” (
104:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.8
8. “What time as they went from one nation to another, from one kingdom to another people” ( ver. 13 ). This is a repetition of what he had said, “from one nation to another.” “He suffered no man to do them harm: but reproved even kings for their sakes” (
104:15
sant'Agostino d'Ippona † 430 d.C. City of God 17.9
… For there, that is, in the Book of Samuel, he says, “And if he commit iniquity I will chasten him with the rod of men, and with the stripes of the sons of men; but my mercy will I not take away from him,” meaning by stripes the strokes of correction. Hence that saying, “Touch ye not my christs.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.20
… It is hard for thee to kick against the pricks.’ He was then called Saul, that he might afterwards receive his true name in baptism. But for you it is not hard so often to persecute Christ in the persons of His priests, though the Lord Himself cries out, ‘Touch not mine anointed.’
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.8
8. “What time as they went from one nation to another, from one kingdom to another people” ( ver. 13 ). This is a repetition of what he had said, “from one nation to another.” “He suffered no man to do them harm: but reproved even kings for their sakes” ( ver. 14 ). “Touch not,” He said, “Mine anointed, and do My prophets no harm” (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 14.17
… Miriam ], who for speaking against Moses the servant of God because of the Ethiopian woman was punished with the uncleanness of leprosy ( Num. xiii .); and that of the Psalmist, Touch not mine anointed, and do my prophets no harm (
104:16
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.10
10. He then beginneth to relate how it happened that they went from one nation to another, from one kingdom to another people. “He calleth,” he saith, “for a famine upon the land: and brake all the staff of bread” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.11
… “And He called for a dearth upon the land: and brake all the staff of bread. He sent a man before them: Joseph was sold for a slave.”
104:17
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.11
11. “But He had sent a man before them” (
104:18
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.3
… now that spiritual Joseph, after his selling by his brethren, after his removal from his home into Egypt as though into the Gentiles, after the humiliation of a prison, after the made-up tale of a false witness, after that there had come to pass that which of him was said, “Iron passed through the soul of him:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.12
12. Next he doth relate the story, mentioning what Joseph suffered in his low estate, and how he was raised on high. “His feet they hurt in the stocks: the iron entered into his soul, until his word came” (
104:19
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.12
… whence he was introduced to the king, that unto him also he might foretell what would happen in respect to his dreams. But since he said, “Until his words were heard,” that we might not altogether so understand “his,” that any one might think so great an event was to be ascribed unto man; he at once added, “The word of the Lord inflamed him” (
104:20
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.13
13. “The king sent and loosed him, the prince of the peoples, and let him go free” (
104:21
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.13
13. “The king sent and loosed him, the prince of the peoples, and let him go free” ( ver. 20 ). The “king” is the same as “the prince of the peoples:” he “loosed” him from his bonds “and let him go free” from his prison. “He made him lord also of his house: and ruler of all his substance” (
104:22
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.13
… 20 ). The “king” is the same as “the prince of the peoples:” he “loosed” him from his bonds “and let him go free” from his prison. “He made him lord also of his house: and ruler of all his substance” ( ver. 21 ). “That he might inform his princes like unto himself, and teach his old men wisdom” (
104:23
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.14
14. “Joseph also came into Egypt, and Jacob was a stranger in the land of Ham” (
104:24
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.15
15. Next is related what happened in Egypt. “And He increased,” he saith, “His people exceedingly, and made them stronger than their enemies” (
104:25
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.16
16. “And He turned their heart so, that they hated His people, and dealt untruly with His servants” (
104:26
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.17
17. The following verses, which are sung in praise of Him when Allelujah is chanted, show how He used this hatred of theirs, both for the trial of His own people, and for the glory of His Name, which is profitable for us. “He sent Moses His servant, and Aaron whom He had chosen him ” (
104:27
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.18
18. “He set forth in them the words of His tokens, and of His wonders in the land of Ham” (
104:28
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.19
19. “He sent darkness, and made it dark” (
104:29
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.20
20. “He turned their waters into blood, and slew their fish” (
104:30
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.20
20. “He turned their waters into blood, and slew their fish” ( ver. 29 ). “He made their land frogs, yea, even in the king’s chambers” (
104:31
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.21
21. “He spake the word, and there came all manner of flies, and lice in all their quarters” (
104:32
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.6
… As yet, this is gentleness and loving-kindness and gentle reproof, and the first elements of a scourge to train our tender years: as yet, the smoke of His anger, the prelude of His torments; not yet has fallen the flaming fire,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.22
22. He made their rains hail” ( ver. 32 ). It is a similar expression to the former, “He made their land frogs;” except that the whole land was not actually turned into frogs, though the whole of the rain may have been turned into hail. “A burning fire in their land:” understand, “He sent.”
104:33
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.23
23. “He smote their vines also and fig-trees; and brake every tree of their coasts” (
104:34
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.24
24. “He spake the word, and the locust came, and the caterpillar, of which there was no number” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.22
… “And am driven away as the locusts.” This I think would be more suitably understood of His members, that is, of His faithful disciples. That he might make it much plainer, he preferred writing “locusts” in the plural number: although many may be understood where the singular number is used, as in that passage, “He spake, and the locust came;”
104:35
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.25
25. “And did eat up all the grass in their land, and devoured the fruit of the ground” (
104:36
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.26
26. “He smote every first-born in their land: even the first-fruits of all their strength” (
104:37
sant'Ambrogio † 397 d.C. 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,” that is, “with whole burnt-offerings;” and in another place: “He brought them forth in silver and gold,”
san Girolamo † 420 d.C. The Letters of St. Jerome 22.21
… “Blessed is he who hath seed in Zion and a family in Jerusalem:” and “Cursed is the barren who beareth not:” and “Thy children shall be like olive-plants round about thy table.” Riches too are promised to the faithful and we are told that “there was not one feeble person among their tribes.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.27
27. Now he addeth this also to the praises of God, that He led the Israelites out of Egypt enriched with silver and gold; because even they were then in such a condition, that they could not as yet despise the just and due, though temporal, reward of their toils.…“He brought them forth also in silver and gold” (
104:38
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.28
28. “Egypt was glad at their departing: for their fear fell upon them” (
104:39
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.29
29. He now proceedeth to the divine blessings which were conferred upon them as they wandered in the desert. “He spread out a cloud to be their covering: and fire to give them light in the night season” (
104:40
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.30
… they are to be understood to have desired that that might come which might crush the murmurs of those who provoked. Then in the next line, “And He filled them with the bread of heaven,” he has not indeed named manna, but it is obscure to none who hath read those records.
104:41
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.31
31. “He opened the rock of stone, and the waters flowed out: so that rivers ran in the dry places” (
104:42
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.32
32. But in all these blessings of His, God doth commend in Abraham the merit of faith. For the Psalmist goeth on to say, “For why? He remembered His holy promise, which He made to Abraham His servant” (
104:43
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.32
32. But in all these blessings of His, God doth commend in Abraham the merit of faith. For the Psalmist goeth on to say, “For why? He remembered His holy promise, which He made to Abraham His servant” ( ver. 42 ). “And He brought forth His people with joy, and His chosen with gladness” (
104:44
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.43
… For against all such men as this, that is to say, against all impious and unrighteous men, those words of the Lord have force, "The kingdom of God shall be taken from you, and be given to a nation bringing forth the fruits thereof;" or is it written in vain, "The righteous shall eat of the labors of the impious"?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.32
… 42 ). “And He brought forth His people with joy, and His chosen with gladness” ( ver. 43 ). What he said, “His people,” he has repeated in, “His chosen.” So also what he said, “with joy,” he has repeated in, “with gladness.” “And gave them the lands of the heathen: and they took the labours of the people in possession” (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.26
… Which thing the Psalmist clearly testifies, saying, He gave them the lands of the heathen, and they took the labours of the peoples in possession, that they might keep his statutes and seek after his law (
104:45
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.33
33. …“That they may keep His statutes, and seek out His law” (
104:26
v. 26 quae elucet in creatione coeli et terrae, et immutabilitate aeterna Dei
104:27
v. 27. 28, qua simul constat de fidelitate eius in adimplendis promissionibus. Coelum et terra olim inceperunt ; v. 26 initio, lhiebr olim Zerram fundasti, et opera opus manuum tuarum sunt, 8,k opus digitorum tuorum ; sed quae incipiunt esse, etiam mutantur et finem habent v. 27 ipsi peribunt ; tu autem permanes ; ut vestimentum veterascent cf. Is. 51,6. 8; Deus autem immutabilis, idem ; et aeternus. Quare, sicut Is. 51,6.8 salus autem mea in sempiternum erit, ita hie v. 27 posuerunt in eis, 1. e. Moyses et Aaron fecerunt signa inter Aegyptios ; verum melius LXX, Aq, Sym, syr, Hier, vulg posuit, Deus, sicut Ex. 10,1 Deus dicit : faciam signa mea, et in subsequentibus misit, convertit, Deus auctor miraculorum ea efficere dicitur; verba signorum, saepius explicant : signa. a Deo praecepta ; id quod solum sensum habet, 51 legis cum hebr posuerunt ; vel : res, facta quae erant signa ; fortasse verba signorum, quia signa semper antea verbis annuntiabantur. Aliqua. prodigia enumerantur ;
104:28
v. 28 primo commemorantur £enebrae, Ex. 10,21, inter plagas aegyptiacas nona ; legitur hebr : et non restiterunt verbis eius, id quod neque de Aegyptiis neque apte de Moyse et Aaron dici potest (similiter legunt Aq, Sym, Theod, quinta, targum) ; negationem omittunt LXX, syr, sexta : et restiterunt verbis eius, verbis Dei per Moysen is indicalis. Unde ut sensus rectus habeatur oportet vel delere in hebr negationem, vel pro ΤῊΣ scribere —. «wv et non obedierunt verbis eius. Singularis est lectio vulg non exacerbavit (singularem habet ("א sermones suos, id quod Bellarm. de Moyse vel Aarone dici vult : non erat inobediens; aliter. Hoberg | Deus mandata sua non acerbe, sed per patientiam repetiit ; ceterum iam Aug. monet legi exacerbaverunt in pluribus ; cum negatione « vix . duos codices potuimus reperire » ; similiter exacerbaverunt Cassiod. -psalt. rom. mozarab. mediol. etc. (cf. Sabatier ad h. 1.). !
104:29
v. 29 filii servorum tuorum habitabunt, et semen eorum, posteri eorum coram te consistent; coram lIahve habitare est gratia eius bonisque frui ; cf. societatem habere cum Deo (1 Ioan. 1,3.6). Ad Filium (per quem fecit. Deus saecula) applicantur v. 26.27 Hebr 1, 10-12 ; en Matth. 24,35. Marc. 13,31), et praeterit figura huius mundi (1 Cor. 1, 31); coeli magno impetu transient, elementa calore solventur, terra et quae in ipsa sunt opera exurentur; haec omnia dissolvenda sunt ; novos vero coelos et novam terram secundum promissa ipsius exspec- . Gratiarum actio est, non unius Davidis tantum, sed totius populi v. 10.12.14. Ad Deum laudandum se ipsos exhortantur David omnisque populus Israel, memores se misericorditer vitae novae esse restitutos (v. 1-5). Uti olim Deus se suis manifestavit, ita nune se exhibuit misericormiseratus, quia novit summam nostram fragilitatem (v. 11-16). Nostrae infirmitati obviam venit aeterna eius misericordia et fidelitas et dominatio; quare ad eius laudes invitantur angeli et omnes creaturae (v. 17-22). — Bene advertit Bellarm.: psalmus est dulcissimus et ad fiduciam in Deum erigendam et collocandam aptissimus. Excitat regius psaltes semetipsum, animam, omnia interiora, ómnem sensum, omnia sua desideria, studia, intimos animi recessus, ad Deo laudes dicandas et ad celebrandum nomen Dei, manifestationem erus, omnem tuam culpam condonans, sanans omnes infirmitates tuas; tamquam talis tibi sese exhibuit Deus, v. 4 redimens de fovea vitam tuam ; conditio misera et calamitosa ita apte describitur. Verum omnes miserias abundantissime compensavit : coronans te gratia et miserationibus, cum honore te educens ex fovea et maximam tibi exhibens clementiam ; v. ὃ qui replet in bonis desiderium tuum, hebr satians bono ornamentum tuum (Hier, Aq, quinta); non educti sunt ex miseriis et calamitatibus tamquam miseri, sed egressi sunt ornati, ditati, quasi altera quadam iuventute, novo vigore et flore, decorati : renovatur, ut aquila inventus tua; cf. Is. 40,31 mutabunt fortitudinem, assument pennas rescere mutatione pennarum. Nova scil aetas populi incipit; prior iuventus nationis erat, cum foedusin Sinai iniretur (Ier. 2,2): iam altera iuventus nationi conceditur, novum initium vitae nationalis, nova periodus regni theocratiei. , Unde psalmista modum Dei agendi cum populo bond ed v. 6 faciens iustitias. Dominus (hebr, Hier), exhibens populo manifestationes iustitiae, ea quae iusta sunt populo praebens, ef iudicium omnibus oppressis, illorum scil. causam agit, eis ius tribuit, 11108 ab oppressoribus vindicat. Has gubernationis suae normas iam v. 7 no(ías fecit Moysi vias suas, et filiis Israel nota fecit facinora sua; ipsi normas Dei cognoverunt ex operibus. Et quaenam sint hae normae, docetur Moyses ganimis et. multae gratiae. Et ut talem expertus est populus Deum. Nam a primordiis foederis initi frequenter suam indignationem contra populum manifestavit Deus complens comminationes; at salvans eos et liberans revera eos edocuit v. 9 non in perpetuum irascetur, contendit, neque in aeternum retinet iram; populum toties contumacem non abiecit, sed ad novam eos revocavit vitam ; itaque v. 10 non secundum peccata nostra fecit nobis, non uti meriti eramus nos punivit; et quanta sit eius misericordia, declaratur comparatione v. 11 quanta est elevatio coeli super terram, in tantum magnam facit, corrogica: Deus cuius misericordiae non est numerus et bonitatis infinitus est thesaurus. Hebr explica : sicut. elevatio coeli supra terram, potens est gratia eius super timentes eum. Et quomodo peccata remittantur atque auferantur a peccatoribus, cidente, kantum longe fecit a nobis iniquitates ; cf. Mich. 7,19 proiiciet v. 13 paterna miseratione et benevolentia ; ad quam nobis exhibendam ipse inducitur v. 14 quoniam ipse cognovit figmentum nostrum, 11160 plasmationem nostram, conditionem seu naturam nostram, fragilem scil. et ad malum pronam (cf. Gen. 8,21) ; pulvis sumus (Gen. 3,19) ; quae naturae conditio debilis et miserationem provocans v. 15.16 delineatur : homo — sicut herba dies eius ; cf. 89,5. Is. 40,6. Iob 14,9, tamdeicitur; et non cognoscit eum ultra locus eius (hebr, Hier), locus, Contra humanam fragilitatem effertur v. 17 misericordia, gratia seu benevolentia, Domini ab aeterno et usque in aeternum super timentes eum et iustitia illius, manifestatio iustae Del retributionis, in filios filiorum ; iustitia in membro parallelo ad הסד gratiam, misericordiam induit notionem salutis, quam Deus secundum promissionem suam ex tia, haec salus continget v. 18 his qui servant; cf. Ex. 20,6. Deut. 7,9. Magnitudo et excellentia misericordiae commendatur ex sublimitate Dei, cuius thronus est in coelo et cuius regnum omnibus dominabitur v. 19. Quare ad laudes tali Deo pro gratia eius ac maiestate celebrandas omnes creaturae invitantur; et. primo quidem: v. 20 heroes fortes, facientes verbum illius, cum audiunt vocem sermonum eius, ad nutum Domini mandatum eius exsequuntur; v. 21 benedicite omnes virtutes eius, omnes exercitus eius (hebr, Hier), ministri eius, exercitus Domini sunt agmina coelestia et terrestria, agmina Israel (1 Reg. 17,45), agmina gentium (Is. 13,3) ; ministri eius sunt venti quoque et ignis (103,4); demum v. 22 benedicite omnia opera eius, universae creaturae in omni regione dominationis eius 1.e. du ubique, quia omnia eius imperio subduntur neque ullum exsistit spa- — — tium extra eius dominium. Huie concentui universorum adiungatur Celebratur laus Dei creatoris et gubernatoris, ita ut series operum creationis Gen. 1 aperte respiciatur. Opus primi ac secundi diei tangitur v. 2-3; opus diei tertii v. 5-9, cui adnectitur, quomodo fontibus rivisque terra facta sit aptum habitaeulum et multiplicem fertilitatem alferat iumentis et hominibus v. 10-17. Opus diei quarti habetur v. 19, nox commoda bestiis, dies laboribus hominis destinatus v. 20-23. Opus diei quinti et sexti exhibetur laude sapientiae divinae et liberali- - tate qua creatis rebus specierumque conservationi prospicit v. 24-30. Haec opera Deus ipse laudavit ut valde bona (Gen. 1, 31), cui laudi respondet gloria Dei et iubilatio hominum v. 31-55. Consideratione operum Dei psalmista impellitur, ut se ipsum excitet ad Deum laudibus celebrandum, et ut 1n admirationem magnitudinis Dei prorumpat ; cf. 8, 1 ; confessionem, gloriam, maiestatem e£ decorem induisti, haec gloria et magnificentia manifestatur et repraesentatur lumine, quo Deus quasi pallio. sese cireumdat ; relucet in: coelo, in firmamento, quod sicut pellem, sicut cortinam, velum ez/endit, cf. Is. 40,22; 42,5 ; 41,24; potentia Dei adumbratur, coelum, firmamentum immensum extendit tam facile quam homo velum, v. 3 in aquis contignans, trabibus firmans, coenacula sua, superiora sua cubicula; in aquis superioribus (Gen. 1,7; Ps. 148,4) sunt collocata fundamenta coelestis domicili ; qui tegis, miratur 1am Ag. cur subito ponatur hic secunda persona et tamen retineatur : superiora eius, hebr omnia v. 3-5 per participia et in. tertia persona enuntiantur. Ceterum satis obscurus est textus LXX et. vulg : aquis /egi superiora coeli? Aquis superioribus proxime iunguntur nubes : qui ponis nubem ascensum tuum, currum tuum, et cum nubes vehantur ventis, qui ambulas super pennas ventorum ; οἱ. 11,11; Dominus in 15115 regionibus nubium et ventorum suum quoque exercet dominium ; in nubibus et tempestate venit ad iudicia exercenda (cf. Is. 19,1. Dan. 7,13. Matth. 25,30) ; hisce quoque utitur tamquam nuntiis et ministris v. 4 qui facis angelos tuos spiritus, ventos adhibes tamquam nuntios et ignem urentem tamquam ministros tuos ; cf. 148,8 ignis, grando, spiritus. procellarum, quae faciunt verbum eius ; ita iudicium exercuit igne in Sodomitas (Gen. 19,24), misit ventum 80 siecandum | mare (Ex. 14,21). Eodem modo etiam textus graecus intelligendus est; nam uti sine ulla diffieultate intelligitur ὁ τιθεὶς νέφη τὴν ἐπίβασιν αὐτοῦ, ita eodem modo con- Slrue ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα (zu seinen Boten macht er Winde), neque aliter explicandum est quod legitur in epistola ad Hebraeos 1,7, ubi haec sola acceptio argumento apostoli congruit, qui ostendere vult inferiorem conditionem Angelorum ratione habita Filii ; | quare ex lpso nomine angeli 1. e. nuntii arguit: quod spectat ad Angelos, angelum i. e. nuntium esse in regno Dei non est tanta dignitas in regno Dei ; nam nuntii a Deo etiam adhibentur venti et ignes. Sicut nubes fiunt et sunt. currus, ita venti et ignes (fulgura) fiunt et sunt nuntii et. ministri Dei. Hic est sensus planus et ad contextum unice aptus, quem veterum aliqui quoque agnoverunt, sed saepius putaverunt propter Hebr. 1,7 eum esse derelinquendum, uti v. g. Bellarm. qui scribit: « nisi obstaret auctoritas apostoli, posset hic locus intelligi de procellis et fulguribus : qui facis ut. spiritus. procellarum sint. angeli tui, nuntii ad homines admonendos, et ut ignis urens, coelestia fulgura sint ministri tui ad homines puniendos ». Explicat dein cum plerisque, uti iam targum habet : qui facit angelos suos veloces sicut ventos, ministros suos fortes ut ignem flammantem (cf. Gen. Ag. Muis, Corder.) ; alu explicant de spirituali natura angelorum : qui facis ut spirituales creaturae quae tibi 1n coelo semper assistunt, fiant angeli, nuntii ; hanc esse acceptionem S. Augustini et S. Gregorii (hom. 34 in evangelia) Bellarm. dicit, cui tamen altera facilior et magis literalis videtur, quam 7Aeod. et S. Thomas (in cap. 1 ad Hebr.) habent : qui facis ut angeli habeant velocitatem spirituum, sint veluti quidam venti spirituales. E superioribus regionibus descenditur consideratione ad terram. « apparent arida » (Gen. 14,9) v. 5 qui fundasti terram super basim suam (hebr. Hier) cf. Iob 38,6, et ita quidem ut non vacillet in. perpetuum, non inclinabitur ; sed quando bases terrae positae sunt, terra adhue obtecta erat aquis v. 6 abyssus תהום (Gen. 1,2) sicut. vestimentum amictus eius, terrae scil. ; verte : mare ut vestimentum operuit eam (terram); super montes stabant aquae, describitur magis conditio terrae aquis obteclae; v. ד ab increpatione tua, a voce Domini Gen. 1,9 : congregentur aquae ; haec est vox tonitrui Domini, cuius effectus optime ad oculos exhibetur v. 8 ascendunt montes, ex aquis emergunt, et descendunt campi ; aquis autem Deus v. 9 terminum posuisti ; cf, lob 38,8-11. Prov. 8,29 legem ponebat aquis ne transirent fines suos. Cum sapienti providentia aquas distribuit v. 10 qui emittis fontes in convallibus ; inter montes transeunt, fluunt; et hi fontes praebent potum (hebr) bestiis agri, et frangunt onagri sitim. suam (hebr); prope aquas volueres quoque commorantur v. 12 super ea (nnvv fontes, seu rivos ; super onagros bibentes? ita placuit Paethgen) volucres coeli habitant, de medio ramorum (hebr, de medio nemorum Hier), e medio frondium dant voces. Sapienti providentia Deus fertilitati montium et camporum prospexit v. 13 rigans, qui rigas cf. v. 10, irrigat Deus montes de superioribus suis, de suis coenaculis cf. v. J, de aquis superioribus, de nubibus; de fructu operum tuorum de proventu operum Dei, de pluviis nubium, de imbribus, rore nocturno, calore solis, safiatur terra, redditur fertilis, satiata imbribus. | Quid Deus ex terra satiata producat, exponitur v. 14 producens gramen iumentis et herbam ad servitium, utilitatem hominum, u£ educas panem de terra et vinum quod /laetificet cor hominis, porro dependet eodem modo a producens, seu faciens germinare: ut faciat vultum -splendere oleo ; et panem (ut educas), qui cor hominis confirmet; frumentum, vinum, oleum (cf. 22,5. Deut. 12,17) praecipui sunt fructus terrae Israel. Imbribus quoque indigent arbores v. 16 ex terra satiata (v. 13) saturabuntur ligna, arbores, campi et cedri Libani, quas plantavit Deus scil. ; nam in hebr saturantur arbores Iahve (Hier, ita ceteri interpretes, uti Jus. Theod. testantur ; pariter syr, targum) ; 11 illic volucres nidificant, ciconia — cupressae domus eius (hebr) ; Hier vertit : ibi aves nidificabunt, milvo abies domus.eius (uti Sym) ; LXX vulg herodii domus dux est eorum, ἡγεῖται αὐτῶν, herodius index est viae, ducit aves ad illum locum; ἐρώδιος, latine ardea, vel quia altius volat, . altius nidificat? ut alii censent (cf. Ag.). Notat Ag. LXX pro beroschim legisse be roscham (in capite eorum) ; v. 18 montes excelsi cervis sunt refugium, hebr ibicibus; petra refugium herinaceis, sed שפן explicatur Lev. 11,5 et Deut. 14,7 choerogryllus et Prov. 30,26 item graece (vulg lepusculus); hoe nostro loco fertur lectio duplex χοιρογρυλλίοις (B, Swete), λαγωοῖς "א) Α T); recentiores vertunt Klippdachs. De istis nominibus vide M. Hagen, Lexicon biblicum 1 878 sq. II 494. 511 sq. Ex opere diei quarti effertur luminare minus et maius v. 19 feci! lunam ad festivitates determinandas, neomenias; nam a luna signum diei festi (Eccli. 43,7) ; cf. Gen. 1,14; commemorat occasum solis et ortum quia noctem et diem et utriusque utilitatem pro bestiis et homites ad praedam (hebr, Hier) et ad quaerendam a Deo escam suam ; cf. Iob 38;41 pulli corvorum clamant ad Deum, et Ioel 1,20 sed et bestiae agri suspexerunt ad te; nam Deus est, qui dat escam omni carni Ps. 135,95 et 146,9 qui dat iumentis escam ipsorum et pullis corvorum invocantibus eum ; ultima et altissima causa est Deus ; unde qui postulant, merito dicuntur postulare a Deo, vel ut S. Thomas notat : qui aliquod bonum appetit, intendit aliquid a Deo inquirere qui est auctor bonorum omnium (ad Iob 38,41). Orto autem sole ferae recedent et in speluncis suis cubabunt (Hier). Merito prorumpit in exclamationem admirationis psalmista v. 24 laudans operum Dei multitudinem et sapientiam in iis exhibitam : quam multa sunt opera tua (hebr, Hier); impleta est terra χτίσεώς σου tua creatura (LXX, id quod congruit notioni קנה cf. Gen. 14,19. 22. Deut. 32,6). Terram impleri creaturis Dei praecipue ostenditur ipso loquendi modo in opere quinti diei (Gen. 1,20. 21) et hic : reptilia quorum non est numerus. Cum admiratione quasi digito ostendit. hoc, ibi est, mare magnum et spatiosum manibus, lateribus, in longum et latum maxime habet manibus, sed solum spatiosum (ita. Hilarius, August. Ambr. Psalterium rom. cf. Sabatier ad h.l.). Ex animalibus magnis cum admiratione nominatur draco iste, leviathan, quem formasti ἐμπαίζειν αὐτῷ, hebr explica : ad ludendum in eo, in mari; eodem modo etiam θαλάσσῃ, etam Aq, Sym praebent αὐτῇ (Ag.), Hier: ut inluderet ei, sensu eodem, ut in Commentariolis scribit: ut inludat mari. Leviathan hic ponitur pro magnis piscibus, τὰ μεγάλα παρεδήλωσε χήτη, alt Theod. ; intelligit Baethgen ex Iob 40, 20-27 crocodilum et explicat : homo utique non potest ludere cum crocodilo, uti Iob dicit; at Iahve potest ludere cum eo, coram eo etiam ferocissimae bestiae cicures sunt. Quae acceptio minus placet, cum sapiat fabulas rabbinicas Deum post prandium ludere Animalibus creatis Deus escas dedit, ut haberent ad vescendum Gen. 1,30; unde hie quoque v. 27.28 dante te colligent, 51 das, illa colhgunt; v. 29 avertente te faciem, si abscondis vultum tuum, 51 iam non large et liberaliter illis tribuis, 51 retrahis tua beneficia quasi indignatus de 115, furbabuntur, terrebuntur, inopia laborant ; auferes spiritum eorum, si autem retrahis spiritum. eorum, tum desinunt et in pulverem suum revertentur; cf. Gen. 1,24 producat terra animam viventem ; cf. Gen. 2,19; 3,19. Singula quidem intereunt; at 00 tur: et occidit. pisces eorum, Ex. 1,21 ; aqua ita erat corrupta ut Aegyptuü bibere non possent; cf. Ex. 7,24. Commemoratur plaga secunda ranarum
104:30
v. 30 emiftes spiritum tuum et creabuntur, novae generaliones oriuntur, e£ renovabis faciem terrae; orbis per individuorum successionem renovatur, renovatur facies terrae, cum vere omnia revirescunt et terra novam faciem, generatio advenit. Per accommodationem haec facile transferuntur ad supernaturalia, ad gratiam Spiritus sancti, ad resurrectionem mortuo-. rum. Et vidit Deus éuncta quae fecerat et erant valde bona (Gen. 1,31); unde explicatis admirandis operibus Dei (in opere sex dierum) concludit psalmista petitione, ut sanctificetur nomen Domini ( Bellarm.) v. 1 sit. gloria Domini in saecula, semper laudetur Dominus ; laetetur, optat, ut Deus in suis creaturis habeat semper quo laetetur, sicut laetatus est opere 0768110018 finito. Sint itaque res creatae semper tales, quibus laetetur Dominus ! Verum vae, si quando displicent Deo ; irrepEE πη 5. 06 373 = sisse malum in terram v. 35. nequit ignorari et mentione facta pristinae bonitatis recordatio amissionis mentem subit. Quare Deum pingit terribilem (Calm.) v. 30, Ex. 8,6 ;
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v. 32 roboris est infiniti; intuitu indignantis contremiscit terra, solo tactu consumit montes et in fumum auramque convertit (Ag.). Psalmista autem ore et instrumentis musicis gloriam Dei celebrare sibi proponit v. 99 cantabo Domino et petit, ut eloquium suum v. 32 plaga septima, grando et ignis mista ferebantur ; — Dominus dedit tonitrua et grandinem ae discurrentia fulgura super
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v. 34, seu pia de operibus Dei consideratio Deo sit grata et accepta; ego vero delectabor in Domino; tunc utique medidatio de Deo erit placita, 51 delectamur in Domino. Quae delectatio ut habeatur plena, ex animo et. magno desiderio optandum est, ut auferatur unicum malum, Deo inimieum : peccatum
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v. 35 deficiant peccatores a terra ; optat ut nullus posthac peccator exsistat (Ag.) ; saltem tu, anima mea, benedic Domino, si id ab omnibus fieri non poterit. In hebr ponitur in fine Alleluia, Sur verbum LXX et vulg ponitur initio psalmi 2 58 Recolitur in hoc psalmo historia populi Dei a tempore patriarcharum usque ad occupationem terrae promissae. Praemittitur v. 1-6 prooemium quo admonentur, ut opera Dei celebrent, memores mirabilium eius. In ipsa enarratione praedicatur Deus qui foedus suum fideliter servavit. Quae hic leguntur v. 1-15, reperiuntur quoque 1 Par. 16, 8-22 tamquam pars carminis quod in translatione arcae cantatum est. Confitemini, i.e. laudate Dominum, cuius laudis magna pars et exhibitio est : invocate, adorate eum, colite eum secundum dignitatem nominis eius ; alia laudis pars est : praedicare palam opera eius, inter gentes, vos qui habitatis cireumdati a variis gentibus; in medio nationum annuntiate ; legitur idem versus 18. 12,4; si gentes inania sua idola laudant (uti Mesa, uti Assyrii in inscriptionibus), Israel pariter proclamet magnalia Iahve! proclamet v. 2 canticis, instrumentis musicis, eloquiis; v. 3 /audamini 1.6. gloriamini, sibi gratulentur et maximae laudi sibi reputent quod sint et vocentur populus Iahve; et cum hae oris gloriatione coniungatur cordis laetitia, quae laetitia non est v. 4 דרשו ut interrogent, explorent Ilahve et eius potentiam (hebr) seu virtutem (Hier) ; ut sedulo considerent quomodo Iahve se ipsum οἱ potentiam suam manifestaverit, 81118 verbis, ut studeant intime cognoscere Iahve eiusque potentiam. Talis autem inquisitio et cognitio rum et iudiciorum oris eius, eloquiorum, decretorum, sententiarum. dere et praestare, declaratur v. 6 posteri sunt Abraham, qui erat fide- exprimere debent; qualis sit haee indoles, docetur Os. 12,4; et ipsi sunt electi Dei ; LXX in priore membro δοῦλοι 20700, qua lectione In v. 7 Iahve ut Deus proprius Israel nominatur, cuius tamen ;udiiim praedicatur in v. 8 eius fidelitas in. foedere servando, quod foedus Deut. 7,9 Deus custodiens pactum in mille generationes, 1.e. perpetuo ; est expressio synonyma ad in saeculum ; cf. Ex. 20,5. Deut. 5,9; istud foedus disposuit ad Abraham, Gen. 15.17; memor quoque est iuramenti ad Isaac, Gen. 26,3, et iuravit Deus ad Abraham Gen. 22, I6. Et idem iuramentum, seu promissio, tamquam norma et statutum firmatum est pro Iacob, Gen. 28, 13-15 et 35, 9-12. Verba promissionis v. 11 tibi dabo, cf. Gen. 13,15 ; 15,18; 17,8; 26,3, etc. ; et datur Chanaan ut portio, pars attributa Aereditatis vestrae ; cf. 11,55. Patriarchae erant cum servis pauci numero, erant incolae, hospites. in terra | peregrinationis, et migrabant de gente in gentem, Abram Gen. 12,1 de Haran, 12,10 in Aegyptum, revertitur 13,1 ; peregrinatur in Geraris apud Philisthaeos 20,1 et 26,1 Isaac; lacob migravit in Mesopotamiam, dein per varios tractus Palaestinae. In istis iüneribus v. 14 non permisit Deus, ut quis iis crearet molestiam, et si qui eis nocere vellent, a Deo puniti sunt; vide Gen. 12,17;. 20,3. Deus eos protexit : nolite tangere christos meos, qui mihi speciali ratione sacri sunt et consecrati, qui itaque tuti esse debent ab laesione, violatione ; vetat eos affhgere ; vocantur prophetae Dei, quibus Deus loquitur et revelationes communicat ; sunt igitur interpretes Dei ad suos posteros (cf. Plagas et calamitates vocat Deus, vel mittit (Am. 5,8; 7,4; 9,6; + Reg. 8,1); cum itaque vocaret famem super terram, omnem virgam panis contrivit (Hier) Lev. 26,26 baculum panis confringam, similiter Is. 3,1 fulerum (robur) panis; nam panis cor hominis confirmat (103, 15). Caritas annonae etiam in Palaestina saepius est orta Gen. 12,10; 26,1; hic agitur de illa Gen. 42,2. Familiae lacob ut provideretur, misit ante eos virum, eodem modo loquitur Ioseph ad fratres Gen. 45,5.71; in servum venumdatus a fratribus (Gen. 31,28 ; 45,5 ; 50,20) et a Madianitis Gen. 37,36 ; 39,1; v. 18 afflixerunt in compedes pedes eius, in ferrum venit anima eius (hebr, Hier); anima eius i.e. ipse ferro conclusus est ; sed compedes ferrum potius diei videntur licentia poetica pro carcere ; nam in carcere tradidit princeps carceris universos vinctos sub manu Ioseph Gen. 39,22.23 ; 40,4 ; et erat Ioseph in earcere, donec veniret verbum suum, explicatio somniorum eventu comprobata fiebat occasio, ut educeretur ex ergastulo Gen. 41,12-14 ; eloquium Domini explicatio somniorum ei data erat a Domino, erat locutio propterea, quia a Domino probatus est et ut vir De1 ostensus ; bene vertit Hier : eloquium Domini probavit eum. Ad v. 20 sq. vide Gen. 41,14 ; rez, princeps populorum, habetur parallelismus synonymus; v. 21 constituit eum Gen. 41,40 seq. 45,8 ; et dedit ei summam potestatem v. 22 ad vinciendos prineipes eius secundum suam volunIoseph familia Iacob in Aegyptum migravit, ibique in terra Gessen, ut advenae, habitabant Gen. 46.47, 6.11 ; in terra Cham, v. 27 11, 51; Gen. 10,6 filu Cham : Chus, Mesraim. et obscuravit, | el non ecacerbavit sermones suos ; | 29. convertit aquas eorum in Deus crescere fecit v. 24 populum ; cf. Ex. 1,7.9 « fortior nobis est » ; Ex. 1,20 crevit populus et confortatus est nimis ; v. 25 convertit cor eorum, odium Aegyptiorum in Israelitas (Ex. 1,13) adscribitur Deo auctori, quatenus populum suum multiplicando illis occasionem odii excitandi et ansam invidiae dedit neque malevolentiam illam impedivit ; ita Aug. : hoc beneficio (populo collato) malos ad invidentiam convertit. Ex odio ad afflictionem Ex. 1,13 sqq. progressi sunt. Hebr
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12,29; primitias omnis laboris eorum, 11,591 omnis roboris eorum (virilis roboris ad gignendum) ; Hier primitias universi partus eorum ; ita Gen. 49,3 hebr dicitur Ruben principium roboris Iacob patris. — Dixerat Deus : et cum egrediemini, non exibitis vacui (Ex. 3,21) ; reddidit enim Deus iustis mercedem laborum suorum (Sap. 10, 17) in tribubus eorum corruens, labens i.:e. qui non posset incedere firmo vestigio. Et Aegyptii « urgebant populum de terra exire velociter, dicentes : omnes morimur » Ex. 12,33. Ex migratione efferuntur prodigia tria : columna nubis et ignis, Ex. 43,21 ; 14,19; 40,36. Num. 9,15; 10,11; 14,14 ; ita eos duxit; pavit eos carnibus et manna v. 40 ; Ex. 16,13-15. Num. 11,7-9.31.32 ; manna vocatur panis coeli, descendit enim nocte cum rore Num. 11,9 et Ex. 16,4 : ego pluam vobis panem de coelo, panis qui e regione aeris descendere videtur, uti volucres coeli dicuntur quia in regione aeris sicca regione ut fluvius. Haec omnia praestitit Deus, non quia popu-- ν. 4 hebr, Hier recordare mei, at praeter targum reliqui omnes (LXX, Aq, Sym, Theod, quinta, sexta, syr, vulg) habent memento nostri in benevolentia erga populum tuum ; tuam opem et salutem nobis praebe, ad videndum, ut videamus cum gaudio statum bonum et felicem electorum tuorum, et laetemur in laetitia populi tui, et ut gloriemur cum hereditate tua. Illud memento nostri, visita nos cum laetis suis effectibus tribus (hebr) nobis continget, 51 animo vere poenitenti ad Deum nos convertimus ; unde v. 6, confitentur peccata ; cf. Iud. 10,10.15. De peccatis in Aegypto vide Ez. 20,8 ; irrifaverunt, rebelles, contumaces facti, cum viderent ad mare algosum Aegyptios appropin- «quantes Ex. 14,10-12, quo loco simul patet eos iam in Aegypto dixisse Moysi : recede a nobis. At v. 8 propter nomen suum, οἵ, Ez. 20,9.14 et Ex. 14,18 et scient Aegyptii quia ego sum Dominus ; et v. 9, Ex. 14,22 ingressi sunt filii Israel per medium 61001 maris; v. 10.11, Ex. 14,19-31 ; hac salute facta v. 12 crediderunt Domino et Moysi, servo eius Ex. 14,31 et laudaverunt, gloriam Domini cantico celebrarunt Ex. 15,1-21. Verum cito obliti sunt v. 13 ; non sustinuerunt, non exspectabant, qua ratione Dominus esset opem laturus, verum impatientia, mala concupiscentia, murmuratione, quasi desperato Domini auxilio et consilio, in Deum οἱ Moysen peccaverunt; cf. Num. 11,4-6 ; Ex. 17,2; Num. 20,5 ; v. 15 dedit eis potum et carnes, ef misit πλησμονὴν LXX, vulg, hebr רזון maciem, tabem, Hier tenuitatem, Num. 11,94 percussit eos plaga magna nimis; safuritatem refer ad Num. 11,20 dabit vobis carnem, donec vertatur in nauseam. In v. 16-18 tangitur rebellio Num. 16 ; irritaverunt, melius hebr, Hier zelati sunt, aemulatione, seu zelotypia contra Moysen ducem, et Aaron sacerdotem, sanctum Domini, Deo speciali ratione consecratum, a Deo ad sibi appropinquandum electum, exagitati sunt ; Num. 16,31 dirupta est terra ; v. 33 igne consumpti sunt qui ritum sacerdotalem olferendi incensum sibi arrogarunt ; duplex rebellio duplici poena castigata est. In enumeratione delictorum ordo temporis non ubique servatur a psalte. Effert v. 19 in Horeb, eo ipso loco quo vocem Domini audierant, legem aeceperant, in cuius initio interdictum erat facere imagi- - nem, fecerunt vitulum, Ex. 32. Deut. 9,8.12 et adoraverunt vitulum conflatilem (uti vulg Ex. 32,4) et Hier hie conflatile; et v. 20 gloriam suam, Deum gloriosum suum, Deum suum summae maiestatis et. gloriae ; ler. 2,11 num mutat gens deos suos ? populus vero meus mutavit gloriam suam in idolum ; cf. Rom. 1,23; et haec fecerunt v. 231.22 post prodigia decem in Aegypto, post miraculum potentiae Dei in mari - algoso. Eos voluit Deus perdere v. 283, Ex. 32,10; Moyses pro eis intercessit; se Deo opposuit, in confractione cf. Ez. 13,5 et 22,20 ; coram Deo, Deut. 9,25-29. Aliam rebellionem commiserunt, cum explo- | rata terra nollent ad eam occupandam procedere ; Num. 13.14; v. 24 despexerunt Zerram desiderabilem (Hier); vide Ier. 3,19. Zach. 7,14, v. 25, Deut. 1,27: v. 26 manu sublata iuravit (Ag. Gen.), Num. 14, 28 vivo ego, ait Dominus, in solitudine. hac iacebunt cadavera vestra. Sequitur in v. 27 comminatio pro posteris, vide Ez. 20,23; ut deiiceret, ut eos prosterneret, humiliaret in medio gentium, ef dispergeret ; ita duae comminationes hoc loco enuntiantur : clades et dispersio inter gentes ; quae duae poenae etiam enuntiantur Lev. 26,30.32 et Deut. 28,25 et 36. Cum hisce locis duae poenae clare distinguantur, non opus erit להפיל coniectura mutare secundum Ez. l. c. in להפיץ ut. Baethgen vult, et tautologixm inferre. Tangitur in v. 28 idololatria Num. 25,3; Phinees v. 30, Num. 25,6-13 6 et expiavit scelus filiorum Israel » ; hie erat effectus eius zeli et iudicii quod. exercuit ; hebr bene vertit Hier : stetit autem Phinees et diiudicavit 1. e. iudicium exercuit ; cessavit plaga, Num. 25,11 avertit Phinees iram meam a filiis Israel, ut non ipse delerem eos in zelo meo. Praemium zeli sui tulit Phinees v. 915 ef. Gen. 15,6 ; Num. 25,12.13. Eccli. 45,28-30. 1 Mach. 2,54. Demum commemoratur v. 32 murmuratio Num. 20,12.13, et male cessit Moysi propter eos, Deut. 1.37 mihi quoque Dominus iratus est propter vos et 3,26. Num. 20,12; 27,12 Moyses ab ingressu in terram prohibitus est. In v. 33 redditur causa peccati populi et Moysis : populus erat rebellis contra spiritum Domini, contra eius voluntatem ; et Moyses effutiebat labiis suis (hebr) seu inconsiderate locutus est, scil. Num. 20,10 et Num. 27,14 et Deut. 32,51. Hebr בטא bene explicat Gen. effutut, temere, inconsiderate est locutus ; cf. Lev. 5,4. Prov. 12, 18. LXX διέστειλεν, vulg distinxit, explicat Theod. obw ἀνχυμφιθόλως λόγοις ἐχρήσατο, non citra dubitationem locutus est; ambiguitate quadam verbis adiuncta saxum percussit; eodem modo explica quod Israelitae iussi quidem erant delere nationes idololatras Ex. 23,33. Num. 33,55; Deut. 7,1 etc. ; at partim dicitur : non poterant eos delere Iud. 1,21.27.29.30 etc. ; semel etiam postquam confortatus est Israel | fecit eos tributarios et delere noluit. Cum superstitibus autem foedus 5 Hier, vulg ; cf. Deut. 32,17; assyr. schedu, deus taurus, daemon. In : . v. 98 in medio repetitur duobus stichis quod iam v. 37 dictum est ; > A | iunge 115 omissis : e£ effuderunt sanguinem innocentem, et infecta est 2. ravit eos ; iudices excitavit, suscitavit salvatores Iud. 3,9; at illi con- E tumaces erant in consilio suo (hebr), iterum iterumque defecerunt ἃ E Domino ; ideo humiliati sunt. (yuodsi ad Dominum clamabant v. 44, | Deus fidelis eis opem tulit — cuius rei testes sunt libri historici, prae- E sertim liber Iud., historia Samuel, David, Ezechiae. Hanc suam fideh- TH tatem etiam ostendit in captivos et exsules v. 46, id iam efflagitasse: . scribitur Salomon : dabis misericordiam coram eis qui eos captivos - habuerint, ut misereantur eis 3 Reg. 8,50, et impletum est, « quando % immisit Deus in cor Cyriregis et postea Darii et Artaxerxis, ut beni- : gne agerent » (Eus.). Verum in ipso exsilio prospere habitabant ; οἵ. Ier. 29,5-7 ; 24,5-T. Bar. 1,12 ; idque elucet ex historia Tobiae (1,15 sq.), Daniel 13,1 sq. Populus et psaltes versantur adhue in exsilio ; ünde petunt v. 4T, E Deut. 30,3 rursum congregabit te de cunctis populis, 1n quos te ante 1 dispersit ; cf. 1 Par. 16,35 ; cum fiducia petere possunt; nam prophe- ) Ἢ tae non solum exsilium praedixerant, verum etiam reditum et instau- E rationem ; petitionem commendant, uf confiteamur, ut laudemus nomen sanctum tuum et ut possimus gloriari quod laudem tuam praedicamus. S1 enim Deus eos reducit, gloriam Domini coram gentibus | extollere possunt. | D. Tamquam conditionem reditus et praeparationem ad eum assignave- | rant iam antea prophetae poenitentiam esse agendam de peccatis, de 4 culpa nationali ; cf. Mich. 7,9. Ier. 8,21-25 ; 31,9. Ez. 16,61-63 ; 20, j 43. Hae eadem via incedit psaltes ; praeit populo confessione peccatorum v. 6; memoriam rerum gestarum ita proponit, ut sit accusatio populi et annuntiatio misericordiae Domini ; quare apte conformatur, ut et poenitentia et spes excitetur et tandem psalmus desinere possit in petitionem v. 47. E in v. 48 adscribitur, doxologia est eademque subscriptio ab eo En: psalmos in varios distinxit libros ; cf. Ps. 40,14 ; 71,19 20 ; 88, 283.
104:2
… Il cielo delle stelle sarebbe il più alto (secondo G. Schiaparelli) e sottilissimo come cortina o pelle (Volgata, cf. Ps. 104, 2); secondo altri, le stelle, con il sole e la luna, sarebbero invece applicate al firmamento solido (cf. Gen. 1, 14, 15, 17), con la conseguente difficoltà di spiegare il moto delle stelle, rico-
104:15
… Per questo anche Abramo è detto p. (Gen. 20,7) insieme agli altri Patriarchi (cf. Ps. 104, 15).
104:24
… Rabbā, 12, 10). A. sorto in piedi per la prima volta, guarda verso l'alto e verso il basso, vede la propria statura giungere da un estremo del mondo all'altro e canta, Ps. 104, 24. Il Signore dubita, in vista dei peccati degli uomini, se creare A. o meno; e dubitano pure gli angeli e le virtù; ma prevalgono la carità e la misericordia. …
104:26
… In Ps. 104, 26 si suol tradurre semplicemente « balena ». Carattere favoloso ha specialmente il L. di Iob 3, 8, mostro (secondo altri autori personificazione dell'oscurità delle nubi) che viene evocato …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.