God being meruelous in himself, 4. hath shewed his powre and goodnes in his workes, as wel in general to al the world, 10. as in particular towards his elected people.
1Alleluia. Praise the Lord, for he is good: for his mercy endureth for ever.Alleluia: lodate Dio. Date lodo al Signore, perché egli è buono, perché la misericordia dì lui è in eterno.Alleluia. CONFESSE ye to our Lord because he is good: because his mercie is for euer.Alleluja. Confitemini Domino, quoniam bonus, / quoniam in æternum misericordia ejus. 2Praise ye the God of gods: for his mercy endureth for ever.Date lode al Dio degli dei, perché la misericordia di lui è in eterno.Confesse ye to the God of goddes: because his mercie is for euer.Confitemini Deo deorum, / quoniam in æternum misericordia ejus. 3Praise ye the Lord of lords: for his mercy endureth for ever.Date lode al Signore de' signori, perché la misericordia di lui è in eterno.Confesse ye to the Lord of lordes: because his mercie is for euer.Confitemini Domino dominorum, / quoniam in æternum misericordia ejus. 4Who alone doth great wonders: for his mercy endureth for ever.Il quale solo fa grandi meraviglie, perché la misericordia di lui è in eterno.Who onlie doth great meruels: because his mercie is for euer.Qui facit mirabilia magna solus, / quoniam in æternum misericordia ejus. 5Who made the heavens in understanding: for his mercy endureth for ever.Il quale con sapienza creò i cieli, perché la misericordia di lui è in eterno.Who made the heauen in vnderstanding: because his mercie is for euer.Qui fecit cælos in intellectu, / quoniam in æternum misericordia ejus. 6Who established the earth above the waters: for his mercy endureth for ever.Il quale posò la terra sopra le acque, perché la misericordia di lui è in eterno.Who established the earth ouer the waters: because his mercie is for euer.Qui firmavit terram super aquas, / quoniam in æternum misericordia ejus. 7Who made the great lights: for his mercy endureth for ever.Il quale fece i grandi luminari, perché la misericordia di lui è in eterno.Who made the great lightes: because his mercie is sor euer.Qui fecit luminaria magna, / quoniam in æternum misericordia ejus: 8The sun to rule the day: for his mercy endureth for ever.Il sole per presedere al giorno, perché la misericordia di lui è in eterno,The sunne to rule the day: because his mercie is for euer.solem in potestatem diei, / quoniam in æternum misericordia ejus; 9The moon and the stars to rule the night: for his mercy endureth for ever.La luna, e le stelle per presedere alla notte, perché la misericordia di lui è in eterno.The moone, and starres to rule the night: because his mercie is for euer.lunam et stellas in potestatem noctis, / quoniam in æternum misericordia ejus. 10Who smote Egypt with their firstborn: for his mercy endureth for ever.Il quale percosse l'Egitto co' suoi primogeniti, perché la misericordia di lui è in eterno:Who stroke Aegypt with their firstbegotten: because his mercie is for euer.Qui percussit Ægyptum cum primogenitis eorum, / quoniam in æternum misericordia ejus.
11Who brought out Israel from among them: for his mercy endureth for ever.Il quale trasse Israele di mezzo all'Egitto, perché la misericordia di lui è in eterno.Who brought forth Israel out of the middes of them: because his mercie is for euer.Qui eduxit Israël de medio eorum, / quoniam in æternum misericordia ejus, 12With a mighty hand and with a stretched out arm: for his mercy endureth for ever.Con mano possente, e con braccio alzato, perché la misericordia di lui è in eterno.In a mightie hand, and loftie arme: because his mercie is for euer.in manu potenti et brachio excelso, / quoniam in æternum misericordia ejus. 13Who divided the Red Sea into parts: for his mercy endureth for ever.Il quale divise in parti il mar rosso, perché la misericordia di lui è in eterno.Who diuided the Read sea into diuisions: because his mercie is for euerQui divisit mare Rubrum in divisiones, / quoniam in æternum misericordia ejus; 14And brought out Israel through the midst thereof: for his mercy endureth for ever.E pel mezzo di esso condusse Israele, perché la misericordia di lui è in eterno.And brought forth Israel through the middes therof: because his mercie is for euer.et eduxit Israël per medium ejus, / quoniam in æternum misericordia ejus; 15And overthrew Pharao and his host in the Red Sea: for his mercy endureth for ever.E precipitò Faraone, e l'esercito di lui nel mar rosso: perché la misericordia di lui è in eterno.And he ouerthrew Pharao, and his host in the Readsea: because his mercie is for euer.et excussit Pharaonem et virtutem ejus in mari Rubro, / quoniam in æternum misericordia ejus. 16Who led his people through the desert: for his mercy endureth for ever.Il quale fe' passare il suo popolo pel deserto, perché la misericordia di lui è in eterno.Who led his people through the desert: because his mercie is for euer.Qui traduxit populum suum per desertum, / quoniam in æternum misericordia ejus. 17Who smote great kings: for his mercy endureth for ever.Il quale percosse dei re grandi, perché la misericordia di lui è in eterno.Who stroke great kinges: because his mercie is for euer.Qui percussit reges magnos, / quoniam in æternum misericordia ejus; 18And slew strong kings: for his mercy endureth for ever.E uccise dei re forti, perché la misericordia di lui è in eterno.And slewe strong kinges: because his mercie is for euer.et occidit reges fortes, / quoniam in æternum misericordia ejus: 19Sehon king of the Amorrhites: for his mercy endureth for ever.Sehon re degli Amorrei, perché la misericordia di lui è in eterno.Sehon the king of the Amorrheites: because his mercie is for euer.Sehon, regem Amorrhæorum, / quoniam in æternum misericordia ejus; 20And Og king of Basan: for his mercy endureth for ever.E Og re di Basan, perché la misericordia di lui è in eterno.And Og the king of Basan: because his mercie is for euer.et Og, regem Basan, / quoniam in æternum misericordia ejus:
21And he gave their land for an inheritance: for his mercy endureth for ever.E diede la loro terra in retaggio, perché la misericordia di lui è in eterno,And he gaue their land for an inheritance: because his mercie is for euer.et dedit terram eorum hæreditatem, / quoniam in æternum misericordia ejus; 22For an inheritance to his servant Israel: for his mercy endureth for ever.In retaggio ad Israele suo popolo, perché la misericordia di lui è in eterno.For an inheritance to Israel his seruant: because his mercie is for euer. For in our humiliationhæreditatem Israël, servo suo, / quoniam in æternum misericordia ejus. 23For he was mindful of us in our affliction: for his mercy endureth for ever.Perché nella nostra umiliazione si è ricordato di noi: perché la misericordia di lui è in eterno.he was mindful of vs: because his mercie is for euer.Quia in humilitate nostra memor fuit nostri, / quoniam in æternum misericordia ejus; 24And he redeemed us from our enemies: for his mercy endureth for ever.E ci ha riscattati dai nostri nemici, perché la misericordia di lui è in eterno.And he redemed vs from our enemies: because his mercie is for euer.et redemit nos ab inimicis nostris, / quoniam in æternum misericordia ejus. 25Who giveth food to all flesh: for his mercy endureth for ever.Il quale da il nudrimento ad ogni animante, perché la misericordia di lui è in eterno.Who geueth foode to al fleshe: because his mercie is for euer.Qui dat escam omni carni, / quoniam in æternum misericordia ejus. 26Give glory to the God of heaven: for his mercy endureth for ever.Date lode al Dio del cielo, perché la misericordia di lui è in eterno. Date lode al Signore de' signori, perché la misericordia di lui è in eterno.Confesse ye to the God of heauen: because his mercie is for euer.Confitemini Deo cæli, / quoniam in æternum misericordia ejus. / Confitemini Domino dominorum, / quoniam in æternum misericordia ejus. 27Give glory to the Lord of lords: for his mercy endureth for ever.Confesse ye to the Lord of lordes: because his mercie is for euer.
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Calmet
It is omitted entirely in St. Augustine, etc. Origen thinks that the captives sung this psalm at their return, as it greatly resembles the 106th, 134th, etc. (Calmet)
Berthier
We read, (2 Paralipomenon 7:6.) the priests stood in their offices, and the Levites, with the instruments of music of the Lord, which king David made to praise the Lord, "because his mercy endureth for ever," etc. This chorus is found only in this psalm, which seems therefore to have been sung at the dedication of the temple. (Berthier)
The first part of the verse was sung by the priests, or cantors, (Haydock) and the second was repeated perhaps by the people, (Calmet) or by other musicians, as we now answer at the litanies, and often repeat the Rosary, Glory, etc., (Worthington) which surely may be done without any superstition, though Leigh, in his Battologeo, and Casaubon (Exer. 14.) be pleased to ridicule the Jesus psalter, on this account.
St. Hilary
Praise. Literally, "confess" (Haydock) your sins, and praise God. (St. Hilary)
Berthier
For ever. Or is unbounded. His heart overflows at this thought. (Berthier)
135:2
Calmet
God is over all. (Calmet)
135:3
Berthier
Lord. By these three repetitions the blessed Trinity is insinuated, (Worthington) as some of the Fathers have remarked, though the argument is not convincing. (Berthier)
135:4
Theodoret
Wonders. If saints or others work miracles, it is only by God's permission. (Theodoret)
Haydock
None can do any thing against his will. (Haydock)
Worthington
Only He can perform true miracles, above the course of nature. (Worthington)
Calmet
They prove the divinity. (Calmet)
135:5
Understanding. Or Son, who is the uncreated Wisdom, (St. Augustine) or to lead us to the knowledge of him. All has been made by the divine power and wisdom. Cajetan, etc., would assert the heavens to be intelligent, or governed by angels, Genesis 1:14. (Orig.[Origen?] Prin. 1., etc.)
But this opinion is generally rejected.
135:6
Calmet
Waters. On which it was supposed to rest like a vessel. (Calmet)
135:7
Calmet
Lights. The stars, (St. Jerome) or the sun and moon, ver. 8., and Genesis 1:16. (Calmet)
Berthier
All are great lights, though the moon be comparatively small. (Berthier)
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135:13
Parts. Two, not twelve, as the Rabbins pretend, (Berthier) and as Origen, etc., seem to allow, Exodus 14:22.
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Desert. This was very astonishing, as they were not incommoded by the heat, or destitute of food and clothes for forty years, (Calmet) except when God tried them for their improvement, or for their sins.
135:23
Calmet
Affliction. Literally, "humility," (Haydock) when we entered into ourselves under the judges, or during the captivity. (Calmet)
135:25
Berthier
Food. Hebrew, "bread," which denotes all sorts of eatables. (Berthier)
Worthington
The particular and general favours of God proceed from his mercy. (Worthington)
135:27
Calmet
Give, etc. This verse is marked as superfluous in the most correct psalters, being a repetition of ver. 3., and unknown to the Hebrew, Septuagint, etc., though it is found in the Arabic. (St. Augustine; etc.) (Calmet)
135:1
Praise the Lord.... By this invitation to praise the Lord, thrice repeated, we profess the Blessed Trinity, One God in three distinct Persons, the Father, and the Son, and the Holy Ghost.
135:1
VVhose goodnes is incomparable
This second part of euerie verse, first pronounced by the Priestes, confessing & praising Gods mercie aboue al his workes, was stil repeted by musicians, or other assistants, in maner as now in L•tanies [ô Lord deliuer vs] and [VVe besech theeto heare vs] And as Gloria Patri &c. is added in the end of Psalmes, and our Lords prayer, and the Angelical salutation are often repeted in diuers Offices, and in the Rosarie
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VVhose diuine powre created al other thinges.
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By this inuitation to praise our Lord God, thrise repeted, we professe the blessed Trinitie, who is one God in substance, and three Diuine Persons.
VVhose dominion is ouer al the world.
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Only God can do true miracles; towit, workes aboue the course of al nature.
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In admirable wisdom.
Concordanza Gen. 1.
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Made the waters aboue nature to remaine vvithin their bondes, & not to couer the earth.
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Concordanza Exo. 11.
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Exo. ••.
135:15
Exo. ••.
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Num. ••
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Al Gods benignitie, as wel of particular benefites towards his people, as general to them and al others procedeth from his mercie.
135:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.1
1. “Give thanks unto the Lord, for He is good, for His mercy endureth for ever” (
135:2
Origene † 254 d.C. Origen Against Celsus 8.3
… For “God standeth in the assembly of the gods: He judgeth among the gods.” For “God is Lord of gods,” who by His Son “hath called the earth from the rising of the sun unto the going down thereof.” We are also commanded to “give thanks to the God of gods.”
sant'Agostino d'Ippona † 430 d.C. City of God 9.23
… And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, “The God of gods, the Lord hath spoken;” and again, “Confess to the God of gods;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.2
2. Then follows, “Give thanks to the God of gods, for His mercy endureth for ever” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.2
2. Then follows, “Give thanks to the God of gods, for His mercy endureth for ever” ( ver. 2 ). “Give thanks to the Lord of lords, for His mercy endureth for ever” (
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sant'Agostino d'Ippona † 430 d.C. The Confessions 4.15
24. But not yet did I perceive the hinge on which this impotent matter turned in Thy wisdom, O Thou Omnipotent, “who alone doest great wonders;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.4
4. Let us therefore “give thanks to the God of gods, and the Lord of lords, for His mercy,” etc. “Who alone did wonderful things” (
135:5
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.4
… to Him, “who did,” or to Him “who doeth,” or to Him “who made sure;” because then one might easily understand, “let us give thanks.” For now it is so obscurely rendered, that he who either knows not or cares not to examine a Greek manuscript may think, “who made the heavens, who made sure the earth, who made the luminaries, for His mercy endureth for ever,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.5
5. But what meaneth, “who alone doeth great wonders”? Is it because many wonderful things He hath done by means of angels and men? Some wonderful things there are which God doeth alone, and these he enumerates, saying, “who by His wisdom made the heavens” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.5
5. But what meaneth, “who alone doeth great wonders”? Is it because many wonderful things He hath done by means of angels and men? Some wonderful things there are which God doeth alone, and these he enumerates, saying, “who by His wisdom made the heavens” ( ver. 5 ), “who stretched out the earth above the waters” (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.10
… For in the beginning , he said, God created the heaven and the earth : but the seat and foundation of the earth no man has been able to declare. Some, indeed, hold that its seat is the waters: thus the divine David says, To Him Who established the earth on the waters
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.5
5. But what meaneth, “who alone doeth great wonders”? Is it because many wonderful things He hath done by means of angels and men? Some wonderful things there are which God doeth alone, and these he enumerates, saying, “who by His wisdom made the heavens” ( ver. 5 ), “who stretched out the earth above the waters” ( ver. 6 ), “who alone made great lights” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 94.2
… we find the firmament, which God called heaven: what was created on the third day; we find the form of earth and sea, and their separation, that all the gathering together of the waters was called sea, and all that was dry, the earth. On the fourth day, the Lord made the lights in heaven: “The sun to rule the day: the moon and stars to govern the night:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.5
… 5 ), “who stretched out the earth above the waters” ( ver. 6 ), “who alone made great lights” ( ver. 7 ). For this reason did he add “alone” in this verse also, because the other wonders which he is about to tell of, God did by means of man. For having said, “who alone made great lights,” he goes on to explain what these are, “the sun to rule the day” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.5
… 6 ), “who alone made great lights” ( ver. 7 ). For this reason did he add “alone” in this verse also, because the other wonders which he is about to tell of, God did by means of man. For having said, “who alone made great lights,” he goes on to explain what these are, “the sun to rule the day” ( ver. 8 ), “the moon and stars to govern the night” (
135:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.5
… For having said, “who alone made great lights,” he goes on to explain what these are, “the sun to rule the day” ( ver. 8 ), “the moon and stars to govern the night” ( ver. 9 ); then he begins to tell the wonders which He did by means of angels and men: “who smote Egypt with their first-born” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
9. “Who brought out Israel from the midst of them” (
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Tertulliano † 220 d.C. On Fasting 5
… For the first People had withal reproduced the first man’s crime, being found more prone to their belly than to God, when, plucked out from the harshness of Egyptian servitude “by the mighty hand and sublime arm”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 6
… a human form,—as when it says, “The eyes of the Lord are over the righteous;” or when it says, “The Lord God smelled the smell of a good savour;” or when there are given to Moses the tables “written with the finger of God;” or when the people of the children of Israel are set free from the land of Egypt “with a mighty hand and with a stretched out arm;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
9. “Who brought out Israel from the midst of them” ( ver. 11 ). He brought out also His saints and faithful ones from the midst of the wicked. “With a mighty Hand and stretched-out Arm” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
9. “Who brought out Israel from the midst of them” ( ver. 11 ). He brought out also His saints and faithful ones from the midst of the wicked. “With a mighty Hand and stretched-out Arm” ( ver. 12 ). What more powerful, what more out-stretched, than that of which is said “To whom is the Arm of the Lord revealed?” “Who divided the Red Sea in two parts” (
135:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… 12 ). What more powerful, what more out-stretched, than that of which is said “To whom is the Arm of the Lord revealed?” “Who divided the Red Sea in two parts” ( ver. 13 ). He divided also in such wise, that the same baptism should be to some unto life, to others unto death. “And brought out Israel through the midst of it” (
135:15
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… 13 ). He divided also in such wise, that the same baptism should be to some unto life, to others unto death. “And brought out Israel through the midst of it” ( ver. 14 ). So too He brings out His renewed people through the laver of regeneration. “And overthrew Pharaoh and his power in the Red Sea” (
135:16
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… “And brought out Israel through the midst of it” ( ver. 14 ). So too He brings out His renewed people through the laver of regeneration. “And overthrew Pharaoh and his power in the Red Sea” ( ver. 15 ). He quickly destroyeth both the sin of His people and the guilt thereof by baptism. “Who led His people through the wilderness” (
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 10.4.9
… To him let us sing the new song, supplying in thought, ‘To him who alone doeth great wonders: for his mercy endureth forever’; ‘To him which smote great kings, and slew famous kings: for his mercy endureth forever’;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… “And overthrew Pharaoh and his power in the Red Sea” ( ver. 15 ). He quickly destroyeth both the sin of His people and the guilt thereof by baptism. “Who led His people through the wilderness” ( ver. 16 ). Us too He leadeth through the drought and barrenness of this world, that we perish not therein. “Who smote great kings” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… 15 ). He quickly destroyeth both the sin of His people and the guilt thereof by baptism. “Who led His people through the wilderness” ( ver. 16 ). Us too He leadeth through the drought and barrenness of this world, that we perish not therein. “Who smote great kings” ( ver. 17 ), “and slew famous kings” (
135:19
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… “Who led His people through the wilderness” ( ver. 16 ). Us too He leadeth through the drought and barrenness of this world, that we perish not therein. “Who smote great kings” ( ver. 17 ), “and slew famous kings” ( ver. 18 ). From us too He smites and slays the deadly powers of the devil. “Sehon king of the Amorites” (
135:20
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… 17 ), “and slew famous kings” ( ver. 18 ). From us too He smites and slays the deadly powers of the devil. “Sehon king of the Amorites” ( ver. 19 ), an “useless shoot,” or “fiery temptation,” for so is Sehon interpreted: the king of “them who cause bitterness,” for such is the meaning of Amorites. “And Og, the king of Basan” (
135:21
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… the king of “them who cause bitterness,” for such is the meaning of Amorites. “And Og, the king of Basan” ( ver. 20 ). The “heaper-together,” such is the meaning of Og, and, king of “confusion,” which Basan signifies. For what else doth the devil heap together but confusion? “And gave away their land for an heritage” (
135:22
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… “And Og, the king of Basan” ( ver. 20 ). The “heaper-together,” such is the meaning of Og, and, king of “confusion,” which Basan signifies. For what else doth the devil heap together but confusion? “And gave away their land for an heritage” ( ver. 21 ), “even an heritage unto Israel His servant” (
135:23
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 10.4.9
… To him let us sing the new song, supplying in thought, ‘To him who alone doeth great wonders: for his mercy endureth forever’; ‘To him which smote great kings, and slew famous kings: for his mercy endureth forever’; ‘For the Lord remembered us in our low estate and delivered us from our adversaries.’
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… For what else doth the devil heap together but confusion? “And gave away their land for an heritage” ( ver. 21 ), “even an heritage unto Israel His servant” ( ver. 22 ). For He giveth them, whom once the devil owned, for an heritage to the seed of Abraham, that is, Christ. “Who remembered us in our low estate” (
135:24
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… “And gave away their land for an heritage” ( ver. 21 ), “even an heritage unto Israel His servant” ( ver. 22 ). For He giveth them, whom once the devil owned, for an heritage to the seed of Abraham, that is, Christ. “Who remembered us in our low estate” ( ver. 23 ), “and redeemed us from our enemies” (
135:25
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… 21 ), “even an heritage unto Israel His servant” ( ver. 22 ). For He giveth them, whom once the devil owned, for an heritage to the seed of Abraham, that is, Christ. “Who remembered us in our low estate” ( ver. 23 ), “and redeemed us from our enemies” ( ver. 24 ) by the Blood of His only-begotten Son. “Who giveth food to all flesh” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 8
… “God hath blinded the minds of the unbelievers of this world .” For the world to come hath no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, “the God of this world;” neither doth this afford any handle, for this doth not show Him to be the God of this world only. For He is called “the God of Heaven,” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… “Who remembered us in our low estate” ( ver. 23 ), “and redeemed us from our enemies” ( ver. 24 ) by the Blood of His only-begotten Son. “Who giveth food to all flesh” ( ver. 25 ), that is, to the whole race of mankind, not Israelites only, but Gentiles too; and of this Food is said, “My Flesh is meat indeed.” “Give thanks unto the God of Heaven” (
135:27
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.9
… 23 ), “and redeemed us from our enemies” ( ver. 24 ) by the Blood of His only-begotten Son. “Who giveth food to all flesh” ( ver. 25 ), that is, to the whole race of mankind, not Israelites only, but Gentiles too; and of this Food is said, “My Flesh is meat indeed.” “Give thanks unto the God of Heaven” ( ver. 26 ). “Give thanks unto the Lord of lords” (
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Confitemini Domino dominorum, | quoniam in aeternum misericordia eius : Laude et gratiarum actione in universum praemissa celebratur Deus = creator (v. 1-9), Deus in rebus pro Israel populo gestis (v. 10-22), Deus continuo curam gerens suorum (v. 23-26). Praecedenti psalmo hic similis est argumento et verbis (v. 17-22 et 134, 10-12); forma differt, quia singulis versuum stichis adiungitur responsorium quoniam in aeternum misericordia eius הסד gratia, benignitas ; prior psalmus fert 1n, laudate; hic היד confitemini, laudate, gratias agite. quoniam etc.; vide 2 Par. 1,3.6 et Ps. 117,1-4; refertur choris mulierum praececinisse Mariam : cantemus Domino 610. Ex. 15,21 et comparari potest responsorium Amen quod populus singulis maledictionibus adiungebat Deut. 28,15-26. | Deus Borm v. 2 posset per se intelligi Deus summus, cf. canticum canticorum, sanctum sanctorum, servus servorum (Gen. 9,25); sed cum Deus v. g. dicat : in cunctis mc Aegypti faciam 1udicia (Ex. 12,12) et prophetae similiter loquantur: ibit Chamos in transmigrationem (ler. 48,7), potius intelligendus est Deus qui dominatur diis ; sieut dominus Deus qui imperium exercet in dominatores, ipse sque supremus dominator; cf, Deut. 10,17;
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v. 4 vide 71,18; 85,10; v. ὃ in intellectu, intelligenter, sapienter (Gen.), magno antico et eximia sapientia (Ag. ); cf. Prov. 3,19. Ier. 10,12; 51,15;
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v. 6 terram super aquas, vide ad 23,2; hebr qui extendit terram super aquas; v. 7-9 vide Gen. 1, 14-16; in ל diei, ut dominetur in die; ad dominium in die, et
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v. 9 LXX et Hier pariter eodem modo in potestatem noctis, ad dominium in nocte, hebr ad dominia, pluralis propter 8767788, quam vocem.critici ob metrum delent(?) ; v. 10- 22 fere recolitur 134, 8-12 ; . A2 in manu potenti Ex. 13,3; Deut. 4,34; 5,15; 6,21; 7,8 etc. 8 et ו Hier : et SEE Pho et ו eius ; Xin VN hebr redditur Ex. 14,27 et involvit eos Dominus in mediis fluctibus. In v. 23 sqq. gratiae aguntur pro benefieus populo iam in terra promissa habitanti divinitus collatis. Deus populum suum ab hostihus liberavit per 1001068. Et in v. 25 a speciali in populum Dei cura ad Τὴ hebraeo non legitur titulus. * Exsules lugentes invitantur a Babylonis, ut canant cantica Sion; E. id utpote iniuriam in Dominum recusant (v. 1-4). Inde maximum exci- — - tatur in iis desiderium urbis sanctae, et odium et exsecratip in Edom. T et Babel, auctores ruinae (v. 5-9). D. Magna in psalmo depingitur tristitia exsulum, ardens amor urbis | sacrae lerusalem cum desiderio, ut Deus hostes et vastatores illius uleiscendo humiliet. Vehementia affectus ipsis exsulibus potius quam | reducibus convenire videtur. Neque obstat, quod Baethgen opinatur, ἣν E legi in v. 1-3 perfecta; nam in ipso exsilio profecto narrari potest, quod in exsilio aliquando evenit. In narratione soluta oratione dice- — retur : cum quondam sederemus tristes, accesserunt ad nos postulantes carmina. | V In regione babylonica praeter flumina magni erant canales, fluminibus haud ita inaequales. Ibi morantur tristes et flentes ; Is. 3,26 et - desolata in terra sedebit. Impletum est illud Os.3,4 dies multos sede- | bunt filu Israel sine rege, sine sacrificio, sine dr sine ephod; v. ἃ. in salicibus in medio eius regionis, in medio Babel, suspendimus citharas nostras (hebr, Hier, Aq, λύρας ἡμῶν Sym), quievit sonitus laetantium, conticuit dulcedo citharae (Is. 24,8); impletum est : cessare laciam omne gaudium (Os. 2,11); et auferam a vobis vocem iucunditatis et vocem gaudii (Bar. 2,23). Cur suspenderint,ratio continetur in sequentibus, praesertim in v. ^; postularunt a nobis verba cantici, verba car- E minis (Hier) ; qui abduxerunt, vertit Hier : qui affligebant nos, Sym οἱ 3 χαταλαζονευόμενοι ἡμῶν qui arroganter agebant contra nos; hebrs55»n? | = emendant alii שוללינר (Ez. 39,10) qui exspoliarunt nos ; alii aliter; hebr — | postularunt laetitiam, cantate nobis; id quod Hier vertit: laeti canite | nobis de canticis Sion. Quaerunt quoque quo animo postulaverint. | Ipsam postulationem fuisse irrisionem crudelem et ut talem ab exsulibus | intellectam, aliqui putant. Sed ex responsione v. 4 id certe non colli- ל gitur; cur non potius Babylonu ex curiositate quaesierint? Responsione non proditur animus offensus seu acerbus. Bene notat. Ag. in hebraeis litteris est aliquid quod in nostris non apparet : quomodo cantabimus canticum Domini in terra alieni, alieni scil. dei? considerant id tamquam profanationem ; neque 1dololatris volunt prodere carmina sacra. Ipsi exsules habitantes in terra aliena exhibentur quasi subiecti diis alienis, hae ipsa sua commoratione; vide quae notavi ad ler. 16,13; unde minime decet. ad ditionem alienam transferre carmina Sion. Hae ipsa postulatione dolor et desiderium patriae Domino sacrae vehementer renovatur. Quam alte sit in animis repositus amor ille, eximie explicatur v. 5 st oblitus fuero, arescat dextera mea; hebr pro תשכה esse legendum תכחש (cf. 109,24 hebr) iam bene sensit Ag. et .Statuunt recentiores ; textus traditus esset explicandus : dextera mea oblivioni det, scil. suppleto obiecto : munus suum, operationem suam ; ita Chrys. concipit textum graecum : « quid est ἐπιλησθείη ἡ δεξιά μου ; ἡ ἰσχύς μου, φησὶν, ἡ δύναμίς μου ἐπιλάθοιτό μου, vires meae obliviscantur mei ». Praeter aridam dexteram aliud malum sibi imprecatur : adAhaereat lingua, γενοίμην ἄφωνος (Chrys.), elinguis, mutus fiam, si mihi summum laetitiae fastigium non sit lerusalem ; si lerusalem non sit eulmen laetitiae quae mihi contingere possit. De iniuriis Edomitarum contra populum 157861 et urbem vide Ez 35,5.10-15 ; unde rogatur Deus v. 7 ne filiis Edom diem Ierusalem impunitum omittat, sed ut memor illius diei vicem reddat Edomitis, qui tum hostibus vastatoribus acclamabant exhortantes : erinanite, evacuate (Hier), ut plane everterent urbem et ipsa quoque fundamenta destruerent, ut nullae relinquerentur reliquiae (Ag.); verte hebr memento, lahve, filus Edom diem Ierusalem, uti fere habent LXX υνήσθητι τῶν υἱῶν ᾿δώμ, τὴν ἡμέραν. Legem talionis invocant et exoptant contra Babel, filiam Babel, Babyloniorum populum et urbem et rempublieam ; misera, hebr Aq Hier vastata, quae vox vastationem fieri debere indicat ; aliud enim indicari nequit; cui notioni optime congruit "Theod ἡ διαρπασθησομένη, vertit Sym ἡ λῃστρίς, praedicatur 268/08 qui reddet tibi retributionem pro 1816180018, quae tu intulisti nobis. Praedixerat Isaias de interitu Babel : sagittis parvulos interficient (Medi) et super filios non parcet oculus eorum (13,18) ; idem imprecantur v. 9 beatus qui tenebit et allidet parvulos tuos ad petram ; eius . modi atrocitates etiam commemorantur Os. 10,14 et 14,1 parvuli eorum elidantur ; Nah, 3,10 ; 4 Reg. 8,12; « familiaris erat tunc haec erga. pueros in bellis saevities, neque ullum iniustitiae genus in eo esse putabatur » (Calm.). Notat Chrys. haec esse verba perturbationis animi captivorum, qui magnam poenam et horrendum supplicium postulent: « prophetae autem multa saepe loquuntur, non tamquam suos affectus narrantes, sed aliorum, et in medium afferentes ».. Ceterum recole quae supra ad Ps. 108 adnotata sunt de eiusmodi impreealio- | nibus (p. 388 sq.). | : M 5
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… Altre denominazioni sono Qēdhā Jīšrā'ēl 'Santo d'Israele', espressione frequente in Isaia, e 'Elōhē haš-šāmajim 'Dio del cielo', che si legge in testi meno antichi (Ion. 1, 9; Ps. 135, 26; Esd. 1, 2; Neh. 1, 4, 5 ecc.). …
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.