The royal Prophet thanketh God, for al his victories, and possession of the kingdom. 3. Admiring Gods benignitie towards man, 5. prayeth to be stil defended from al enimies, 9. promiseth a new songue of prayse, 11. describeth the vanitie of worldlie men, 15. concluding that true felicitie is in seruing God.
1Blessed be the Lord my God, who teacheth my hands to fight, and my fingers to war.Salmo di David, contro Goliath. Benedetto il Signore Dio mio, il quale alle mani mie insegna a combattere, e alle mie dita a trattare l'armi.A Psalme of Dauid, against Goliath. BLESSED be our Lord my God, who teacheth my handes to battel, and my fingers to warre.Psalmus David. Adversus Goliath. Benedictus Dominus Deus meus, / qui docet manus meas ad prælium, / et digitos meos ad bellum. 2My mercy, and my refuge: my support, and my deliverer: My protector, and I have hoped in him: who subdueth my people under me.Egli mia misericordia, e mio asilo: mia difesa, e mio liberatore: Protettor mio, e in lui ho sperato: egli è che a me soggetta il mio popolo.My mercie, and my refuge: my defender, and my deliuerer. My protectour, and I haue hoped in him, who subdeweth my people vnder me.Misericordia mea et refugium meum; / susceptor meus et liberator meus; / protector meus, et in ipso speravi, / qui subdit populum meum sub me. 3Lord, what is man, that thou art made known to him? or the son of man, that thou makest account of him?Signore, che è l'uomo, che a lui ti se' dato a conoscere, o il figliuolo dell'uomo, che tal tu ne mostri concetto?Lord what is man, that thou art made knowne to him? or the sonne of man, that thou estemest him?Domine, quid est homo, quia innotuisti ei ? / aut filius hominis, quia reputas eum ? 4Man is like to vanity: his days pass away like a shadow.L'uomo è diventato simile al nulla: i giorni di lui passan com' ombra.Man is made like to vanitie: his dayes passe as a shadow.Homo vanitati similis factus est; / dies ejus sicut umbra prætereunt. 5Lord, bow down thy heavens and descend: touch the mountains, and they shall smoke.Signore, abbassa i tuoi cieli, e discendi: tocca i monti, e andranno in fumo.Lord incline thy heauens, and descend: touch the mountaynes, and they wil smoke.Domine, inclina cælos tuos, et descende; / tange montes, et fumigabunt. 6Send forth lightning, and thou shalt scatter them: shoot out thy arrows, and thou shalt trouble them.Fa lampeggiare i tuoi folgori, e dissiperai costoro: scocca le tue saette, e li porrai in ispavento.Lighten lightening, and thou shalt disperse them: shoote out thine arrowes, and thou shalt destroy them.Fulgura coruscationem, et dissipabis eos; / emitte sagittas tuas, et conturbabis eos. 7Put forth thy hand from on high, take me out, and deliver me from many waters: from the hand of strange children:Stendi la mano tua dall'alto, e salvami, e liberami dalla piena dell'acque, dalla mano de' figliuoli stranieri.Send forth thy hand from on high, take me out, and deliuer me from manie waters: from the hand of children strangers.Emitte manum tuam de alto: eripe me, / et libera me de aquis multis, / de manu filiorum alienorum:
8Whose mouth hath spoken vanity: and their right hand is the right hand of iniquity.La bocca de' quali di cose vane ragiona, e la loro destra, destra di iniquità.Whose mouth hath spoken vanitie: and their right hand is the right hand of iniquitie.quorum os locutum est vanitatem, / et dextera eorum dextera iniquitatis. 9To thee, O God, I will sing a new canticle: on the psaltery and an instrument of ten strings I will sing praises to thee.O Dio, io canterò a te un cantico nuovo: inni di laude dirò a te sul saltero a dieci corde.O God I wil sing to thee a new song: in the psalter of ten stringes, I wil sing to thee.Deus, canticum novum cantabo tibi; / in psalterio decachordo psallam tibi. 10Who givest salvation to kings: who hast redeemed thy servant David from the malicious sword:A te, che dai salute a' regi, che liberasti Davidde tuo servo dalla spada micidiale: liberami,Who geuest saluation to kinges: who hast redemed Dauid thy seruant from the malignant sword:Qui das salutem regibus, / qui redemisti David servum tuum de gladio maligno, 11Deliver me, And rescue me out of the hand of strange children; whose mouth hath spoken vanity: and their right hand is the right hand of iniquity:E toglimi dalle mani de' figliuoli stranieri, la bocca de' quali di cose vane ragiona, e la loro destra, destra d'iniquità.deliuer me. And rescue me out of the hand of children strangers, whose mouth hath spoken vanitie: and their right hand, is the right hand of iniquitie.eripe me, et erue me de manu filiorum alienorum, / quorum os locutum est vanitatem, / et dextera eorum dextera iniquitatis. 12Whose sons are as new plants in their youth: Their daughters decked out, adorned round about after the similitude of a temple:I figliuoli de' quali sono come piante novelle nella lor giovinezza. Le loro figliuole abbigliate, e ornate da ogni lato, come l'idolo di un tempio.Whose sonnes, are as new plantes in their youth. Their daughters comly trimmed: decked about after the similitude of a temple.Quorum filii sicut novellæ plantationes in juventute sua; / filiæ eorum compositæ, / circumornatæ ut similitudo templi. 13Their storehouses full, flowing out of this into that. Their sheep fruitful in young, abounding in their goings forth:Le loro dispense ripiene, e ridondanti per ogni lato. Feconde le loro pecore escono fuori in branchi copiosi:Their storehouses ful, flowing out of this into that. Their ewes ful of yong, abunding in their going forth:Promptuaria eorum plena, eructantia ex hoc in illud; / oves eorum fœtosæ, abundantes in egressibus suis;
14Their oxen fat. There is no breach of wall, nor passage, nor crying out in their streets.pingui le loro vacche. Da ruina sono esenti le loro mura, e da incursione, né flebil grido si ode nelle lor piazze.their oxen are fatte. There is no ruine of wal, nor passage, nor crie in their streates.boves eorum crassæ. / Non est ruina maceriæ, neque transitus, / neque clamor in plateis eorum. 15They have called the people happy, that hath these things: but happy is that people whose God is the Lord.Beato, hanno detto quel popolo che ha tali cose: beato il popolo, che per suo Dio ha il Signore.They haue said, that it is a happie people, which hath these things: blessed is the people, whose God is our Lord.Beatum dixerunt populum cui hæc sunt; / beatus populus cujus Dominus Deus ejus.
143:1
Worthington
St. Hilary thinks that the Septuagint added the rest by inspiration, (Calmet) because this was David's first exploit in war. (Worthington)
Calmet
But others pay no deference to this part of the title. The Chaldean, however, seems to allude to the same victory, (ver. 10.) and the Syriac to that which David obtained over Asaph, brother of Goliath, 1 Paralipomenon 20:5. (Calmet)
Ferrand
David prays that he may overcome the Philistines, and gives thanks in Psalm xvii. (Ferrand)
Calmet
These two psalms are very much alike, and this seems to have been written after the rebels were discomfited, while the 17th expresses the sentiments of the prophet, towards the end of his life, for all his victories. (Calmet)
Holy Fathers
Zorobabel after the defeat of God, (Ezechiel xxxviii.; Origen) or the Machabees; (Greek paraphrast.) or Jesus Christ might adopt these sentiments. (Holy Fathers)
Calmet
Kimchi and Goan refer the psalm to the Messias. (Calmet)
God. Hebrew, "rock."
Berthier
Fingers. Which chose the five pebbles. He was to exert himself, and yet to acknowledge that all success came from God. (Berthier)
Worthington
He had not been trained to war, when he overcame Goliath. (Worthington)
143:2
Berthier
My people. After the defeat of the rebels, (Calmet) and the death of Isboseth. (Berthier)
Calmet
Hebrew may also be "peoples," as Psalm xvii, (Syriac, etc.) including them, and the various nations that were subdued by David. (Calmet)
Berthier
Conquerors are generally in confusion, while those who keep their passions under are free, 2 Corinthians 3:17. (Berthier)
143:3
Haydock
To him. Hebrew, "thou dost acknowledge him." (St. Jerome) (Haydock)
Calmet
In the transport of gratitude, he reflects on his own weakness, Job 7:17., and Romans 8:31. (Calmet)
Worthington
Before Christ, all mankind were undeserving of revelation. (Worthington)
143:4
Haydock
Vanity. Hebrew hebel, "nothing, a vapour," etc., Ecclesiastes 1:1., and James 4:15. (Haydock)
Berthier
Our lives resemble a shadow, which is the less distinct, the more it increases. (Berthier)
Worthington
As it cannot subsist of itself, so neither can man without God. (Worthington)
143:5
St. Hilary
Mountains. The proud, (Origen) spirits. (St. Hilary)
Calmet
Come to my assistance, as thou didst appear on Sinai, Exodus 19:16., and Psalm 17:8. (Calmet)
This is a poetical description of God's aid.
143:7
Worthington
Waters. Of tribulation. (Worthington)
Worthington
Children. My rebellious subjects, (Haydock) who lead bad lives in the true Church. (Worthington)
Foreign nations continued faithful, while Israel rose up against their sovereign.
143:8
Calmet
Iniquity. Hebrew, "lying." They have sworn fidelity, and have prevaricated. (Calmet)
Worthington
They adhere not to their engagements of keeping God's law. (Worthington)
143:9
Berthier
New. More excellent. (Berthier)
Worthington
Psaltery. Hebrew, "on the Nebel of ten strings," (Haydock) the chief instrument, fit for a new canticle of thanksgiving. (Worthington)
143:10
Haydock
Kings. Their power cannot protect them. (Haydock)
Hast. Several read, "wilt redeem."
Haydock
Malicious. Hebrew, "his servant from the evil sword" (Montanus) of Goliath, (Chaldean) or of Saul, (Berthier) and all his other enemies. (Haydock)
Calmet
He represents himself in the midst of danger, from the rebels. (Calmet)
143:11
Worthington
Children. Both Jews and Christians who live ill, are like strangers, who frame to themselves a temporal felicity, making riches and pleasures their god. (Worthington)
143:12
Calmet
Whose. Hebrew, "our." This makes quite a different sense from the ancient versions, which refer what follows to the rebels, who had no cause to complain of David's government, ver. 14. (Calmet)
Haydock
St. Jerome, however, agrees with the Hebrew, "that our sons may be," etc. Protestants asher means "whose (ver. 11.) and that." (Haydock)
Haydock
If we supply, they said, the text and versions will give the same sense, (Genebrard; Berthier) as it is inserted [in] ver. 15. (Haydock)
Decked. Hebrew, "our daughters, like corner-stones cut like a temple," (Montanus) or "palace." (Protestants)
143:13
Calmet
That. The partitions are too small; or fresh fruit come before the old ones are consumed, Leviticus 26:10. (Calmet)
Pagnin
Fruitful. Hebrew, "our sheep (or small cattle, pecudes) producing a thousand, bringing forth ten thousand, in our streets." (Pagnin)
143:14
Fat. Hebrew, "our bulls (oxen or cows) are burdened." etc.
Calmet
Of wall. Symmachus, "nor burying nor mourning in their places." The other interpreters cited by Theodoret, have also "their." (Calmet)
Haydock
Passage. Of the enemy. (Haydock)
143:15
Haydock
They. Hebrew, "happy the people, to which such things belong; happy," etc. (St. Jerome) (Haydock)
Calmet
This text speaks all along of the temporal blessings attending the virtuous. (Calmet)
Haydock
But the Septuagint, being convinced that these were rather the sentiments of David's enemies, give it this turn, (Berthier) and shew, that real happiness consists rather in the possession of God, as the psalmist intimates, by the concluding sentence. (Haydock)
Worldlings are satisfied with temporal advantages, Psalm 72:4.
Calmet
But the saints take God for their reward. (Calmet)
St. Jerome
The devil promises riches, that he may kill, and Christ promises poverty, to save us. (St. Jerome)
Worthington
True happiness consists in preferring God before all. (Worthington)
143:1
Because this vvas Dauids first, and a very notable victorie, the Septuagint Interpreters make mention of Goliath in this title.
God made Dauid a warier, and victorer against Goliath, without anie former training in armes.
143:2
Made him afterwards king of a great people.
143:3
Al mankind was vnvvorthie before Christ,
that God should be reueled vnto them,
especially that he should haue care of the progenie of men, after their sinne.
143:4
In dede man in himself, in his ovvne nature and frailtie, is but a vaine and transitorie creature, passing from life to death, as a shadovv that can not consist of it selfe, neither can man vvithout God.
143:5
By a poetical description he prayeth for Gods helpe, as if God should make the heauens to bovv, and so descend; or make the montaines smoke, as vvhen Moyses receiued the lavv, or declare himself by Meteors, as folovveth:
143:7
Tribulations or tentations.
Children of the Church,
but of euil life.
143:8
They speake in vanitie that promise to kepe Gods law, and performe it not.
143:9
In that principal instrument, apt for a new songue, and for extra ordinarie benefites.
143:11
Both Ievves & Christians that liue not vvel, are as strangers that frame to themselues such a false felicite, as is here described: making riches or vvorldlie pleasures their God.
143:14
transmigration.
143:15
True happines consisteth not in vvorldlie thinges.
But in preferring God before al.
143:1
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.88
… What Joshua, as his successor, arrayed alongside the Captain of the Lord’s hosts? What David, either by harping, or fighting with his sling, and girded by God with strength unto the battle, and with his fingers trained to war?
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… from the teaching of the Church, my natural and unpremeditated arguments for the subversion of this blasphemy, needing not at all the equipment of arguments from profane sources to qualify me for the contest; and now also I do not hang back from the second part of the encounter, fixing my hope like great David
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.2
2. “Blessed be the Lord my God, who teacheth my hands for battle, my fingers for war” (
143:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.3
3. My Mercy and my Refuge, my Upholder and my Deliverer” (
143:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.4
4. “Lord, what is man, that Thou hast become known unto him?” (
143:4
san Gregorio di Nissa † 395 d.C. On the Making of Man 20.4
… but in so far as it destroys him who touches it, it is the worst of all evil. Thus when the evil poison worked its effect against man’s life, then man, that noble thing and name, the image of God’s nature, was made, as the prophet says, “like unto vanity
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.29
… We have set forth that even holy men have without any consideration for their merits, suffered many and heavy things in this world, together with toil and misery. So David, entering into himself, says: “Remember; Lord, that we are dust; as for man, his days are but as grass;” and in another place: “Man is like to vanity, his days pass away as a shadow.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 12
“And how can this be?” you will say. Consider what man is, what God; whom thou desertest, and unto whom thou fliest for refuge; and thou wilt soon be right altogether. Man lieth under the same sin as thyself, and the same condemnation, and the same punishment. “Man is like to vanity,” (
sant'Agostino d'Ippona † 430 d.C. City of God 14.15
… For though he could not do all things in Paradise before he sinned, yet he wished to do only what he could do, and therefore he could do all things he wished. But now, as we recognize in his offspring, and as divine Scripture testifies, “Man is like to vanity.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.11
… But now, indeed, all mankind through the fall of the first man has fallen from the truth into vanity; for which reason another psalm says, “Man is like to vanity: his days pass away as a shadow;”
sant'Agostino d'Ippona † 430 d.C. City of God 20.2
… why he who is full of crimes is crowned with honors, while the blameless man is buried in the darkness of neglect. But who can collect or enumerate all the contrasts of this kind? But if this anomalous state of things were uniform in this life, in which, as the sacred Psalmist says, “Man is like to vanity, his days as a shadow that passeth away,”
sant'Agostino d'Ippona † 430 d.C. City of God 21.24
… this is the change wrought by the right hand of the Most High,” he manifestly explained what he meant by the words, “Shall he shut up in His anger His tender mercies?” For God’s anger is this mortal life, in which man is made like to vanity, and his days pass as a shadow.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.5
5. “Man is made like unto vanity: his days pass away like a shadow” (
143:5
sant'Agostino d'Ippona † 430 d.C. The Confessions 8.2
4. O Lord, Lord, who hast bowed the heavens and come down, touched the mountains and they did smoke,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.6
6. “Lord, bow Thy heavens, and come down: touch the mountains, and they shall smoke” (
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.13
… and to hear the things which ye hear and have not heard them.” And so the prophet Isaiah says: “O that Thou, Lord, would rend the heavens and come down,” and David too: “O Lord, bow the heavens and come down.”
143:6
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.6
6. “Lord, bow Thy heavens, and come down: touch the mountains, and they shall smoke” ( ver. 5 ). “Flash Thy lightning, and Thou shalt scatter them; send forth Thine arrows, and Thou shalt confound them” (
143:7
Tertulliano † 220 d.C. On Modesty 9
… Or else, if any doubts that in the land of Judea, subjugated as it had been long since by the hand of Pompey and of Lucullus, the publicans were heathens, let him read Deuteronomy: “There shall be no tribute-weigher of the sons of Israel.” Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a “strange”
sant'Agostino d'Ippona † 430 d.C. The Confessions 3.11
19. And Thou sendedst Thine hand from above,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.6
6. “Lord, bow Thy heavens, and come down: touch the mountains, and they shall smoke” ( ver. 5 ). “Flash Thy lightning, and Thou shalt scatter them; send forth Thine arrows, and Thou shalt confound them” ( ver. 6 ). “Send forth Thy Hand from above, and deliver me, and draw me out of many waters” (
143:8
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.7
… Take me out of many waters, in which Thou didst discipline me, in which Thou didst roll me, to free me from my filth. This is the “water of contradiction.” …“From the hand of strange children.” Hear, brethren, among whom we are, among whom we live, from whom we long to be delivered. “Whose mouth hath spoken vanity” (
143:9
sant'Agostino d'Ippona † 430 d.C. The Confessions 3.8
… or for the mere pleasure in another’s pains, as the spectators of gladiators, or the deriders and mockers of others. These be the chief iniquities which spring forth from the lust of the flesh, of the eye, and of power, whether singly, or two together, or all at once. And so do men live in opposition to the three and seven, that psaltery “of ten strings,”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.47
… But since you have made mention of Goliath, listen to the psalm which treats of Goliath himself, and see that he is portrayed in a new song; for there it is said, "I will sing a new song unto Thee, O God: upon a psaltery, and an instrument of ten strings, will I sing praise unto Thee."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.7
… “And their right hand is a right hand of iniquity.” What doest thou among them with thy pastoral scrip with five stones in it? Say it to me in another form: that same law which thou hast signified by five stones, signify in some other way also. “I will sing a new song unto Thee, O God” (
143:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.8
8. “Who giveth salvation to kings, who redeemeth David His servant” (
143:11
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.4
… Let the fraternal soul love that in me which Thou teachest should be loved, and lament that in me which Thou teachest should be lamented. Let a fraternal and not an alien soul do this, nor that “of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood,”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 6.31
… Their garners are full, affording all manner of store; their sheep are fruitful, bringing forth plenteously in their streets; their oxen are strong: there is no breaking down of their fence, no opening of a passage out, no complaining in their streets. Men deemed happy the people that is in such a case; rather blessed is the people whose God is the Lord."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 60.3
… They were brought right through to the land of promise, delivered from Egyptian bondage: Prophets were raised up among them, they received the temple, they received the priesthood, they received the anointing, they received the Law. Yet of this very people was it said afterwards, “The strange children have lied unto me.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 56.15
… But in truth foreigners afar have been put from holy men, sons alien they are. See what of them is said in another Psalm: “O Lord, deliver me,” he saith, “from the hand of alien sons, of whom the mouth hath spoken vanity, and the right hand of them is a right hand of iniquity.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.8
… He therefore who refused to be subject unto Christ, deserved this, that he should have the devil set over him, that is, that he should be subject unto the devil.…For this reason also it is said of those who, preferring the pleasures of this world to God, styled the people blessed who have such and such things, “their right hand is a right hand of iniquity.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.8
… That then is the sword of good intent: but the other is of ill intent, wherewith they talk vanity, for that is of good intent, wherewith God speaketh verity. For truly “the sons of men have teeth which are spears and arrows, and their tongue is a sharp sword.” “From” this “sword deliver me” (
143:12
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 38.24
… “Whose sons are as young plants; firmly rooted.” But above He had said, “Whose mouth speaketh vanity. Their daughters polished after the similitude of a temple: their garners full bursting forth more and more; their cattle fat, their sheep fruitful, multiplying in their streets; no hedge falling into ruin; no cry in their streets.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.9
9. “Whose sons are like young vines firmly planted in their youth” (
143:13
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.9
… …What vanity hath their mouth spoken, and how is their right hand a right hand of iniquity? “Their daughters are fitted and adorned after the similitude of a temple.” “Their garners are full, bursting out from one store to another: their sheep are fruitful, multiplying in their streets” (
143:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.9
… “Their daughters are fitted and adorned after the similitude of a temple.” “Their garners are full, bursting out from one store to another: their sheep are fruitful, multiplying in their streets” ( ver. 13 ): “their oxen are fat: their hedge is not broken down, nor their road, nor is their crying in their streets” (
143:15
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 130.24
… Many different answers have been given by many in discussing wherein true happiness consists; but why should we go to many teachers, or consider many answers to this question? It has been briefly and truly stated in the divine Scriptures, “Blessed is the people whose God is the Lord.”
sant'Agostino d'Ippona † 430 d.C. City of God 19.26
Wherefore, as the life of the flesh is the soul, so the blessed life of man is God, of whom the sacred writings of the Hebrews say, “Blessed is the people whose God is the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 38.24
… this life they praise; this they set their hearts upon: this they hold fast to their own ruin. For what follows? They pronounce “the people that is in such a case” blessed. But what sayest thou, who “hast a care for thy sin”? What sayest thou, who “confessest thine iniquity”? He says, “Blessed is the people whose God is the Lord.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 56.15
… 9 ). A great knowledge. He saith not, “I have known that God Thou art:” but, “that my God art Thou.” For thine He is, when thee He succoureth: thine He is, when thou to Him art not an alien. Whence is said, “Blessed the people of whom is the Lord the God of the same.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 144.10
10. “They have called the people blessed who have these things” (
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.