A prayer of the iust reposing their whole trust in God: 7. and reioycing that the enimies machinations are frustrate.
1Unto the end, a psalm for David.Salmo di David.Vnto the end, a Psalme of Dauid.In finem. Psalmus David. 2Hear O God, my prayer, when I make supplication to thee: deliver my soul from the fear of the enemy.Esaudisci, o Dio, l'orazione mia, mentre ti invoco: dal timore dell'inimico custodisci l'anima mia.HEARE ô God my prayer when I make petition: from the feare of my enimie deliuer my soule.Exaudi, Deus, orationem meam cum deprecor; / a timore inimici eripe animam meam. 3Thou hast protected me from the assembly of the malignant; from the multitude of the workers of iniquity.Tu m'hai difeso dalla cospirazione de' maligni: dalla turba di gente data a mal fare.Thou hast protected me from the assemblie of the malignant: from the multitude of them that worke iniquitie.Protexisti me a conventu malignantium, / a multitudine operantium iniquitatem. 4For they have whetted their tongues like a sword; they have bent their bow a bitter thing,Perocché affilarono come spade le loro lingue, tesero il loro arco (amara cosa)Because they haue sharpned their tongues as a sworde: they haue bent the bow a bitter thing,Quia exacuerunt ut gladium linguas suas; / intenderunt arcum rem amaram, 5To shoot in secret the undefiled.per saettare al buio l'innocente.that they may shoote in secretes at the immaculate.ut sagittent in occultis immaculatum. 6They will shoot at him on a sudden, and will not fear: they are resolute in wickedness. They have talked of hiding snares; they have said: Who shall see them?Lo saetteranno all'improvviso, e non temeranno: si sono ostinati nello scellerato disegno. Preser consiglio di nascondere i loro lacci, e dissero: Chi gli scoprirà?Sodanely they wil shoote at him, and wil not feare: they haue confirmed to themselues a wicked worde. They haue talked to hide snares: they haue saide, who shal see them?Subito sagittabunt eum, et non timebunt; / firmaverunt sibi sermonem nequam. / Narraverunt ut absconderent laqueos; / dixerunt: Quis videbit eos ? 7They have searched after iniquities: they have failed in their search. Man shall come to a deep heart:Studiarono invenzioni per fare del male: gli indagatori venner meno nell'indagare. Si alzerà l'uomo a grandi disegni:They haue search〈…〉 they haue failed searching with scrutani•Scrutati sunt iniquitates; / defecerunt scrutantes scrutinio. / Accedet homo ad cor altum, 8And God shall be exalted. The arrows of children are their wounds:ma Dio sarà esaltato. Le ferite, ch'ei fanno son ferite di frecce lanciate da fanciullini;Man shal come to a 〈…〉: and God shal be exalted. Childrens arrowes are made their woundes:et exaltabitur Deus. / Sagittæ parvulorum factæ sunt plagæ eorum,
9And their tongues against them are made weak. All that saw them were troubled;e senza forza son rimaste le loro lingue per loro danno. Si sbigottirono tutti quei che li videro,and their tongues are weakned against them. Al that saw them were trubled:et infirmatæ sunt contra eos linguæ eorum. / Conturbati sunt omnes qui videbant eos, 10And every man was afraid. And they declared the works of God, and understood his doings.e ogni uomo si intimorì. E annunziarono le opere di Dio, e meditarono sopra le cose fatte da lui.and euerie man feared. And they shewed forth the workes of God: and they vnderstood his doinges.et timuit omnis homo. / Et annuntiaverunt opera Dei, / et facta ejus intellexerunt. 11The just shall rejoice in the Lord, and shall hope in him: and all the upright in heart shall be praised.Il giusto si allegrerà nel Signore, e in lui spererà, e lode avranno tutti gli uomini di cuore retto.The iust shal reioice in our Lord, and shal hope in him, and al the right of hart shal be praised.Lætabitur justus in Domino, et sperabit in eo, / et laudabuntur omnes recti corde.
63:1
St. Hilary
It has no relation to any historical fact. But it expresses the sentiments of any just man, surrounded with danger. (St. Hilary)
Haydock
Yet many apply it to Daniel, in the lion's den, (Muis) to the captives, (Calmet) or to Jesus Christ and his Church. (St. Augustine, etc.) (Haydock)
63:3
Worthington
Malignant. I am encouraged to hope by past experience. (Worthington)
63:4
Berthier
Thing, or discourse. This describes the poisonous insinuations of heretics, (Eusebius) or the calumnies of the Jews against Christ. (Berthier)
63:6
Haydock
Them. The snares. (Haydock)
Haydock
Houbigant prefers "us," with reason, (Berthier) after the Syriac, Arabic, Cassiodorus, etc. Yet the Hebrew, etc., retain them, which is very easily explained. (Haydock)
Haydock
The most wicked desire to preserve the reputation of honesty, (Calmet) and flatter themselves that no mortal is conscious of their deceit, and that even Providence does not regard things below, Psalm 10. (Haydock)
63:7
Haydock
Search. Or, they have made the most diligent investigation, (Berthier) to no purpose. (Haydock)
Thus David and our Saviour were treated.
Challoner
Heart. That is, crafty, subtle, deep projects and designs; which nevertheless shall not succeed; for God shall be exalted in bringing them to nought, by his wisdom and power. (Challoner)
Haydock
Hebrew, "both the inward thought of every one of them, and the heart is deep." (Protestants) (Haydock)
Berthier
But, without the points, the Septuagint is accurate. (Berthier)
Haydock
The Jews, with all their deep machinations to prevent the belief of Christ's resurrection, bringing even sleeping witnesses, only made themselves ridiculous. (St. Augustine) (Haydock)
Haydock
Achitophel was forced to give way, (2 Kings xvii.; Worthington) though he had been considered as an oracle. (Haydock)
63:8
Challoner
The arrows of children are their wounds. That is, the wounds, stripes, or blows, they seek to inflict upon the just, are but like the weak efforts of children's arrows, which can do no execution; and their tongues, that is, their speeches against them, come to nothing. (Challoner)
Haydock
Or, children themselves have wounded these crafty politicians, and exposed their folly. (Haydock)
Berthier
Hebrew is "very perplexed in the last three verses. Let us adhere to the Vulgate and Septuagint, who generally read more correctly than the present Hebrew." (Calmet) (Berthier)
Haydock
Yet St. Jerome gives a very good sense. (Haydock)
Menochius
Wounds. God hath chosen the weak things of this world to confound the strong, (Worthington) and he hath taken the wise in their craftiness. (Menochius)
63:10
Calmet
Afraid, at the sight of God's judgments on the Babylonians, etc. (Calmet)
63:11
Calmet
Praised. All will begin to esteem the chosen race. (Calmet)
Calmet
Hebrew, "shall glory." The Jews and Christians (Haydock) shall esteem themselves honoured by the title of God's people. (Calmet)
Menochius
They shall be praised for rightly serving God, (Worthington) and shall be rewarded by Him (Haydock) with universal applause. (Menochius)
63:7
A deep heart.... That is, crafty, subtle, deep projects and designs; which nevertheless shall not succeed; for God shall be exalted in bringing them to nought by his wisdom and power.
63:8
The arrows of children are their wounds.... That is, the wounds, stripes, or blows, they seek to inflict upon the just, are but like the weak efforts of children’s arrows, which can do no execution: and their tongues, that is, their speeches against them come to nothing.
63:3
By example of thy former protection,
from the conspiracie of wicked men, I trust most assuredly in thy helpe.
63:6
They are resolued to intrappe me,
63:7
But as they haue failed: so 〈…〉, and be ouerreached in their bad counsels, as Achitophel. 2. Reg. 17.
63:8
God hath chosen the weake of this world •o confound the strong.
63:9
much merueled, seing the wicked so punished.
63:11
The iust shal be praised, for rightly seruing God.
63:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.2
2. Say we, therefore, ourselves also: “Hearken, O God, to my prayer, while I am troubled; from fear of the enemy deliver my soul” (
63:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.3
3. “Thou hast protected me from the gathering together of malignants, and from the multitude of men working iniquity” (
63:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.4
4. “For they have whet like a sword their tongues” (
Pseudo-Cyprian On the Glory of Martyrdom 4
… It is then, therefore, that all the vigour of faith is brought to bear, then facility of belief is approved, when you encounter the speeches and the reproaches of the rabble,
63:4
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.6
6. “They have bended the bow, a bitter thing, in order that they may shoot in secret One unspotted” (
63:5
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 1
… By no means. For observe, how he represents the power as common to both. For having said, “according to the commandment of God our Saviour”; he adds, “and Lord Jesus Christ, our hope.” And observe, with what propriety he applies the titles. And indeed, the Psalmist applies this to the Father, saying, “The hope of all the ends of the earth.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.7
7. “They have confirmed to themselves malignant discourse” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.8
8. “They told, in order that they might hide traps: they said, Who shall see them?” (
63:6
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.17
20. Who hath gathered the embittered together into one society? For they have all the same end, that of temporal and earthly happiness, on account of which they do all things, although they may fluctuate with an innumerable variety of cares. Who, O Lord, unless Thou, saidst, Let the waters be gathered together into one place, and let the dry land appear,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 42.12
… What he is inwardly engaged on, what he is inwardly capable of, what he is inwardly doing or what purposing, what he is inwardly wishing to happen, or not to happen, who shall comprehend? I think an “abyss” may not unreasonably be understood of man, of whom it is said elsewhere, “Man shall come to a deep heart, and God shall be exalted.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.9
9. “They have searched out iniquity, they have failed, searching searchings” (
63:7
Tertulliano † 220 d.C. Against Hermogenes 45
… For this is proved by Jeremiah when he says, “God hath made the earth by His power, He hath established the world by His wisdom, and hath stretched out the heaven by His understanding.” These are the energies by the stress of which He made this universe.
san Basilio † 379 d.C. The Letters 265.2
… shew-bread after the Bread from heaven; burning lamps after the true Light. In a word, if the law of the Commandments has been done away with by dogmas, it is plain that under these circumstances the dogmas of Christ will be nullified by the injunctions of the law. At these things shame and disgrace have covered my face,
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.36
… As I say this with all humility, so also I state it with firmness. Some threaten us with fire, sword, exile; we have learnt as servants of Christ not to fear. To those who have no fear, nothing is ever a serious cause of dread. Thus too is it written: “Arrows of infants their blows have become.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 57.11
… Let them continue on the earth raging, Thou in Heaven be judging. Where are they that were raging? where are their teeth, the arms and arrows? Have not “the stripes of them been made the arrows of infants”? For in another place a Psalm
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.12
12. “Arrows of infants have been made the strokes of them” (
63:8
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 1.5
Though he may brandish the spear of his accusations and hurl them against us with all his might, we trust in the Lord our Saviour that his truth will encompass us as with a shield, and we shall be able to sing with the Psalmist:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.13
13. “And the tongues of them have been made weak upon them” (
63:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.14
… Was it that Thou didst not seem to have beauty nor grace? Thou didst bear on the Cross men reviling and saying, “If Son of God He is, let Him come down from the Cross.” …This thing they, that would have had Him come down from the Cross, perceived not: but when He rose again, and being glorified ascended into Heaven, they perceived the works of God.
63:10
sant'Agostino d'Ippona † 430 d.C. The Confessions 2.5
… while through an inordinate preference for these goods of a lower kind, the better and higher are neglected,—even Thou, our Lord God, Thy truth, and Thy law. For these meaner things have their delights, but not like unto my God, who hath created all things; for in Him doth the righteous delight, and He is the sweetness of the upright in heart.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.15
15. “The just man shall rejoice in the Lord” (
63:2
2. Exaudi Deus orationem meam cum deprecor; | a tinore inimici eripe animam. - Petit David protectionem contra multos adversarios, qui linguas suas — | acuunt, sagittas תו 1ustum occulte iaciunt, laqueos ponunt obfirmata malitia (v. 2-6). Verum dum putant consilia sua optime excogitata, —— E. Deus eorum conamuna irrita reddit, ita ut omnes obstupescant et iusti. — in Deo iubilent gloriantes (v. 7-11). 4- In v. 2 hebr audi Deus vocem meam in sollicitudine mea, quam in. | mea conditione inquieta et sollicita ad te dirigo; à /imore inimici, a E timore quem inimicus mih: incutit, a terribili periculo quod ab inimico mihi imminet, eripe animam meam, serva vitam meam (hebr). In v. 3 continuatur petitio; quare proteristi lege cim hebr vel proteges, vel E protege, vel (cum Hier) absconde mea conventu malignantium, a tumultu E operantium iniquitatem (hebr, Hier). lam v. 4-7 deseribitur haee ini-. .- Equitas. Et primo quidem v. 4 linguis suis, tamquam gladiis acutis utuntur ad infligenda vulnera; cf. 54,22; acuerunt linguas ad calumnias pro- | ferendas, ad dieteria et irrisiones, intenderunt arcum, tetenderunt — - sagittam suam (hebr, Hier); cf. 58,8 hebr; tamquam appositionis loco. — additur rem amaram, sermonem amarum ; sagitta eorum est sermo acerΕ΄. bus, animum dolore transfigens; tale iaculum emittunt ex occultis insi- E dus in virum probum ν. ὃ uf sagittent in occultis immaculatum ; subito sagiltabunt eum, de repente proiiciunt in eum sine ulla verecundia, audacter, intrepide e£ non timebunt. E contra v. 6 sese confortant ad b malum facinus : firmaverunt sibi sermonem nequam, דבר uti verbum, ita E . saepe rem, facinus significat; ad hanc confortationem etiam pertinet, quod inter se, colloquuntur, narrant se velle abscondere laqueos, et dicunt :'quis videbit eos? laqueos scil.; gaudent quia eos tam bene . quis ete. sibi ipsi gloriantes gratulantur de sua astutia. - — Putant quidem se molimina sua prudenter disposuisse ; at Deus ea dis- Ο perdet; v. 7 scrutati sunt iniquitates, excogitant perversitales; defece- —— runt scrutantes scrutinio, ἐξέλιπον destiterunt, omiserunt ; eo scil. sensu, E quia consilia sua firmiter statuerunt, omittunt ulteriorem deliberatio- . nem. Ea signifieatione vertitur quoque hebr : (rem) absolvimus; bene Yi excogitatum (est); et intimum hominis et cor profundum, inserutabile; —. quot mala consilia homines excogitant! vulg accedet homo ad cor altum ; = homo ad altas, callidas cogitationes, ad profunda consilia se confert. — Pro hebr תמנו (perfecimus?) seribunt alii טכונו absconderunt, abscon- - dunt consilium bene excogitatum. , — At Deus dissipat consilia impiorum (32,10)
63:8
v. 8 ezaltabitur Deus; E plane inefficaces et infirmas reddit eorum machinationes : sagittae par- — vulorum factae sunt plagae eorum, en ictus eorum plane debiles fiunt, |» quasi lusus parvulorum in iaciendis sagittis; cf. v. 4; en, ad quid tan- — dem recidet eorum conatus
63:9
v. 5; et infirmatae sunt contra eos linguae - eorum ; v. 4 exacuerunt quidem linguas ; at, quae est Dei pro suis pro- = tectio, illas linguas reddit infirmas, mutas, iam non valentes eloqui. Ita — secundum LXX, vulg; legerunt LXX atv, פתים | inde discrimen totum facile explicatur. In hebr enim habetur : iaciet eos Deus sagitta (Hier sagittabit eos Deus iaculo); subito factae sunt plagae eorum ; faciet eos S corruere propter linguam eorum (cum parva emendatione textus hebr). ^ Quitestes sunt huius Dei iudicii, movent super eos caput (hebr), con- — turbati sunt omnes qui videbant eos ; salutaris timor singulis incutitur
63:10
v. 10; haee iudicia Dei annuntiantur et facta, opera Dei attenta conside- — ratione homines prosequuntur; ad illa animum advertunt ;
63:11
v. 11 etius- 1 . tus exinde laetitiam capiet et spem in Deum maiorem concipiet, ad Deum id confugiet et gloriabuntur omnes recti corde; laudabuntur, vide 62,12. — valuerunt supernos, | — et: impietatibus nostris tu propitiaberis. | 5. Beatus quem In hebraeo titulus est: psalmus David, canticum. In tribus hymni partibus totidem manifestationes divinae gubernationis celebrantur ; et primo quidem bona et dona laudantur spiritualia quae populo suo concedit (v. 2— 6); dein universalis Dei in omnem terram providentia effertur (v. 6-9) ; denique benignitas Dei 1n terrae fertilitate concedenda, in bonis temporalibus dandis, laudatur (v. 10- 14). | Ex meditatione divinae gubernationis et benignitatis David psaltes magno cordis affectu exclamat : £e decet hiymnus Deus, et tibi redditur volum ; ergo laus et eius testificatio in votis, sacrificiis ; hebr proprie: übi silentium, hymnus; Hier tibi silenslaus, Áq σιωπῶσα αἴνεσις, targum coram te reputatur sicut silentium laus; potest sensus esse : tantum abest a maiestate Dei vel maxima laus, ut potius silentium sit quam laus. (Ag.), vel silentium. admirationis nostrae est laus, cum impares simus verbis convenientem hymnum Deo dicere. Sed haec, utut vera, tamen aliquid nimiae subtilitaus sapiunt. LXX, syr, vulg σοὶ πρέπει, te decet hymnus, et ita merito etiam plerique recentiorum explicant (participium verbi דכוה punetis parumper mutatis ponentes : par, congruens). Canticum laudis et votum persolvitur, v. 3 ad te, qui exaudis orationem, omnis caro venit, ita hebr, scil. ut laudem et vota reddant, omnes ad te accedunt. Videntur igitur gratias Deo agere sollemnitate hac pro fertilitate terrae et ubertate messis, uti v. 10 seq. suadetur. Quam gratiarum actionem autem bene ordiuntur, confitentes peccata et veniam concessam Deo acceptam referentes v. 4 verba iniquitatum (hebr, Hier) 1.6. multiplicia peccata praevaluerunt super nos, obruerunt nos, ut nos ab ipsis emergere non possimus; impietatibus nostris tu propitiaberis; veniam a.Deo sperant : delicta nostra, — tu 1gnosces ea (hebr). Hae spe imbuti efferunt, quantum bonum sibi collatum sit in electione divina v. 5 beatus quem eligis et appropinquare facis, ut habitet in atriis tuis; iste beatus autem est populus Dei; nam statim pergitur : replebimur, satiemur in bonis domus tuae, additur tamquam appoET ON 7 0 ὍΔ, 0-0 8 sitio : sanctum templum tuum, 1116 sanctificatione templi. tui, refert appositionem ad in bonis ; mirabile in aequitate, LXX θαυμαστὲς ἐν διχαιο- טס mirabilis vel Deus vel ὁ ναός σου; etiam templum sacra quadam vereeundia prosequendum est ob illustria 1udicia iustitiae et clementiae Dei in eo edita (Ag.); quam terribilis est locus iste, non est hic aliud nisi domus Dei et porta coeli (Gen. 28,17). Templum eo quoque est mirabile, seu sacro timore prosequendum ἐν διχαιοσύνη,, ob iustitiam quia cultu pio, oratione, sacrificiis facto Deus concedit cultoribus צדק id quod rectum est, probitatem, iustitiam ; cf. 3 Reg. 8,32 : si venerit in domum tuam, tu exaudies in coelo iustificans iustum et retribuens ei seeundum iustitiam suam. In hebr ultimum hoe membrum refertur ad sequentia : terribilia in iustitia respondes nobis, Deus salutis nostrae; petitionibus nostris respondisti et etiamnum respondes 1ta, ut in tua iustitia terribilia facias contra hostes nostros ; uti in exitu ex Aegypto, in victoria Iosue, in clade hostium David. In hisce responsionibus Dominus se manifestavit Deum et dominatorem universi orbis terrarum : spes omnium finium terrae, vel, ut Hier habet, confidentia omnium finium terrae et maris longinqui (seu hebr : omnium terrae marisque finium longinquorum); eft in mari longe, melius LXX xxi τῶν ἐν θαλάσσῃ μαχράν. Quatenus vero sit in Deo בובטח securitas quoque omnium, declaratur exemplis v. 7 praeparans, stabiliens montes in virtute sua, accinctus potentia; montes firmiter et secure consistere facit; aliud exemplum habetur in mari: com- | pescens, seu sedans sonitum maris, sonitum fluctuum eius, et tumultum populorum ; ita hebr; solum LXX et vulg qui conturbas profundum cens, ita quoque syr, targum ; et cum Deus dicatur quasi securitas, "magis consentanea est haec notio sedantis fremitum maris et tumultum nationum. Ceterum 88,10 etiam in LXX nav rite. explicatur : motum fluctuum eius tu mitigas, σὺ χαταπραΐῦνεις. Porro universalis Dei dominatio et providentia exhibetur quoque v. 9 et timebunt qui habitant terminos a signis tuis ; talia. signa. sunt quae in rerum natura hominibus apparent terribila et altioris numinis potentiam et operationem iis suggerunt, uti sunt tempestates, sterihtates, pestes, signa coelestia; vaticinia quoque prophetarum de exteris nationibus. Aliud eius securitatis documentum cerniturin stabili ista dierum noctiumque vicissitudine : exitus matutini et vespere deleclabis ἐξόδους πρωίας χαὶ ἑσπέρας τέρψεις, domicilia ex quibus egrediuntur dies οἱ nox facis iubilare; ortum solis et ortum stellarum facis iubilare 1.6. sol oriens et stellae Dei laudes annuntiant, eo modo sicut dicitur : cum me laudarentastra matutina (Iob 38,7) ; facis iubilare, ut facis, ut dies et nox alacriter et cum gaudio suum peragant cursum ; cf. Ab hac universali providentia psaltes transit ad illam particularem qua Deus suis providet bona temporalia v. 10 visitasti terram e* inebriasti eam, benigna cura respexisti terram, eam irrigasti (LXX, Sym, Hier, targum); hebr potius (שוק) , ut syr, abundantia donasti eam, mulratione abundantia illa et divitiae effectae sint, explicatur sequentibus : lis Dei plenus aqua ; canalis Dei, per quem aquae superiores in terram deducuntur, erat plenus aqua, 1.6. Deus misit satis 1mbrium; inde parasti frumentum illorum, quoniam ita (canali Dei pleno aquis) es! praeparatio eius, ita praeparas cibum, imbre rite concesso. Et Deum id praestitisse per singula exponitur (prius duobus infinitivis hebr) v 11 rivos eius inebria,suleos eius (LXX αὔλαχας) irrigas, sulcos terrae et agri; dein hebr. deprimis, planas, glebas eius, nescil. induratae impediterrae) 6601018. Sensum exhibent LXX, vulg multiplica genimina hebr coronasti annum bomtatis tuae, vel bonitate tua ; orbitae tuae distillant pinguedinem ; Dominus quasi curru vehitur per agros in pluviis et vestigia eius vel semitae stillant ubertatem (Ag. Gen. Calm. et recentiores). In LXX, vulg benedices coronae anni benignitatis tuae, coronam anni, copiam, abundantiam, divitias, fructus accipimus (Ag. Gen.), et campi tui replebuntur ubertate ; est effectus orbitarum Dei stillantium | pinguedinem. Tota regio laetissimum | praebet aspectum v. 13 pinguescent speciosa deserti ; stillant prata deserti (hebr) exsultatione | colles | accingentur, se cingunt, laetis germinibus, floribus, amoeno fructuum. proventu vestiuntur colles et exornantur; v. 11 induti sunt arietes ovium, explicant hanc lectionem LXX, vulg : ex bonis pascuis arietes praeclaris velleribus induuntur; hebr vertunt: campi sese vestiunt grege ; emendat Houbig הרים pro mass. כרים montes vestiuntur gregibus; similiter dicit poeta, oves pendere proeul de rupe; sic habetur oppositio : montes vestiuntur gregibus; ef valles abundabunt frumento, hebr valles se operiunt frumento, iubilant, imo canunt ; colles et valles sua amoenitate et abundantia fructuum quasi alta voce clamant, imo hymnum dicunt, Deum, optimum populi benefactorem et largitorem bonorum, praedicant et laudabilem demonstrant. | .
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.