God is by al maner of voices and instruments to be praised his admirable workes. 7. which the foolish not doing are punished; 11. and the wise are rewarded.
1A psalm of a canticle on the sabbath day.Salmo, ovver cantico pel giorno di sabato.A Psalme of Canticle, in the sabbath day.Psalmus cantici, in die sabbati. 2It is good to give praise to the Lord: and to sing to thy name, O most High.Buona cosa ell'è il dar gloria al Signore, e cantar inni al tuo nome, o Altissimo:IT is good to confesse to our Lord; and to sing to thy name ô Highest.Bonum est confiteri Domino, / et psallere nomini tuo, Altissime: 3To shew forth thy mercy in the morning, and thy truth in the night:Per celebrare al mattino la tua misericordia, e la tua verità nella notte;To shewforth thy mercie in the morning: and thy truth in the night.ad annuntiandum mane misericordiam tuam, / et veritatem tuam per noctem, 4Upon an instrument of ten strings, upon the psaltery: with a canticle upon the harp.Cantando sopra il saltero a dieci corde, e sopra la cetra.In the instrument of tenstrings, in Psalter: with Canticle, on the Harpe.in decachordo, psalterio; / cum cantico, in cithara. 5For thou hast given me, O Lord, a delight in thy doings: and in the works of thy hands I shall rejoice.Perocché tu mi hai letificato, o Signore, colle cose fatte da te, e nelle opere delle tue mani io esulto.Because thou hast delighted me ô Lord in thy workemanship: and in the workes of thy handes I wil reioyce.Quia delectasti me, Domine, in factura tua; / et in operibus manuum tuarum exsultabo. 6O Lord, how great are thy works! thy thoughts are exceeding deep.Quanto sono magnifiche, o Signore, le opere tue grandemente profondi sono i tuoi consiglj.How are thy workes magnified ô Lord! thy cogitations are made very profounde.Quam magnificata sunt opera tua, Domine ! / nimis profundæ factæ sunt cogitationes tuæ. 7The senseless man shall not know: nor will the fool understand these things.L'uomo insensato non gli intenderà, e lo stolto non capirà tali cose.The vnwise man wil not know; and the foule wil not vnderstand these thinges.Vir insipiens non cognoscet, / et stultus non intelliget hæc. 8When the wicked shall spring up as grass: and all the workers of iniquity shall appear: That they may perish for ever and ever:Allorché i peccatori saran venuti su come l'erba, ed avran fatta la loro comparsa tutti quelli, che operano l'iniquità, Ei periranno per tutti i secoli:When sinners shal spring vp as grasse: and al that worke iniquitie shal appeare. That they may perish for euer:Cum exorti fuerint peccatores sicut fœnum, / et apparuerint omnes qui operantur iniquitatem, / ut intereant in sæculum sæculi: 9But thou, O Lord, art most high for evermore.ma tu, o Signore, tu sei eternamente l'Altissimo.but thou the Highest foreuer ô Lord.tu autem Altissimus in æternum, Domine.
10For behold thy enemies, O lord, for behold thy enemies shall perish: and all the workers of iniquity shall be scattered.Imperocché ecco che i nemici tuoi, o Signore, ecco che i nemici tuoi, periranno, e saranno spersi tutti quelli, che operano l'iniquità.Because loe thine enimies ô Lord, because loe thine enimies shal perish: and al that worke iniquitie shal be dispersed.Quoniam ecce inimici tui, Domine, / quoniam ecce inimici tui peribunt; / et dispergentur omnes qui operantur iniquitatem. 11But my horn shall be exalted like that of the unicorn: and my old age in plentiful mercy.E la mia forza sarà esaltata, come quella dell'unicorno, e la mia vecchiezza per la copiosa misericordia.And my horne shal be exalted, as the vnicorns: and my old age in plentiful mercie.Et exaltabitur sicut unicornis cornu meum, / et senectus mea in misericordia uberi. 12My eye also hath looked down upon my enemies: and my ear shall hear of the downfall of the malignant that rise up against me.E il mio occhio guarderà con disprezzo i miei nemici, e le mie orecchie udiranno novella intorno a coloro, che si levan su, e malignano contro di me.And mine eie hath looked vpon mine enimies: and the malignant rysing vp against me, mine ears shal heare.Et despexit oculus meus inimicos meos, / et in insurgentibus in me malignantibus audiet auris mea. 13The just shall flourish like the palm tree: he shall grow up like the cedar of Libanus.Fiorirà il giunto come la palma: si innalzerà qual cedro del Libano.The iust, shal florish as a palme tree: as the ceder of Libanus shal he be multiplied.Justus ut palma florebit; / sicut cedrus Libani multiplicabitur. 14They that are planted in the house of the Lord shall flourish in the courts of the house of our God.Allorché son piantati nella casa del Signore, fioriranno nell'atrio della casa del nostro Dio.They that are planted in the house of our Lord, shal florish in the courtes of the house of our God.Plantati in domo Domini, / in atriis domus Dei nostri florebunt. 15They shall still increase in a fruitful old age: and shall be well treated,Ringioveniranno di nuovo in pingue vecchiezza, e saranno ben forti per annunziare,As yet shal they be multiplied in plentiful old age: and they shal be wel affected,Adhuc multiplicabuntur in senecta uberi, / et bene patientes erunt: 16That they may shew, That the Lord our God is righteous, and there is no iniquity in him.Come il Signore Dio nostro è giusto, e non è in lui la minima iniquità.that they may shewforth: That the Lord our God is righteous, and there is no iniquitie in him.ut annuntient quoniam rectus Dominus Deus noster, / et non est iniquitas in eo.
91:1
Kimchi
Day. The Jews say, that Adam sung this at his creation, (Chaldean) or that it refers to the reign of the Messias, which shall last one thousand years after this world is ended. (Kimchi)
Ferrand
Others think it is a thanksgiving after the defeat of Sennacherib, (Ven. Bede) or Absalom. (Ferrand)
Calmet
It might be sung by the sons of Moses, who expected to be shortly delivered from Babylon, (Calmet) or by the people on the sabbath, (Berthier) though many of the Fathers think, that this word denotes "the repose of the life to come." The occasion or author of this psalm cannot be clearly ascertained. (Calmet)
Worthington
When we enjoy rest from labour, we ought particularly to praise God's works. (Worthington)
91:2
St. Jerome
Praise. Literally, "to confess," (Haydock) as we must be free from sin before we can worthily proclaim God's praises. (Eusebius) (St. Jerome)
Worthington
But here to confess means to praise, (Calmet) or give thanks. (Worthington)
91:3
Worthington
Night. Of adversity, and at all times, (Berthier) as well as in prosperity. (Worthington)
Haydock
Morning and evening prayer must not be neglected. (Haydock)
These times were particularly pointed out, Psalm 54:18.
91:4
Haydock
Strings, upon. Hebrew, "on the hasor, and on the nabel, on the higaion with the cinnor." Yet the ten stringed instrument seems to have been the same with the psaltery, or nobol. (Haydock)
Menochius
Bellarmine thinks and is redundant, and was not in the copies of the Septuagint, or it is only explanatory, as we know that the psaltery had ten strings, Psalm 32:2., and 144:9. (Menochius)
Berthier
The matter is of small consequence. (Berthier)
Calmet
Eusebius seems to insinuate, that instruments were not used in the Church of his time. (Calmet)
Worthington
The observance of the commandments, and mortification, signified by the harp, are requisite. (Worthington)
91:5
St. Augustine
Rejoice. Admiring thy providence, (Calmet) or the Messias. "What are all things compared with thee, O Lord!" (St. Augustine; Conf. 10:4.)
91:6
Deep. We cannot easily explain thy ways, (Menochius) in exalting some, and depressing thy people. (Calmet) (Romans 11:33.)
91:7
Eusebio † 339 d.C.
Things. Pretended sages hence take occasion to blaspheme whatsoever things they know not, Jude 10. The wise adore God in silence, (Haydock) and confess, that the misery of the just here proves a future life, while the wicked prosper, to be more tormented. (Eusebius)
Menochius
Carnal men, who think only of present things, see not this. (Menochius)
91:8
Calmet
Appear. Hebrew, "flourish." Still they are but as grass, (Haydock) short-lived, and of small utility. The just resembles the palm-tree, ver. 13. (Calmet)
91:10
Berthier
Enemies. The Babylonians, (Calmet) or all the wicked at the last day. (Berthier)
Menochius
This shews God's power, and insures the exaltation of the just. (Menochius)
91:11
Berthier
Mercy. Hebrew and some copies of the Septuagint have "oil," an emblem of mercy, Proverbs 21:20. (Berthier)
"I shall be anointed with fresh oil." (Protestants)
Symmachus
"My old age shall be like a verdant olive." (Houbigant) (Symmachus)
Worthington
Those who have a good conscience, expect final happiness. (Worthington)
91:12
Calmet
Me. I shall live to hear of the vengeance which God will take, Psalm 111:9. (Calmet)
Berthier
The just pray for sinners here; but must approve of God's judgment. (Berthier)
91:13
Amama
Palm-tree. Septuagint phoinix, means also a "Phoenician, or the Phoenix" bird, of which the ancients have said so much, Job 29:18., (Calmet) and of which Tertullian, (de Res. xiii.) and St. Ambrose, (de fid. Res.) seem to understand this passage. (Amama)
Calmet
But it must be explained in the sense of the Vulgate, as the Hebrew Tamar evinceth. This tree, and the cedar, were the most famous in those countries; the former for its fruit, and the latter for buildings and duration. The palm-tree will shoot forth again, after it has been cut down or burnt, (Pliny, [Natural History?] 13:14.) so the just will rise up from oppression. (Calmet)
91:14
Worthington
Courts. In the Church triumphant, as well as in the militant. (Worthington)
Berthier
The piety of the faithful induces strangers to embrace the truth. (Berthier)
91:15
Worthington
Well treated. Or affected. (Worthington)
Berthier
Bene patientes, eupathountes, "flourishing," (Grotius) tranquil, (St. Augustine) or in a prosperous condition. (Berthier)
Amama
Erasmus, to shew the utility of consulting the originals, informs us, what a multiplicity of authors he consulted in vain, to know the import of this word. (Amama)
"They shall be fat and covered with leaves," (St. Jerome) alluding to the aforesaid comparison.
91:16
Haydock
In him. The general judgment will set this in the clearest light. At present, the ways of Providence may be mysterious, ver. 6. (Haydock)
91:1
Voices beginning instrumentes prosecute this song:
when we rest from worke then especially vve ought to thincke vpon Gods vvorkes, praise and thanke him for the same.
91:2
To geue thankes.
91:3
In prosperitie,
in aduersitie.
91:4
On euerie instrument of tenne stringes, signifying the obseruation of the tenne commandments:
namely on the Psalter.
also on the harpe, which signifieth mortification.
91:7
Carnal and sensual man,
he that thinketh only of present thinges, not of future.
91:11
The iust in confidence of a good conscience, expect exaltation of their powre:
and great consolation in the end of their life.
91:12
Then shal the iust see their enimies depressed: and themselues florish, like the palme, and ceder trees as folovveth.
91:14
Militant Church:
triumphant.
91:16
Publikly professe Gods praeises, as in the wordes folowing:
91:1
sant'Agostino d'Ippona † 430 d.C. The Confessions 1.7
… O Lord my God, who gavest life to the infant, and a frame which, as we see, Thou hast endowed with senses, compacted with limbs, beautified with form, and, for its general good and safety, hast introduced all vital energies—Thou commandest me to praise Thee for these things, “to give thanks unto the Lord, and to sing praise unto Thy name, O Most High;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.1
… let him be grateful to his Father, who soothes and caresses him: and grateful to his Father when He chasteneth him with the scourge, and teacheth him: for He ever loveth, whether He caress or threaten: and let him say what ye have heard in the Psalm: “It is a good thing to give thanks unto the Lord; and to sing praises unto Thy Name, Thou Most Highest” (
91:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.4
4. “To tell of Thy mercy early in the morning, and of Thy truth in the night season” (
91:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.5
5. “Upon a psaltery of ten strings, with a song, and upon the harp” (
91:4
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.5
… “For I will behold Thy heavens, the works of Thy fingers, the moon, and the stars, which Thou hast established.” What less are the fingers here said to have made than the hands, since they made the same as the hands, as it is written: “For Thou, Lord, hast made me glad through Thy work, and in the works of Thy hands will I rejoice.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.6
6. “For Thou, Lord, hast made me glad through Thy works; and I will rejoice in giving praise for the operations of Thy hands” (
91:5
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.13
… and by which also many are exercised in the thorough cultivation of a pious understanding, in accordance with the hidden righteousness of the Almighty? For the language of a prophet in speaking to the Lord is this: “Thy thoughts are exceeding deep. An inconsiderate man will not know, and a foolish man will not understand these things.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.8
8. Teaching us this, what saith he? “O Lord, how glorious are Thy works: Thy thoughts are made very deep” (
91:6
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.9
9. For this reason, after saying, “Thy thoughts are very deep,” he at once subjoins: “An unwise man doth not well consider this, and a fool doth not understand it” (
91:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 54.9
9. “Turn away evil things unto mine enemies” ( ver. 5 ). So however green they are, so however they flourish, for the fire they are being reserved. “In Thy virtue destroy Thou them.” Because to wit they flourish now, because to wit they spring up like grass:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.9
… Thou hast heard of the ungodly being green as the grass: hear also of the righteous: “For lo.” In the mean while, consider the ungodly; they flourish as the grass; but who are they who understand it not? The foolish and unwise. “When the ungodly are green as the grass, and all men look upon the workers of iniquity” (
Early Popes (Pseudo-Isidorian Decretals) Of the engagement made in baptism, and of those who have given themselves to the life in common 1
… Behold, what is the counsel which the wisdom of this world gives? That those who are good should choose rather to be evil, and that in error of mind they should be zealous to be sinners, and should not bethink themselves of that terrible voice of God, when the wicked shall be burned up like grass.
91:8
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.10
10. “But Thou, Lord, art the Most Highest for evermore” (
91:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.10
… Let them enter, or not enter, Churches: they are enemies of God. They may flourish for a season like grass, but they will perish, when He beginneth to visit them, and pronounce His sentence upon all flesh. Join thyself to the Scripture of God, and say with this Psalm, “For lo, thine enemies shall perish” (
91:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.11
11. …“But mine horn shall be exalted like the horn of an unicorn” (
91:11
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.12
12. “And Mine eye hath beheld on mine enemies” (
91:12
Tertulliano † 220 d.C. On the Resurrection of the Flesh 13
… once more a phœnix where just now there was none; once more himself, but just now out of existence; another, yet the same. What can be more express and more significant for our subject; or to what other thing can such a phenomenon bear witness? God even in His own Scripture says: “ The righteous shall flourish like the phœnix;”
Tertulliano † 220 d.C. Five Books in Reply to Marcion 3
(By this to show that, with the world, should dry
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.10
… “We found it in the fields of the wood.” In which, as the prophet said: “The righteous shall flourish as the palm-tree, and shall be multiplied as the cedar which is in Libanus.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.17
… When about to consummate the work of the flesh which He had taken, having now seen perfection in His disciples, whom He had established upon the root of His words, He enters a garden, that He might plant the young olive-trees in the house of the Lord, and that He might water the just flourishing like a palm-tree,
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 11
… And yet why should it be thought marvellous for a virgin to conceive, when it is well known that the Eastern bird, which they call the Phœnix, is in such wise born, or born again, without the intervention of a mate, that it remains continually one, and continually by being born or born again succeeds itself?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.13
13. The grass withereth, the flower of sinners dieth away: what of the righteous? “The righteous shall flourish like a palm tree” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.14
14. “Such as are planted in the house of the Lord, shall flourish in the courts of the house of our God” (
91:13
san Basilio † 379 d.C. The Hexæmeron 5.10
… thus nature, receiving the impulse of this first command, follows without interruption the course of ages, until the consummation of all things. Let us all hasten to attain to it, full of fruit and of good works; and thus, planted in the house of the Lord we shall flourish in the court of our God,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.5
… He sprang from a stock unrenowned, and not well suited for piety, for I am not ashamed of his origin, in my confidence in the close of his life, one that was not planted in the house of God,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 92.14
14. “Such as are planted in the house of the Lord, shall flourish in the courts of the house of our God” ( ver. 12 ). “They shall be yet more increased in fruitful old age, and shall be quiet, that they may show it forth” (
91:14
san Girolamo † 420 d.C. Against the Pelagians 2
xcii. 14 . Those that are planted in the house of the Lord shall flourish.
91:15
san Basilio † 379 d.C. De Spiritu Sancto 19
… He is called good, as the Father is good, and He who was begotten of the Good is good, and to the Spirit His goodness is essence. He is called upright, as “the Lord is upright,”
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… Not such is the testimony of the Scriptures to the Divine nature. “God is long-suffering, and plenteous in mercy and truth,” says David . But how can He be a God of truth Who gives false names to things, and Who perverts the truth in the meanings of their names? Again, He is called by him a righteous Lord
san Girolamo † 420 d.C. The Letters of St. Jerome 130.16
… to recognize its mother by a laugh or a look of joy, which has done nothing either good or evil, is seized by a devil or overwhelmed with jaundice or doomed to bear afflictions which godless men escape, while God’s servants have to bear them?” Now if God’s judgments, they say, are “true and righteous altogether,” and if “there is no unrighteousness in Him,”
91:7
v. 7 vir insipiens, hebr vir brutus (בער) non novit. Quid praecipue hic tangatur, concluseris merito ex sequentibus, in quibus consilia Dei de peccatoribus et 1ustis exponuntur. Ad quid ultimatim tendat magna illa impiorum prosperitas, declaet cum floreant omnes operantes iniquitatem, (id fit) — ad conterendos pervenient germinando et florendo est tandem interitus — nam iudex iustus
91:9
v. 9 tu autem in excelso es 1n aeternum lIahve ; in coelo Dominus res humanas gubernat ; cf. Is. 57,15 מרום in excelso (vertit Hier), hic autem, uti LXX, explicuit tamquam attributum Dei : excelsus. Cum emphatica repetitione effertur
91:10
v. 10 inimici tui peribunt, dispergentur; cf. Iud. 5,31. Iob 4,11; et qui populum Dei infestant, sunt quoque inimici Dei. Et hos extraneos psaltes praecipue ob oculos habere videtur ex v. 11.12. tasti cornu meum sicut (cornu) bubali (cf. 21,22) ; membrum alterum effert syr : et tinxisti me unguento suavi ; similiter targum ; hebr perfudi (perfusus sum ? alii emendant perfudisti me) oleo viridi ; in cornu cernitur potentia, in unctione autem laetitia οἱ gaudium, vel etiam honor exhibitus. Unde populi conditio potens et florens designatur, quae etiam in
91:12
v. 12 describitur. LXX, Sym, Hier videntur hebr e&kplicasse non a verbo ,בלל sed a בלה (Gen. Muis), LXX enim xxi τὸ γῆράς est tempus egressionis ex Aegypto (Ier. 2,2 ; Ez. 16,7) ; ade 10,1.17 et 87,16; dein senectus intelligitur tempus exsilii, uti 70,9.18; et cum haee senectus oleo viridi perfundatur, intelligenda esset periodus post exsilium. Verum ad tempus post exsilium minime congruit : exaltasti cornu meum, neque congruit v. 12. Ergo senectus ex hoc 000textu erit amovenda ; nisi forte explicaveris, non senectutem, sed defectum splendoris. In vulg pro oleo ponitur misericordia. Potentia et laetitia haec bene consistit; nam v. 12 despexit oculus meus, et de his qui consurgunt adversus me malignantibus audit auris mea; scil. cum gaudio videt oculus et audit auris; unde visu et auditu habent, cur de oppressoribus prostratis et devictis laetentur ; cf. v. 5 delectasti me 1n opere tuo, Domine. Quae delectatio בג opere Domini ulterius habetur in statu 161101 ; cf. 501,10; nam
91:13
v. 13 iustus ut palma floret ; peccatori herbae vel faeno pereunti opponitur iustus qui palmae diu florenti, longaevae comparatur, et cedro quae longe lateque ramos extendit et multiplicat ; utraque arbor diuturna, utraque semper floret (Ag.). Qui sunt iusti in populo, isti tamquam olivae frugiferae plantati in domo Domini in atriis eius florent ; lege parallelismi perennis illa cum Deo coniunc- (10, qua iustitia hominis oritur et. conservatur, exprimitur domo et atriis Domini ; debent scil. Deo adhaerere (72,28 ; 90,14), ex eo vires
91:2
… (S. Agostino, In Ps. 91, 2 e 3: PL 27, 1173). Preghiera e l. diventano presso i Padri un motto che esprime l'ideale di vita cristiana. …
91:13
Letterariamente la metafora «c. del Libano» significa potenza, bellezza o superbia inconsiderata (Zach. 11, 1; Ez. 31, 2; 17, 3, 22; Am. 2, 9). Con riferimento al c. del Libano si augura il prevalere dei giusti (Ps. 91, 13) o si condanna l'orgoglio degli iniqui (Ps. 28, 5; 36, 35). Lo sposo nel Cant. 5, 15 e perfino la sapienza divina (Eccl. 24, 17) vengono descritti con l'immagine del c.
testi poetici (cf. Iudc. 9, 15; Is. 2, 13; 60, 13; Jer. 22, 23; Ez. 17, 3; 27, 5; 31, 3; Zach. 11, 1; Ps. 28, 5; 91, 13, ecc.) sia in quelli storici (cf. I Reg. 5, 6, 9, 11, 13, ecc.) già gli Egiziani sfruttarono i famosi legni del L., che venivano a prelevare dal porto di Biblos. …
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.