Psalms 104

Verse 1. Alleluia. This word occurs at the end of the preceding psalm in Hebrew and means, “Praise ye the Lord,” though it is also used as an exclamation of joy; for which reason it is left untranslated. See Revelation 20. Saint Augustine ep. ad Casulan. Calmet.—It implies that we must praise God with all our power; and Catholic writers retain this ( Worthington.) and similar words in the original. Bible.—The first 15 verses of this psalm nearly agree with that which was composed by David, when the ark was to be removed from the house of Obededon. 1 Chronicles 16:8. 22. Bible.—But the last part seems to have been added by him, or by another afterwards, with some small alterations. Bert.—It was perhaps adapted to the dedication of the second temple, with the two following psalms. Calmet.—Gentiles. Their conversion is thus insinuated. Calmet.—The apostles preached to all. Euseb.—How much more ought we not to celebrate the mysteries of Christ? Worthington.

LORD or GOD in all caps is from the Hebrew יהוה Yahweh except when otherwise noted as being from the short form יה Yah.

Verse 3. Glory. 2 Corinthians 10:17. Euseb.—Lit. “be praised,” ( Bible.) knowing to what an honor you have been raised, (Deuteronomy 30:7. Jeremiah 9:23) and live accordingly.

Verse 4. Evermore. Be assiduous to obtain is favour, and present yourselves in his holy temple as often as you are able. Calmet.

or, angels

Verse 6. His servant. Or “servants.” Septuagint Vulg. is ambiguous. Hebrew declared for servant here; but, his chosen, is certainly plural, and refers to all the people, and 1 Chronicles 16:13 we read, seed of Israel, his servants. Bible.

Verse 8. Generations. Or from the call of Abraham. But this was to be understood if the Israelites continued faithful, (Deuteronomy 28) or the promise regards the spiritual children of Abraham, who are blessed for ever, (Bert.) and continue to the end of the world. Bible.

Verse 11. Lot. Lit. “line,” with which land was measured. Calmet.—The descendants of the patriarchs would never have lost this inheritance if they had observed the law. The promise was therefore conditional; though it was absolute, in as much as all were to be blessed in their seed: as they had begun to be, when Jerusalem was destroyed by Titus.

Verse 12. Very few. Hebrew “as it were reduced to nothing,” to avoid a tautology. Bert.—But this version is not necessary. Bible.—Jacob at this time was not married, (Bert.) and his parents had no part of the land. This manifests the power of God, and the faith of the patriarchs, ( Calmet.) who doubted not but that he would realize what he had promises. Bible.

Verse 13. People. This seems to be a fresh obstacle to their possession of Chanaan. Calmet.

Verse 15. Prophets. The word anointed is thus explained, as the patriarchs were not kings over any but their own families, though they were equal in riches to many kings. They foresaw future events, and offered sacrifice to God, as priests, in which sense also they may be styled anointed. No visible unction, but the divine appointment, might be requisite. God protected them in a wonderful manner, and selected them for his peculiar people. Calmet. Hebrews 11:8.

Verse 16. And. The psalmist continues to mention the favours of God, till the Israelites entered the promised land, which the author of 1 Chronicles 16 passes over. Bible.—Bread. In time of famine, people are not strengthened with their food. Euseb. Ezekiel 4:16 and 5:16.—God permitted, ( Worthington.) or caused the famine to rage.

Verse 17. He sent. Drawing good from the malice of Joseph’s brethren, ( Bible.) in which he had no hand. Bert.—Who could have thought that this event would have tended to Joseph’s exaltation, and to the safety of his father’s house?

Verse 18. Fetters. Hebrew cebel, ( Bible.) “a chain, or the stocks.” The meaning is not ascertained. Calmet.—Soul. Lu. 2:35. He was in great distress, ( Bible.) and in danger of perishing. Theod.

Verse 19. His word. By which he foretold his own glory, or what should befall the king’s two officers, which brought him into notice. Genesis 37:9 and 40:22. His word, may also refer to God’s decree. Calmet.—Inflamed him. He received the gift of prophecy, ( Bible.) and being inflamed with the love of God, resisted the solicitations of Putiphar’s wife.

Verse 22. Instruct. Hebrew “bind” by precepts or chains, (Bert.) as he had all power.—Wisdom. Joseph was considered as the oracle of Egypt, and the prime minister. Calmet.—We cannot doubt but he would strive to undeceive the people with regard to many superstitions. Theod. Saint Augustine

Verse 23. Cham. Who resided there, and was worshipped under the name of Jupiter Ammon. Bochart, Phaleg. iv. 1. Calmet.—Misraim was his son, and peopled the land. Genesis 10:13. Worthington.

Verse 24. Exceedingly. In 215 years, 600,000 warriors sprung from seventy people, ( Calmet.) or from seventy-five, as Septuagint and S. Stephen read, comprising eight wives, Jacob, and sixty-six of his descendants. Seventy might naturally produce two million and a half in such a space of time. But the Hebrews had been cruelly oppressed. God’s blessing enabled them to increase as they did. Bert.

Verse 25. He turned their heart, and so forth Not that God (who is never the author of sin) moved the Egyptians to hate and persecute his people; but that the Egyptians took occasion of hating and envying them, from the sight of the benefits which God bestowed upon them. Challoner. Saint Augustine—He permitted the malice of the Egyptians, (Theod.) and employed them to chastise his people, who had adored idols. Euseb. Acts 7:43. Felix, Prot. and so forth translate the Hebrew “their heart was turned.” Bert.—The perversity of the Egyptians came from themselves, though it was turned to a good account. Worthington.

Verse 27. He gave. Hebrew “they placed in them the words of their signs.” Calmet. Houbig.—But the Chal. and S. Jerom are conformable to the Septuagint Bert.

Verse 28. Grieved not his words. That is, he was not wanting to fulfil his words: or he did not grieve Moses and Aaron, the carriers of his words: or he did not grieve his words, that is, his sons, the children of Israel, who enjoyed light whilst the Egyptians were oppressed with darkness. Challoner.—He performed what he had threatened without reluctance. Worthington.—We may also translate, “he added no threat ( Bible.) before this ninth plague was inflicted.” Hebrew “and they did not irritate (or transgress) his word.” The envoys of God were obedient to him. The copies of the Septuagint are not uniform; ( Calmet.) some omit the negation, which would give a very good sense; though it must be allowed to be inaccurate, unless the Hebrew be read with an interrogation, “did they not resist his word?” alluding to the Egyptians. Bert.—Almost all the ancients have the plural exacerbaverunt, except S. Jerom, in his commentary. Calmet.

Verse 29. Blood. In reality, so that the fishes were killed. Saint Athanasius

Verse 30. Land. Including the rivers. Exodus 7:1 and 8:3.—Kings, or noblemen. Bert.

Verse 31. Flies. This was revealed to David, or known by tradition, as it is not recorded by Moses. Worthington.—Some copies of the Septuagint have, “the dog-fly,” cinifes (Exodus 8:16) gnats, ( Bible.) which are very common and tormenting in Egypt. The Jews understand lice. Joseph and the Chal. Calmet.

Verse 32. Rain. Which fall in Egypt, though less frequently. Calmet. Wisd. 16:17.

Verse 34. Bruchus. An insect of the locust kind, ( Challoner.) or a worm which spoils corn, and so forth Worthington.

LORD or GOD in all caps is from the Hebrew יהוה Yahweh except when otherwise noted as being from the short form יה Yah.

Hebrew: יה Yah