1 Alleluja. Confitemini Domino, quoniam bonus, quoniam in sæculum misericordia ejus.
Jerome · AD 420 Confess to the Lord and call upon his name. Confess and say: because we are sinners, but you are merciful, and you have mercy on us. And call upon his name. So that we may not fashion idols in our hearts, but we will call upon our Lord, and he himself will be our redemption. Proclaim his works among the nations.
Augustine of Hippo · AD 430 This Psalm is the first of those to which is prefixed the word Allelujah; the meaning of which word, or rather two words, is, Praise the Lord.
2 Quis loquetur potentias Domini; auditas faciet omnes laudes ejus?
Jerome · AD 420 Sing to him and make music to him. He who understands the holy Scriptures, and meditates continually on the law of the Lord, and whose mind contemplates heavenly things, this man sings to God. But he who has within himself all the virtues — that is, is a worker of good work — this man, composing as it were a lyre out of the virtues, makes music to the Lord.
Augustine of Hippo · AD 430 "O sing unto Him, and play on instruments unto Him" [Psalm 105:2]. Praise Him both by word and deed; for we sing with the voice, while we play with an instrument, that is, with our hands. "Let your talking be of all His wondrous works. Be praise in His holy Name" [Psalm 105:3].
3 Beati qui custodiunt judicium, et faciunt justitiam in omni tempore.
Jerome · AD 420 Be praised in his holy name. This is a prophecy concerning the people of the gentiles: that is, that we should be and be called Christians from the name of our Lord Jesus Christ. Let the heart of those who seek the Lord rejoice. Let the monks be glad, for the hearts of those who seek the Lord rejoice. If of those who seek, how much more of those who find him?
4 Memento nostri, Domine, in beneplacito populi tui; visita nos in salutari tuo:
Eusebius of Caesarea · AD 339 In Psalm 104 [LXX], David, when referring to the stories of Abraham, Isaac and Jacob, the very men who were his godly ancestors, who lived before Moses' day, calls them Christs, only because they all received the outpouring of the Holy Spirit.
Augustine of Hippo · AD 430 "Seek the Lord, and be strengthened" [Psalm 105:4]. This is very literally construed from the Greek, though it may seem not a Latin word: whence other copies have, "be ye confirmed;" others, "be ye corroborated."...While these words, then, "Come unto Him, and be enlightened," apply to seeing; those in the text relate to doing: "Seek the Lord, and be strengthened."...But what me…
Gregory the Dialogist · AD 604 For holy desires grow by delay. But if they fail by delay, they were not desires. With this love burned whoever was able to reach the truth.
5 ad videndum in bonitate electorum tuorum; ad lætandum in lætitia gentis tuæ: ut lauderis cum hæreditate tua.
Jerome · AD 420 Remember his wonders which he did. In Egypt, and in the Red Sea, and in the desert.
Augustine of Hippo · AD 430 "Remember," he says, "His marvellous works that He has done, His wonders, and the judgments of His mouth" [Psalm 105:5]. This passage seems like that, "You shall say unto the children of Israel, I Am has sent me unto you:" an expression which, in ever so small part, scarce a mind takes in.
6 Peccavimus cum patribus nostris: injuste egimus; iniquitatem fecimus.
Jerome · AD 420 The seed of Abraham, his servants: the sons of Jacob, his chosen ones. If someone is seed, he is not yet also a son, according to what is written in the gospel: 'If you were the sons of Abraham, you would do the works of your father.' Therefore, that in which they glory, they are not; and if they are seed, they are servants set under fear, not having the perfect love which cast…
Augustine of Hippo · AD 430 ...that they who by the great powers of love knew how to seek His face for evermore, might according to their capacity comprehend, I Am that I Am. Unto whom is it said, "O ye seed of Abraham His servant, ye children of Jacob, His chosen"? [Psalm 105:6]...
7 Patres nostri in Ægypto non intellexerunt mirabilia tua; non fuerunt memores multitudinis misericordiæ tuæ. Et irritaverunt ascendentes in mare, mare Rubrum;
Augustine of Hippo · AD 430 He next addeth, "He is the Lord our God: His judgments are in all the world" [Psalm 105:7]. Is He the God of the Jews only? [Romans 3:29] God forbid! "He is the Lord our God:" because the Church, where His judgments are preached, is in all the world....
8 et salvavit eos propter nomen suum, ut notam faceret potentiam suam.
Augustine of Hippo · AD 430 "He hath been alway mindful of His covenant" (ver. 8). Other copies read, "for evermore;" and this arises from the ambiguity of the Greek. But if we are to understand "alway" of this world and not of eternity, why, when he explaineth what covenant He was mindful of, doth he add, "The word that He made to a thousand generations"?
9 Et increpuit mare Rubrum et exsiccatum est, et deduxit eos in abyssis sicut in deserto.
10 Et salvavit eos de manu odientium, et redemit eos de manu inimici.
11 Et operuit aqua tribulantes eos; unus ex eis non remansit.
12 Et crediderunt verbis ejus, et laudaverunt laudem ejus.
Augustine of Hippo · AD 430 He next follows out the history well known in the truth of the holy Scriptures. "When they were in small numbers, very few, and they strangers in the land" [Psalm 105:12]; that is, in the land of Canaan....But some copies have the words "very few, and they strangers," in the accusative case, the translator having turned the Greek phrase too literally into Latin.
13 Cito fecerunt; obliti sunt operum ejus: et non sustinuerunt consilium ejus.
Jerome · AD 420 And they passed from nation to nation. Many think that he speaks of the captivity of the Jews. It is not so. For he speaks of Abraham. He went out from the land of the Chaldeans, and came into Mesopotamia, and from Mesopotamia into the land of promise, and again into Egypt. And from a kingdom to another people.
Augustine of Hippo · AD 430 "What time as they went from one nation to another, from one kingdom to another people" [Psalm 105:13]. This is a repetition of what he had said, "from one nation to another." "He suffered no man to do them harm: but reproved even kings for their sakes" [Psalm 105:14]. "Touch not," He said, "Mine anointed, and do My prophets no harm" [Psalm 105:15].
14 Et concupierunt concupiscentiam in deserto, et tentaverunt Deum in inaquoso.
Jerome · AD 420 He did not permit man to harm them. Pharaoh, that he should harm Abraham in the person of Sarah, nor Abimelech Isaac in the person of Rebecca. And he rebuked kings for their sake. He says the same thing, Pharaoh and Abimelech.
15 Et dedit eis petitionem ipsorum, et misit saturitatem in animas eorum.
Archelaus of Carrhae · AD 278 But after Moses had made his appearance, and had given the law to the children of Israel, and had brought into their memory all the requirements of the law, and all that it behoved men to observe and do under it, and when he delivered over to death only those who should transgress the law, then death was cut off from reigning over all men; for it reigned then over sinners alone…
Jerome · AD 420 Touch not my anointed ones, and do no malice among my prophets. He speaks of the patriarchs themselves. Let the Jews therefore blush, who say that unless someone is anointed with royal ointment, he cannot be called anointed (christ). For they say this, that our Lord is not the Christ, because he is not anointed with royal ointment.
Cyril of Alexandria · AD 444 You are right to conclude that he [Jesus] is called Christ only because of the anointing, just as an apostle is so called because of his apostolic function and an angel from his office as messenger. Names like these clearly indicate certain functions rather than individual realities or specific persons.
16 Et irritaverunt Moysen in castris; Aaron, sanctum Domini.
Jerome · AD 420 And he called famine upon the land. Very often it happens that those things which are thought to be adverse, these are brought about by the providence of God for our benefit. For unless the brothers of Joseph had been jealous of him, and had sold him, how would he have gone down into Egypt?
Augustine of Hippo · AD 430 He then beginneth to relate how it happened that they went from one nation to another, from one kingdom to another people. "He calleth," he saith, "for a famine upon the land: and brake all the staff of bread" (ver. 16). Thus it happened that they went from one nation to another, from one kingdom to another people.
17 Aperta est terra, et deglutivit Dathan, et operuit super congregationem Abiron.
Ambrose of Milan · AD 397 Not nature but foolishness makes the slave. Not manumission but learning makes a person free. Esau was born free, but he became a slave; Joseph was sold into slavery, but he was raised to power8 so that he might rule those who had purchased him.
Jerome · AD 420 He sent a man before them. He speaks of Joseph himself. Joseph was sold as a slave. A well-born and holy man is sold.
Augustine of Hippo · AD 430 "But He had sent a man before them" [Psalm 105:17]. What man? "Even Joseph." How did He send him? "Joseph was sold to be a bond-servant." When this happened, it was the sin of his brethren, and, nevertheless, God sent Joseph into Egypt.
18 Et exarsit ignis in synagoga eorum: flamma combussit peccatores.
Jerome · AD 420 They humbled his feet in fetters. Because he refused to consent to the Egyptian mistress. They humbled his feet in fetters: but they could not humble his righteousness.
Augustine of Hippo · AD 430 Next he doth relate the story, mentioning what Joseph suffered in his low estate, and how he was raised on high. "His feet they hurt in the stocks: the iron entered into his soul, until his word came" (ver. 18). That Joseph was put in irons, we do not indeed read; but we ought no ways to doubt that it was so.
19 Et fecerunt vitulum in Horeb, et adoraverunt sculptile.
Jerome · AD 420 Until his word should come. He speaks of the word of the Lord himself, who set him free. The utterance of the Lord inflamed him. For unless he had been inflamed by the Holy Spirit, he could not have conquered lust. For the Spirit of the Lord inflamed him, and extinguished the fire of lust.
20 Et mutaverunt gloriam suam in similitudinem vituli comedentis fœnum.
Jerome · AD 420 The king sent, and loosed him. According to the letter, Pharaoh sent, and loosed him. In another sense: if anyone is tempted by lust, unless the Lord appears and looses him, he cannot escape sin.
Augustine of Hippo · AD 430 "The king sent and loosed him, the prince of the peoples, and let him go free" [Psalm 105:20]. The "king" is the same as "the prince of the peoples:" he "loosed" him from his bonds "and let him go free" from his prison.
21 Obliti sunt Deum qui salvavit eos; qui fecit magnalia in Ægypto,
Augustine of Hippo · AD 430 "He made him lord also of his house: and ruler of all his substance" [Psalm 105:21]. "That he might inform his princes like himself, and teach his old men wisdom" [Psalm 105:22].
22 mirabilia in terra Cham, terribilia in mari Rubro.
23 Et dixit ut disperderet eos, si non Moyses, electus ejus, stetisset in confractione in conspectu ejus, ut averteret iram ejus, ne disperderet eos.
Jerome · AD 420 And Jacob was a sojourner in the land of Ham. For the just man never dwells in the land, but is a sojourner of the earth.
Augustine of Hippo · AD 430 "Joseph also came into Egypt, and Jacob was a stranger in the land of Ham" [Psalm 105:23]. Israel is the same with Jacob, as is Egypt with the land of Ham. Here it is very plainly shown, that the Egyptian race sprang from the seed of Chain, the son of Noah, whose first-born was Canaan. So that in those copies wherein in this passage Canaan is read, we must alter the reading.
24 Et pro nihilo habuerunt terram desiderabilem; non crediderunt verbo ejus.
Jerome · AD 420 And he increased his people exceedingly. For they went down into Egypt in seventy-five souls, and six hundred thousand went out of Egypt.
Augustine of Hippo · AD 430 Next is related what happened in Egypt. "And He increased," he says, "His people exceedingly, and made them stronger than their enemies" [Psalm 105:24]. Even the whole of this is briefly set forth, in order that the manner in which it took place may be afterwards related.
25 Et murmuraverunt in tabernaculis suis; non exaudierunt vocem Domini.
Augustine of Hippo · AD 430 "And He turned their heart so, that they hated His people, and dealt untruly with His servants" [Psalm 105:25]. Is it to be in any wise understood or believed, that God turns man's heart to do sin?...For they were not good before they hated His people; but being malignant and ungodly, they were such as would readily envy their prosperous sojourners.
26 Et elevavit manum suam super eos ut prosterneret eos in deserto:
Augustine of Hippo · AD 430 The following verses, which are sung in praise of Him when Allelujah is chanted, show how He used this hatred of theirs, both for the trial of His own people, and for the glory of His Name, which is profitable for us. "He sent Moses His servant, and Aaron whom He had chosen him" [Psalm 105:26].
27 et ut dejiceret semen eorum in nationibus, et dispergeret eos in regionibus.
Augustine of Hippo · AD 430 "He set forth in them the words of His tokens, and of His wonders in the land of Ham" (ver. 27). We ought not to understand by "the words of His tokens," words literally, words with which the tokens and wonders were worked, that is, which they uttered, that these tokens and wonders might take place.
28 Et initiati sunt Beelphegor, et comederunt sacrificia mortuorum.
Augustine of Hippo · AD 430 "He sent darkness, and made it dark" [Psalm 105:28]. This is also written among the plagues with which the Egyptians were smitten. But what follows, is variously read in different copies.
29 Et irritaverunt eum in adinventionibus suis, et multiplicata est in eis ruina.
Augustine of Hippo · AD 430 "He turned their waters into blood, and slew their fish" [Psalm 105:29].
30 Et stetit Phinees, et placavit, et cessavit quassatio.
Augustine of Hippo · AD 430 "He made their land frogs, yea, even in the king's chambers" [Psalm 105:30]: as if he were to say, He turned their land into frogs. For there was so great a multitude of frogs, that this might well be said by hyperbole.
31 Et reputatum est ei in justitiam, in generationem et generationem usque in sempiternum.
Augustine of Hippo · AD 430 "He spoke the word, and there came all manner of flies, and lice in all their quarters" [Psalm 105:31]. If it be asked when He spoke, it was in His Word before it took place; and there it was, without time, at what time it should take place: although even then He commanded it to be done, when it was to be done, through Angels, and through his servants Moses and Aaron.
32 Et irritaverunt eum ad aquas contradictionis, et vexatus est Moyses propter eos:
Augustine of Hippo · AD 430 "He made their rains hail" (ver. 32). It is a similar expression to the former, "He made their land frogs;" except that the whole land was not actually turned into frogs, though the whole of the rain may have been turned into hail. "A burning fire in their land:" understand, "He sent."
33 quia exacerbaverunt spiritum ejus, et distinxit in labiis suis.
Augustine of Hippo · AD 430 "He smote their vines also and fig-trees; and brake every tree of their coasts" (ver. 33). This was done by the violence of the hail, and by lightnings; whence he spoke of the fire as "burning."
34 Non disperdiderunt gentes quas dixit Dominus illis:
Augustine of Hippo · AD 430 "He spoke the word, and the locust came, and the caterpillar, of which there was no number" [Psalm 105:34]. The locusts and the caterpillars are one plague: of which the one is the parent, the other the offspring.
35 et commisti sunt inter gentes, et didicerunt opera eorum;
Augustine of Hippo · AD 430 "And did eat up all the grass in their land, and devoured the fruit of the ground" [Psalm 105:35]. Even grass is fruit, as Scripture is wont to speak, which calls even the ripe grain grass; but it wished these two things to harmonize in number with the two which it had spoken of before, that is, the locust and the caterpillar.
36 et servierunt sculptilibus eorum, et factum est illis in scandalum.
Augustine of Hippo · AD 430 "He smote every first-born in their land: even the first-fruits of all their strength" [Psalm 105:36]. This is the last plague, excepting the death in the Red Sea. "The first-fruits of all their strength," I imagine to be an expression derived from the first-born of cattle.
37 Et immolaverunt filios suos et filias suas dæmoniis.
Augustine of Hippo · AD 430 Now he adds this also to the praises of God, that He led the Israelites out of Egypt enriched with silver and gold; because even they were then in such a condition, that they could not as yet despise the just and due, though temporal, reward of their toils...."He brought them forth also in silver and gold" [Psalm 105:37]: this too is a Scripture idiom; for "in silver and gold"…
38 Et effuderunt sanguinem innocentem, sanguinem filiorum suorum et filiarum suarum, quas sacrificaverunt sculptilibus Chanaan. Et infecta est terra in sanguinibus,
Augustine of Hippo · AD 430 "Egypt was glad at their departing: for their fear fell upon them" [Psalm 105:38]; that is, the fear of the Hebrews upon the Egyptians. For "their fear" is not that with which the Hebrews feared, but that with which they were feared. Some one will say, how then were the Egyptians unwilling to dismiss them? Why did they let them go as if they expected them to return?
39 et contaminata est in operibus eorum: et fornicati sunt in adinventionibus suis.
Augustine of Hippo · AD 430 He now proceeds to the divine blessings which were conferred upon them as they wandered in the desert. "He spread out a cloud to be their covering: and fire to give them light in the night season" [Psalm 105:39]. This is as clear as it is well known.
Bede · AD 735 "And when Moses had gone up, a cloud covered the mountain." Just as the mountain on which Moses received the law designates the height of the perfection that was written down in that law, so does the cloud that covered the mountain suggest the grace of divine protection, which is enjoyed more and more the higher one ascends in order to search out the wonders of God's law, as th…
40 Et iratus est furore Dominus in populum suum, et abominatus est hæreditatem suam.
Augustine of Hippo · AD 430 "They asked, and the quail came" [Psalm 105:40]. They did not desire quails, but flesh. But since the quail is flesh, and in this Psalm he speaks not of the provocation of those who did not please God, but of the faith of the elect, the true seed of Abraham; they are to be understood to have desired that that might come which might crush the murmurs of those who provoked.
41 Et tradidit eos in manus gentium; et dominati sunt eorum qui oderunt eos.
Augustine of Hippo · AD 430 "He opened the rock of stone, and the waters flowed out: so that rivers ran in the dry places" [Psalm 105:41]. This fact too is understood as soon as read.
42 Et tribulaverunt eos inimici eorum, et humiliati sunt sub manibus eorum;
Augustine of Hippo · AD 430 But in all these blessings of His, God does commend in Abraham the merit of faith. For the Psalmist goes on to say, "For why? He remembered His holy promise, which He made to Abraham His servant" [Psalm 105:42].
43 sæpe liberavit eos. Ipsi autem exacerbaverunt eum in consilio suo, et humiliati sunt in iniquitatibus suis.
Augustine of Hippo · AD 430 But in all these blessings of His, God doth commend in Abraham the merit of faith. For the Psalmist goeth on to say, "For why? He remembered His holy promise, which He made to Abraham His servant." "And He brought forth His people with joy, and His chosen with gladness" [Psalm 105:43].
44 Et vidit cum tribularentur, et audivit orationem eorum.
Augustine of Hippo · AD 430 "And gave them the lands of the heathen: and they took the labours of the people in possession" [Psalm 105:44]. "The lands of the heathen," and "the labours of the people," are the same; and the words, "He gave," are repeated in these, "they took in possession."
Gregory the Dialogist · AD 604 Hence rightly also it is said through the Psalmist: "He gave them the lands of the nations, and they took possession of the labors of the peoples, that they might keep his statutes and observe his law." So therefore in this passage, Truth speaking to the inexperienced disciples promises that the kingdom of God will be seen on earth, so that it might be more faithfully hoped for…
45 Et memor fuit testamenti sui, et pœnituit eum secundum multitudinem misericordiæ suæ:
Augustine of Hippo · AD 430 ..."That they may keep His statutes, and seek out His law" [Psalm 105:45]. Lastly, since by the seed of Abraham he wished those to be understood here, who were truly the seed of Abraham, such as were not wanting even in that people; as the Apostle Paul clearly showeth, when he saith, "But not in all of them was God well pleased;" [1 Corinthians 10:5] for if He was not pleased w…
46 et dedit eos in misericordias, in conspectu omnium qui ceperant eos.
47 Salvos nos fac, Domine Deus noster, et congrega nos de nationibus: ut confiteamur nomini sancto tuo, et gloriemur in laude tua.
48 Benedictus Dominus Deus Israël, a sæculo et usque in sæculum; et dicet omnis populus: Fiat, fiat.