1 The `title of the hundrid and fifthe salm. Alleluya. Kouleche ye to the Lord, for he is good; for his mercy is with outen ende.
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 Who schal speke the powers of the Lord; schal make knowun alle hise preisyngis?
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 Blessid ben thei that kepen dom; and doon riytfulnesse in al tyme.
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 Lord, haue thou mynde on vs in the good plesaunce of thi puple; visite thou vs in thin heelthe.
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 To se in the goodnesse of thi chosun men, to be glad in the gladnes of thi folk; that thou be heried with thin eritage.
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 We han synned with oure fadris; we han do vniustli, we han do wickidnesse.
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 Oure fadris in Egipt vndirstoden not thi merueils; thei weren not myndeful of the multitude of thi merci. And thei stiynge in to the see, in to the reed see, terreden to wraththe;
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 and he sauede hem for his name, that `he schulde make knowun his power.
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 And he departide the reed see, and it was dried; and he lede forth hem in the depthis of watris as in deseert.
10 And he sauede hem fro the hond of hateris; and he ayen bouyte hem fro the hond of the enemye.
11 And the watir hilide men troublynge hem; oon of hem abood not.
12 And thei bileueden to hise wordis; and thei preisiden the heriynge of hym.
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 Thei hadden `soone do, thei foryaten hise werkis; and thei abididen not his councel.
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 And thei coueitiden coueitise in deseert; and temptiden God in a place with out watir.
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 And he yaf to hem the axyng of hem; and he sente fulnesse in to the soulis of hem.
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 And thei wraththiden Moyses in the castels; Aaron, the hooli of the Lord.
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 The erthe was opened, and swolewid Datan; and hilide on the congregacioun of 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 And fier brente an hiye in the synagoge of hem; flawme brente synneris.
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 And thei maden a calf in Oreb; and worschipiden a yotun ymage.
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 And thei chaungiden her glorie; in to the liknesse of a calf etynge hei.
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 Thei foryaten God, that sauede hem, that dide grete werkis in Egipt,
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 merueils in the lond of Cham; feerdful thingis in the reed see.
23 And God seide, that he wolde leese hem; if Moises, his chosun man, hadde not stonde in the brekyng of his siyt. That he schulde turne awei his ire; lest he loste hem.
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 And thei hadden the desirable lond for nouyt, thei bileueden not to his word, and thei grutchiden in her tabernaclis;
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 thei herden not the vois of the Lord.
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 And he reiside his hond on hem; to caste doun hem in desert.
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 And to caste awei her seed in naciouns; and to leese hem in cuntreis.
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 And thei maden sacrifice to Belfagor; and thei eeten the sacrificis of deed beestis.
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 And thei wraththiden God in her fyndyngis; and fallyng was multiplied in hem.
Augustine of Hippo · AD 430 "He turned their waters into blood, and slew their fish" [Psalm 105:29].
30 And Fynees stood, and pleeside God; and the veniaunce ceesside.
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 And it was arrettid to hym to riytfulnesse; in generacioun and in to generacioun, til in to with outen ende.
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 And thei wraththiden God at the watris of ayenseiyng; and Moises was trauelid for hem, for thei maden bittere his spirit,
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 and he departide in his lippis.
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 Thei losten not hethen men; whiche the Lord seide to hem.
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 And thei weren meddlid among hethene men, and lerneden the werkis of hem,
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 and serueden the grauen ymagis of hem; and it was maad to hem in to sclaundre.
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 And thei offriden her sones; and her douytris to feendis.
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 And thei schedden out innocent blood, the blood of her sones and of her douytris; whiche thei sacrificiden to the grauun ymagis of Chanaan.
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 And the erthe was slayn in bloodis, and was defoulid in the werkis of hem; and thei diden fornicacioun in her fyndyngis.
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 And the Lord was wrooth bi strong veniaunce ayens his puple; and hadde abhominacioun of his eritage.
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 And he bitook hem in to the hondis of hethene men; and thei that hatiden hem, weren lordis of hem.
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 And her enemyes diden tribulacioun to hem, and thei weren mekid vndir the hondis of enemyes;
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 ofte he delyuerede hem. But thei wraththiden hym in her counsel; and thei weren maad low in her wickidnessis.
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 And he siye, whanne thei weren set in tribulacioun; and he herde the preyer of hem.
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 And he was myndeful of his testament; and it repentide hym bi the multitude of his merci.
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 And he yaf hem in to mercies; in the siyt of alle men, that hadden take hem.
47 Oure Lord God, make thou vs saaf; and gadere togidere vs fro naciouns. That we knouleche to thin hooli name; and haue glorie in thi preisyng.
48 Blessid be the Lord God of Israel fro the world and til in to the world; and al the puple schal seye, Be it don, be it don.