Psalms 101:16
And the Gentiles shall fear thy name, O Lord, and all the kings of the earth thy glory.
Open Psalms 101:16 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Et timebunt gentes nomen tuum, Domine, et omnes reges terræ gloriam tuam :
- Septuagint (Swete)
- καὶ φοβηθήσονται τὰ ἔθνη τὸ ὄνομά σου, Κύριε, καὶ πάντες οἱ βασιλεῖς τὴν δόξαν σου·
- Hebrew (WLC) shown from Psalms 102:16
- וְיִֽירְא֣וּ ג֭וֹיִם אֶת שֵׁ֣ם יְהוָ֑ה וְֽכָל מַלְכֵ֥י הָ֝אָ֗רֶץ אֶת כְּבוֹדֶֽךָ
Haydock's commentary
Glory. The conversion of nations is often predicted as about to take place after the captivity; yet not so fully, till the time of Christ. (Calmet)
His glory is so manifest, that all kings know it, although they be not converted. (Worthington)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine Expositions on the Book of Psalms, Psalm CII
16. “The heathen shall fear Thy Name, O Lord; and all the kings of the earth Thy Majesty” ( ver. 15 ). Now that Thou hast pitied Sion, now that Thy servants have taken pleasure in her stones, by acknowledging the foundation of the Apostles and Prophets; now that they have pitied her dust; so that man is formed, or rather re-formed, in life out of dust; hence preaching hath increased among the heathen: let the heathen fear Thy Name, let another wall approach also from the heathen, let the Corner Stone be recognised, let the two who come from different regions, but who no longer differ in belief, meet in close union.
St Basil The Letters, To the Cæsareans. A defence of his withdrawal, and concerning the faith
3. We in accordance with the true doctrine speak of the Son as neither like, nor unlike the Father. Each of these terms is equally impossible, for like and unlike are predicated in relation to quality, and the divine is free from quality. We, on the contrary, confess identity of nature and accepting the consubstantiality, and rejecting the composition of the Father, God in substance, Who begat the Son, God in substance. From this the consubstantiality is proved. For God in essence or substance is co-essential or con-substantial with God in essence or substance. But when even man is called “god” as in the words, “I have said ye are gods,” and “dæmon” as in the words, “The gods of the nations are dæmons,” in the former case the name is given by favour, in the latter untruly. God alone is substantially and essentially God. …