Psalms 118:132
Look thou upon me, and have mercy on me, according to the judgment of them that love thy name.
Open Psalms 118:132 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Aspice in me, et miserere mei, secundum judicium diligentium nomen tuum.
- Septuagint (Swete)
- ἐπίβλεψον ἐπ᾽ ἐμὲ καὶ ἐλέησόν με κατὰ τὸ κρίμα τῶν ἀγαπώντων τὸ ὄνομά σου.
- Hebrew (WLC) shown from Psalms 119:132
- פְּנֵה אֵלַ֥י וְחָנֵּ֑נִי כְּ֝מִשְׁפָּ֗ט לְאֹהֲבֵ֥י שְׁמֶֽךָ
Haydock's commentary
Judgment. Or custom, (Calmet) as thou art wont to treat such. (Worthington)
Let us not be looked upon as criminals. (Calmet)
The just are persuaded, that God will not reject the humble, (Berthier) according to the opinion (sententiam) of, &c. (Chaldean)
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, Pe
131. He still prayeth. He hath opened his mouth, and drawn in the Spirit; but he still knocketh in prayer unto the Father, and seeketh: he drinketh, but the more sweet he findeth it, the more eagerly doth he thirst. Hear the words of him in his thirst. “O look Thou upon me,” he saith, “and be merciful unto me: according to the judgment of those that love Thy Name” ( ver. 132 ): that is, according to the judgment Thou has dealt unto all who love Thy Name; since Thou hast first loved them, to cause them to love Thee. For thus saith the Apostle John, “We love God, because He first loved us.”
St Gregory of Nyssa Answer to Eunomius' Second Book
Well, then, if God did not exist formerly, or if there be a time when He will not exist, He cannot be called either unending or without beginning; and so also neither inalterable, nor incorporeal, nor imperishable, if there is any suspicion of body, or destruction, or alteration with regard to Him. But if it be part of our religion to attribute to Him none of these things, then it is a sacred duty to use of Him names privative of the things abhorrent to His Nature, and to say all that we have so often enumerated already, viz. that He is imperishable, and unending, and ungenerate, and the other terms of that class, where the sense inherent in each only informs us of the privation of that which is obvious to our perception, but does not interpret the actual nature of that which is thus removed from those abhorrent conditions. …