Psalms 144:21
My mouth shall speak the praise of the Lord: and let all flesh bless thy holy name for ever; yea, for ever and ever.
Open Psalms 144:21 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Laudationem Domini loquetur os meum ; et benedicat omnis caro nomini sancto ejus in sæculum, et in sæculum sæculi.
- Septuagint (Swete)
- αἴνεσιν Κυρίου λαλήσει τὸ στόμα μου, καὶ εὐλογείτω πᾶσα σὰρξ τὸ ὄνομα τὸ ἅγιον αὐτοῦ εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος.
- Hebrew (WLC) shown from Psalms 145:21
- תְּהִלַּ֥ת יְהוָ֗ה יְֽדַבֶּ֫ר פִּ֥י וִיבָרֵ֣ךְ כָּל בָּ֭שָׂר שֵׁ֥ם קָדְשׁ֗וֹ לְעוֹלָ֥ם וָעֶֽד
Haydock's commentary
Flesh. Every human being, though even the least favoured, must praise God, as all have received much from him. (Haydock)
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 CXLV
18. “The Lord guardeth all that love Him, and all sinners He will destroy” ( ver. 20 ). Thou seest that there is severity with Him, with whom is so great sweetness. He will save all that hope in Him, all the faithful, all that fear Him, all that call upon Him in truth: “and all sinners He will destroy.” What “all sinners,” save those who persevere in sin; who dare to blame God, not themselves; who daily argue against God; who despair of pardon for their sins, and from this very despair heap up their sins; or who perversely promise themselves pardon, and through this very promise depart not from their sins and impiety? The time will come for all these to be separated, and for the two divisions to be made of them, one on the right hand, the other on the left; and for the righteous to receive the everlasting Kingdom, the wicked to go into everlasting fire. …
Theodoret Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus, That God the Word is Immutable
9. We have confessed that God the Word took not a body only but also a soul. Why then did the divine Evangelist omit in this place mention of the soul and mention the flesh alone? Is it not plain that he exhibited the visible nature and by its means signified the nature united to it? For the mention of the soul is understood of course in that of the flesh. For when we hear the prophet saying “Let all flesh bless His holy name,” we do not understand the prophet to be exhorting bodies of flesh without souls, but believe the whole to be summoned to give praise in the summoning of a part.
St Gregory Nazianzen Letters on the Apollinarian Controversy, To Cledonius the Priest Against Apollinarius
If, however, they rely on the passage, The Word was made Flesh and dwelt among us, and because of this erase the noblest part of Man (as cobblers do the thicker part of skins) that they may join together God and Flesh, it is time for them to say that God is God only of flesh, and not of souls, because it is written, “As Thou hast given Him power over all Flesh,” and “Unto Thee shall all Flesh come;” and “Let all Flesh bless His holy Name,” meaning every Man. Or, again, they must suppose that our fathers went down into Egypt without bodies and invisible, and that only the Soul of Joseph was imprisoned by Pharaoh, because it is written, “They went down into Egypt with threescore and fifteen Souls,” and “The iron entered into his Soul,” a thing which could not be bound. …