Psalms 29:13
To the end that my glory may sing to thee, and I may not regret: O Lord my God, I will give praise to thee for ever.
Open Psalms 29:13 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- ut cantet tibi gloria mea, et non compungar. Domine Deus meus, in æternum confitebor tibi.
- Septuagint (Swete)
- ὅπως ἄν ψάλῃ σοι ἡ δόξα μου, καὶ οὐ μὴ κατανυγῶ. Κύριε ὁ θεός μου, εἰς τὸν αἰῶνα ἐξομολογήσομαί σοι.
- Hebrew (WLC) shown from Psalms 30:13
- לְמַ֤עַן יְזַמֶּרְךָ֣ כָ֭בוֹד וְלֹ֣א יִדֹּ֑ם יְהוָ֥ה אֱ֝לֹהַ֗י לְעוֹלָ֥ם אוֹדֶֽךָּ
Haydock's commentary
Regret. Or be filled with grief, compungar. (Haydock)
Hebrew, "that glory may sing thee, (or thy praise) and may not be silent." (St. Jerome; Symmachus) (Haydock)
Glory often signifies the tongue. (Du Hamel)
My is added, to shew that this was David's glory, (Haydock) who considered God in all events. (Berthier)
Protestants supply the word my. (Haydock)
Chaldean, "that the great ones of the world may praise thee incessantly."
Ever. In this my happy change. (Worthington)
Those who suppose that David sung this, when he purified his house from the abominations of Absalom, explain his illness (ver. 2.) to mean the anxiety caused by that revolt, 2 Kings xvi. 21. (Bossuet) (Calmet)
He gives thanks for the favour which God had shown him on that, or on any other occasion. (Haydock)
He might consider this purifying as a sort of dedication, as it was customary to dedicate even private houses, Deuteronomy xx. 5. (Calmet)
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 Book XIII, Chapter XIV
15. And so say I too, O my God, where art Thou? Behold where Thou art! In Thee I breathe a little, when I pour out my soul by myself in the voice of joy and praise, the sound of him that keeps holy-day. And yet it is “cast down,” because it relapses and becomes a deep, or rather it feels that it is still a deep. Unto it doth my faith speak which Thou hast kindled to enlighten my feet in the night, “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God;” His “word is a lamp unto my feet.” Hope and endure until the night, the mother of the wicked, until the anger of the Lord be overpast, whereof we also were once children who were sometimes darkness, the remains whereof we carry about us in our body, dead on account of sin, “until the day break and the shadows flee away.” “Hope thou in the Lord.” In the morning I shall stand in Thy presence, and contemplate …
St Augustine Reply to Faustus the Manichæan, Faustus denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament
36. As regards the departure to Babylon, where the Spirit of God by the prophet Jeremiah enjoins them to go, telling them to pray for the people in whose land they dwell as strangers, because in their peace they would find peace, and to build houses, and plant vineyards and gardens, the figurative meaning is plain, when we consider that the true Israelites, in whom is no guile, passed over in the ministry of the apostles with the ordinances of the gospel into the kingdom of the Gentiles. …
St Augustine Expositions on the Book of Psalms, Psalm XXX
13. “That my glory should sing unto Thee, and I should not be pricked” ( ver. 12 ). That now, not my humiliation, but my glory should not lament, but should sing unto Thee, for that now out of humiliation Thou hast exalted me; and that I should not be pricked with the consciousness of sin, with the fear of death, with the fear of judgment. “O Lord, my God, I will confess unto Thee for ever.” And this is my glory, O Lord, my God, that I should confess unto Thee for ever, that I have nothing of myself, but that all my good is of Thee, who art “God, All in all.”
St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily XIX on Rom. xi. 7
See how he has been bold enough to tell with his own voice the casting off of the rest. For he had indeed spoken of it already, but it was by bringing the prophets in as accusers. But from this point he declares it in his own person. Still even here he is not content with his own declaration, but brings Isaiah the prophet in again. For after saying, “were blinded,” he proceeds; “according as it is written, God hath given them the spirit of slumber.” Now whence came this blinding? He had indeed mentioned the causes of it before, and turned it all upon their own heads, to show that it was from their unseasonable obstinacy that they had to bear this. And now he speaks of it too. For when he says, “Eyes that they should not see, and ears that they should not hear,” he is but finding fault with their contentious spirit. …