Psalms 92:1
The Lord hath reigned, he is clothed with beauty: the Lord is clothed with strength, and hath girded himself. For he hath established the world which shall not be moved.
Open Psalms 92:1 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Laus cantici ipsi David, in die ante sabbatum, quando fundata est terra. Dominus regnavit, decorem indutus est : indutus est Dominus fortitudinem, et præcinxit se. Etenim firmavit orbem terræ, qui non commovebitur.
- Septuagint (Swete)
- Εἰς τὴν ἡμέραν τοῦ προσαββάτου, ὅτε κατῴκισται ἡ γῆ· αἶνος ᾠδῆς τῷ Δαυείδ. Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο· ἐνεδύσατο Κύριος δύναμιν καὶ περιεζώσατο, καὶ γὰρ ἐστερέωσεν τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται
- Hebrew (WLC) shown from Psalms 93:1
- יְהוָ֣ה מָלָךְ֮ גֵּא֪וּת לָ֫בֵ֥שׁ לָבֵ֣שׁ יְ֭הוָה עֹ֣ז הִתְאַזָּ֑ר אַף תִּכּ֥וֹן תֵּ֝בֵ֗ל בַּל תִּמּֽוֹט
Haydock's commentary
Founded. Septuagint, "inhabited." This title occurs not in Hebrew (Theodoret) nor are the copies of the Septuagint uniform, which shews that it is a later insertion, intimating perhaps, that it was sung on Friday, when the works of creation were completed, (Berthier) and the world redeemed. (Worthington)
It seems to refer to the translation of the ark, (Muis; 1 Paralipomenon xvi. 30.) and the establishment of the Church, the house of God, though the universe may be so styled, (Berthier) or it speaks of the return from captivity, (Ven. Bede) as well as the preceding and following psalms.
Himself. As if to perform some great work, the liberation of his people from the captivity of Babylon, and of the devil, (Calmet) or to create the world. (Berthier)
Established. "Weighed." (Houbigant)
Moved, or disturbed in the order established by him. (Haydock)
This does not prove that the earth moves not on its own axis daily, and round the sun every year. (Berthier)
The Church shall not fail, (Menochius) which Christ has redeemed by his own blood, and with great power. In it He reigns, and will draw all to himself, John xii. 31. (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 Answer to the Letters of Petilian, the Donatist, Chapter 104
237. Augustin answered: As representing the body of Christ, which is the Church of the living God, the pillar and mainstay of the truth, dispersed throughout the world, on account of the gospel which was preached, according to the words of the apostle, "to every creature which is under heaven:" as representing the whole world, of which David, whose words you cannot understand, has said, "The world also is stablished, that it cannot be moved;" whereas you contend that it not only has been moved, but has been utterly destroyed: as representing this, I answer, I do not persecute the innocent. But David said, "The oil of the sinner," not of the traditor ; not of him who offers incense, not of the persecutor, but "of the sinner." What then will you make of your interpretation? See first whether you are not yourself a sinner. …
St Augustine Expositions on the Book of Psalms, Psalm XCIII
2. “The Lord reigneth, He is clothed with beauty; the Lord is clothed with strength, and is girded” ( ver. 1 ). We see that He hath clothed Himself with two things: beauty and strength. But why? That He might found the earth. So it followeth, “He hath made the round world so sure, that it cannot be moved.” Whence hath He made it so sure? Because He hath clothed Himself in beauty. He would not make it so sure, if He put on beauty only, and not strength also. Why therefore beauty, why strength? For He hath said both. Ye know, brethren, that when our Lord had come in the flesh, of those to whom He preached the Gospel, He pleased some, and displeased others. For the tongues of the Jews were divided against one another: “Some said, He is a good Man; others said, Nay, but He deceiveth the people.” Some then spoke well, others detracted from Him, tore Him, bit and insulted Him. …
St Gregory Nazianzen The Second Oration on Easter
XVIII. And let the loins of the unreasoning animals be unbound and loose, for they have not the gift of reason which can overcome pleasure (it is not needful to say that even they know the limit of natural movement). But let that part of your being which is the seat of passion, and which neighs, as Holy Scripture calls it, when sweeping away this shameful passion, be restrained by a girdle of continence, so that you may eat the Passover purely, having mortified your members which are upon the earth, and copying the girdle of John, the Hermit and Forerunner and great Herald of the Truth. Another girdle I know, the soldierly and manly one, I mean, from which the Euzoni of Syria and certain Monozoni take their name. …
St Ambrose On the Duties of the Clergy, Chapter XLV. On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers
230. In our writings this is put somewhat more plainly. For David says: “The Lord reigneth, He is clothed with splendour.” And the Apostle says: “Walk honestly as in the day.” The Greek text has ευσχημόνως, and this really means: with good clothing, with a good appearance. When God made the first man, He created him with a good figure, with limbs well set, and gave him a very noble appearance. He had not given him remission of sins. But afterwards He, Who came in the form of a servant, and in the likeness of man, renewed him with His Spirit, and poured His grace into his heart, and put on Himself the splendour of the redemption of the human race. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).