Psalms 95:10
Say ye among the Gentiles, the Lord hath reigned. For he hath corrected the world, which shall not be moved: he will judge the people with justice.
Open Psalms 95:10 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- dicite in gentibus, quia Dominus regnavit. Etenim correxit orbem terræ, qui non commovebitur ; judicabit populos in æquitate.
- Septuagint (Swete)
- εἴπατε ἐν τοῖς ἔθνεσιν Ὁ κύριος ἐβασίλευσεν, καὶ γὰρ κατώρθωσεν τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται· κρινεῖ λαοὺς ἐν εὐθύτητι.
- Hebrew (WLC) shown from Psalms 96:10
- אִמְר֤וּ בַגּוֹיִ֨ם יְה֘וָ֤ה מָלָ֗ךְ אַף תִּכּ֣וֹן תֵּ֭בֵל בַּל תִּמּ֑וֹט יָדִ֥ין עַ֝מִּ֗ים בְּמֵישָׁרִֽים
Haydock's commentary
Reigned. St. Bernard says, "the kingdom of Jesus is in the wood." (Du Hamel)
St. Justin Martyr (Dialogue with Trypho) accuses the Jews of retrenching apo tou xulou, "from the wood," which all the Latin Fathers, except St. Jerome, acknowledge in their copies. That ancient author, being born among the Samaritans, could hardly be so ignorant of the Hebrew text, and his antagonist does not attempt to refute the charge; so that it seems probable, that they were in the original, (Berthier) and since erased by the Jews, from the Septuagint, who added them, (Worthington) by the spirit of prophecy. (Tournemine)
But how came Christians to permit this to be done in their Hebrew, Greek, and Latin copies? The words in question may have been, therefore, a marginal gloss, which had crept into the text. (Faber, Justiniani, &c.)
They do not occur in the parallel passage, (1 Paralipomenon) nor in the Vulgate, though they be retained in the Roman breviary. (Calmet)
Lindan objects this perfidy of the Jews to the Reformers, not reflecting, that he thus condemns the Vulgate. Genebrard is of opinion, that "the Septuagint were inspired to add these words, which some half-learned critics have thought proper to expunge with an impiety which is now but too common." The Popes have not, however, thought that the cross stood in need of this support. (Amama)
The Chaldean and Syriac, as well as all the copies of the Septuagint extant, and the Arabic and Ethiopic versions taken from it, and all the Greek interpreters and Fathers, (except St. Justin) with St. Jerome, both in his versions from the Hebrew and Septuagint, omit these words, which are found in the Roman, Gothic, and other psalters. Origen's Hexapla seem to have most enabled the Greeks to discern the interpolation, which the Latins retained longer, not having such easy access to that work. Whatever may be the decision on this important matter, it is certain that the reign of Christ was propagated from the wood, in a wonderful manner, as he there began to draw all to himself, and the prophet seems evidently to allude to the times when Christ proclaimed, the kingdom of God is at hand, and when the conversion of the Gentiles, and the institution of the blessed Eucharist (ver. 8.) would fill all the world with rapture. (Haydock)
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The positive testimony of St. Justin, and the Italic version used by the Latin Fathers, (Berthier) Tertullian, St. Augustine, &c., (Worthington) seems of more weight to prove the authenticity of the words, than the simple omission in the copies of Origen, and St. Jerome, &c., to evince the contrary. (Berthier)
Corrected. Evil morals and idolatry, (Menochius) rather than the physical order of the globe, Psalm xcii. 1. (Berthier)
Hebrew, "he hath balanced," (Houbigant) or established. (Haydock)
The Christian faith shall not be abolished, (Menochius) or corrected. (Haydock)
"Faith is not to be reformed." (Tertullian)
Justice. Ancient psalters add, "and the Gentiles in his wrath," ver. 13., and Psalm xcviii. 8.
Where a note speaks of the Jewish people, the Church teaches that the Passion 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).
Haydock wrote amid the controversies of his day. The Church teaches that those born into communities separated from her cannot be charged with the sin of separation, and embraces them as brothers (CCC 818).
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 XCIII
7. “Thy testimonies, O Lord, are very surely believed” ( ver. 5 ). The Lord, who dwelleth on high, is mightier than the mighty overhangings of the sea. “Thy testimonies are very surely believed.” “Thy testimonies,” because He had said beforehand, “These things I have spoken unto you, that in Me ye might have peace. In the world ye shall have tribulation.”…He added, “but be of good cheer, I have overcome the world.” If then He saith, “I have overcome the world,” cling unto Him who overcame the world, who overcame the sea. Rejoice in Him, because the Lord, who dwelleth on high, is mightier, and, “Thy testimonies are very surely believed.” And what is the end of all these? “Holiness becometh Thine house, O Lord!” Thine house, the whole of Thine house, not here and there: but the whole of Thine house, throughout the whole world. …
St Augustine Expositions on the Book of Psalms, Psalm XCVI
11. “Tell it out among the nations, that the Lord reigneth from the wood: and that it is He who hath made the round world so fast that it cannot be moved” ( ver. 10 ). What testimonies of the building of the house of God! The clouds of heaven thunder out throughout the world that God’s house is being built; and the frogs cry from the marsh, We alone are Christians. What testimonies do I bring forward? That of the Psalter. I bring forward what thou singest as one deaf: open thine ears; thou singest this; thou singest with me, and thou agreest not with me; thy tongue soundeth what mine doth, and yet thine heart disagreeth with mine. …
St John Chrysostom The Homilies of St. John Chrysostom on the Gospel of St. John, John 5.23,24
[4.] Yet after saying and doing so much, since they still were very weak He is not content, but by other expressions calms their disputatious temper, saying, “I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him which sent Me.” For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judgeth all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, “He shall judge the people in righteousness,” and, “God is a righteous Judge, strong and patient” ( Ps. xcvi. 10, and Ps. vii. …