Psalms 97:2
The Lord hath made known his salvation: he hath revealed his justice in the sight of the Gentiles.
Open Psalms 97:2 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Notum fecit Dominus salutare suum ; in conspectu gentium revelavit justitiam suam.
- Septuagint (Swete)
- ἐγνώρισεν Κύριος τὸ σωτήριον αὐτοῦ ἐναντίον τῶν ἐθνῶν· ἀπεκάλυψεν τὴν δικαιοσύνην αὐτοῦ.
- Hebrew (WLC) shown from Psalms 98:2
- הוֹדִ֣יעַ יְ֭הוָה יְשׁוּעָת֑וֹ לְעֵינֵ֥י הַ֝גּוֹיִ֗ם גִּלָּ֥ה צִדְקָתֽוֹ
Haydock's commentary
Salvation. Cyrus, or the Messias, whose gospel is preached every where, (Calmet) and who has saved the world. (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 Irenaeus Against Heresies: Book III, Chapter X. Proofs of the foregoing,
2. And again, speaking in reference to the angel, he says: “But at that time the angel Gabriel was sent from God, who did also say to the virgin, Fear not, Mary; for thou hast found favour with God.” And he says concerning the Lord: “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end.” For who else is there who can reign uninterruptedly over the house of Jacob for ever, except Jesus Christ our Lord, the Son of the Most High God, who promised by the law and the prophets that He would make His salvation visible to all flesh; so that He would become the Son of man for this purpose, that man also might become the son of God? And Mary, exulting because of this, cried out, prophesying on behalf of the Church, “My soul dot …
St Methodius Oration Concerning Simeon and Anna On the Day that They Met in the Temple
VIII. Upon all this that righteous man, waxing bold and yielding to the exhortation of the mother of God, who is the handmaid of God in regard to the things which pertain to men, received into his aged arms Him who in infancy was yet the Ancient of days, and blessed God, and said, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel.” I have received from Thee a joy unmixed with pain. Do thou, O Lord, receive me rejoicing, and singing of Thy mercy and compassion. Thou hast given unto me this joy of heart. I render unto Thee with gladness my tribute of thanksgiving. I have known the power of the love of God. …
St Augustine Expositions on the Book of Psalms, Psalm XCVIII
2. “The Lord hath made known His salvation” ( ver. 2 ). This very right hand, this very arm, this very salvation, is our Lord Jesus Christ of whom it is said, “And all flesh shall see the salvation of God;” of whom also that Simeon who embraced the Infant in his arms, spoke, “Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation.” “The Lord hath made known His salvation.” To whom did He make it known? To a part, or to the whole? Not to any part specially. Let no man betray, no man deceive, no man say, “Lo, here is Christ, or there:” the man who saith, Lo, He is here, or there, pointeth to some particular spots. …
Eusebius The Church History of Eusebius, The Peace granted us by God
3. “Sing unto the Lord a new song, for he hath done marvelous things. His right hand and his holy arm hath saved him. The Lord hath made known his salvation, his righteousness hath he revealed in the presence of the nations.”
St Ambrose Exposition of the Christian Faith, Chapter X. Christ's eternity being proved from the Apostle's teaching, St. Ambrose admonishes us that the Divine Generation is not to be thought of after the fashion of human procreation, nor to be too curiously pried into. With the difficulties thence arising he refuses to deal, saying that whatsoever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning
67. Why take such delight in that rack of questioning? You hear the name of the Son of God; abolish it, then, or acknowledge His true nature. You hear speak of the womb, acknowledge the truth of undoubted begetting. Of His heart, know that here is God’s word. Of His right hand, confess His power. Of His face, acknowledge His wisdom. These words are not to be understood, when we speak of God, as when we speak of bodies. The generation of the Son is incomprehensible, the Father begets impassibly, and yet of Himself and in ages inconceivably remote hath very God begotten very God. The Father loves the Son, and you anxiously examine His Person; the Father is well pleased in Him, you, joining the Jews, look upon Him with an evil eye; the Father knows the Son, and you join the heathen in reviling Him.
St Leo the Great Sermons, On the Feast of the Epiphany, III
Taught then, dearly-beloved, by these mysteries of Divine grace, let us with reasonable joy celebrate the day of our first-fruits and the commencement of the nations’ calling: “giving thanks to” the merciful God “who made us worthy,” as the Apostle says, “to be partakers of the lot of the saints in light: who delivered us from the power of darkness and translated us into the kingdom of the Son of His love:” since as Isaiah prophesied, “the people of the nations that sat in darkness, have seen a great light, and they that dwelt in the land of the shadow of death, upon them hath the light shined.” Of whom he also said to the Lord , “nations which knew not thee, shall call on thee: and peoples which were ignorant of thee, shall run together unto thee.” This day “Abraham saw and was glad,” when he understood that the sons of his faith would be blessed in his seed that is in Christ, and fores …
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).