ARGUMENT

ARG. THOMAS. First portion:1 That CHRIST knows the number and names of the stars, which He Himself first set up. The Voice of the Apostles and the Church to the new people; or the Voice of the HOLY GHOST by the Prophet to the Gentiles, that they should strive to praise GOD, not vain idols. The Voice of CHRIST to the Church.

Second portion: That CHRIST may fill His Church with peace, and abundance of spiritual wheat. The Voice of CHRIST to the Church, that it may praise the LORD the FATHER; or the Voice of the HOLY GHOST by the Prophets to the same, that she may not cease to praise CHRIST. The Voice of the HOLY GHOST to the Church concerning CHRIST.

VEN. BEDE. First portion: The subsequent text explains the words of its title, for Alleluia means Praise ye the Lord. Further, the fifth edition of this Psalm set it down thus, Praise ye Jah, that is, the Lord, because Jah is understood to be one of the ten Names of GOD. And these Jerome writing to Marcellus thus enumerates. The first name is El, that is, Mighty; then Elohim and Elohé, both of which mean God: whence they are often found doubled, as is the case with “My GOD, My GOD,* why hast Thou forsaken Me,”* and “O GOD, Thou art my GOD, early will I seek Thee,” and other like passages. The fourth is Sabaoth, which is Of Hosts. The fifth Heljon, which we call Most High. The sixth Esér eheie, which is read in Exodus, “I AM hath sent me.”* Seventh, Adonai, which we usually call Lord. Eighth Jah, which is applied to GOD only, and is heard in the last syllable of Allelu-ia. Ninth is the Tetragrammaton [יהוה] which is called Ineffable. Tenth, Saddai, that is Strong and able to do all things.

In the first place the Prophet exhorts the devout people to praise the LORD, Who setteth up the meek, and breaketh the necks of the proud. O praise the Lord. Secondly, he saith that the LORD ought to be heartily praised, Who granteth benefits which will profit His petitioners, because they who trust in their own strength cannot please Him. O sing unto the Lord with thanksgiving.

Second portion: As usual, we come back to Alleluia; but we feel no weariness in repeating it, and there is such honour given to this word, that though it is concealed in the Hebrew tongue, it is a known fact that it has not been translated into any other language, but whatever is dedicated to the Godhead, reverences the dignity of this word with loving devotion.

In the first paragraph, the Prophet accosts Jerusalem, that is the City on high, that now made secure in her citizens, she ought to praise the LORD with continual rejoicing. Praise the Lord, O Jerusalem. Secondly, he counts up at more length, in mystical expression, what great kindnesses the loving and merciful One hath bestowed on His people. He sendeth out His Word. These Psalms of the praise of David are so ordered, that they speak first of the laws of divine praise, and then of avoiding the sinfulness of the world. Thirdly, there is mention of the gathering together of the Church. Fourthly, when the Psalm is ended, he bids united Jerusalem celebrate the praises of the LORD, as she is known to be delivered from the divers perils of this world, and stablished in everlasting rest. Wherefore he adds that this most holy choir, gathered out of all parts of the world, should rejoice in threefold gladness, that in this most holy task, the grace of the Trinity might everywhere shine.

SYRIAC PSALTER. First portion: Of Haggai and Zechariah. Concerning Zerubbabel and Joshua the Priest, and Ezra, who were careful for the building of Jerusalem. For us praise with the doctrine of GOD. Second portion: Of Haggai and Zechariah, when they pressed on the completion of the Temple of Jerusalem. And praise with doctrine of GOD.

EUSEBIUS OF CÆSAREA. A hymn with a doctrine of GOD.

S. ATHANASIUS. A Psalm declaring praise.