The interpretation timeline

Ps 63:8

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

1 Patristic · 1 Jewish · 1 Catholic · 1 Reformed

Ps 63:8 · Douay-Rheims
“And God shall be exalted. The arrows of children are their wounds:”
Patristic before A.D. 750
430
A.D.
Augustine of Hippo Patristic
A.D. 354–430
“"And the tongues of them have been made weak upon them." Let them whet now their tongues like a sword, let them confirm to themselves malignant discourse. Deservedly to themselves they have confirmed it, because "the tongues of them have been made weak upon them." Could this be strong against God? "Iniquity," he saith, "hath lied to itself;" "their tongues have been made weak upon them." Behold, the Lord hath risen, that was killed. ...What thinkest thou of Him who from the cross came not down, and from the tomb rose again? What therefore did they effect? But even if the Lord had not risen again, what would they have effected, except what the persecutors of the martyrs have also effected? For the Martyrs have not yet risen again, and nevertheless they have effected nothing; of them not yet rising again we are now celebrating the nativities. Where is the madness of their raging? To what did they bring those their searchings, in which searchings they failed, so that even, when the Lord was dead and buried, they set guards at the tomb? For they said to Pilate, "That deceiver;" by this name the Lord Jesus Christ was called, for the comfort of His servants when they are called deceivers; they say therefore to Pilate, "That deceiver said when yet living, After three days I will rise again:" ...They set for guards soldiers at the sepulchre. At the earth quaking, the Lord rose again: such miracles were done about the sepulchre, that even the very soldiers that had come for guards were made witnesses, if they chose to tell the truth: but the same covetousness which had led captive a disciple, the companion of Christ, led captive also the soldier that was guard of the sepulchre. We give you, they say, money; and say ye, while yourselves were sleeping there came His disciples, and took Him away. ...Sleeping witnesses ye adduce: truly thou thyself hast fallen asleep, that in searching such devices hast failed. If they were sleeping, what could they see? if nothing they saw, how are they witnesses? But "they failed in searching searchings:" failed of the light of God, failed in the very completion of their designs: when that which they willed, nowise they were able to complete, surely they failed. Wherefore this? Because "there drew near a Man and a deep heart, and God was exalted." ...”
Source
675 years pass — nothing from this stretch is hosted yet
Scholastic c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“And God cast them down He cast them into the lions’ den, as it is written (Dan. 6:25): “And the king commanded, and they brought these men who had slandered Daniel, and they cast them into the lions’ den, etc.””
744 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1849
A.D.
1774–1849
“The arrows of children are their wounds. That is, the wounds, stripes, or blows, they seek to inflict upon the just, are but like the weak efforts of children’s arrows, which can do no execution; and their tongues, that is, their speeches against them, come to nothing. (Challoner) — Or, children themselves have wounded these crafty politicians, and exposed their folly. (Haydock) — Hebrew is “very perplexed in the last three verses. Let us adhere to the Vulgate and Septuagint, who generally read more correctly than the present Hebrew.” (Calmet) (Berthier) — Yet St. Jerome gives a very good sense. (Haydock) — Wounds. God hath chosen the weak things of this world to confound the strong, (Worthington) and he hath taken the wise in their craftiness. (Menochius)”
Source
1871
A.D.
1871
“their . . . tongue to fall, &c.--that is, the consequences of their slanders, &c. (compare Psa 10:2; Psa 31:16). all that see . . . away--Their partners in evil shall be terrified.”
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.