Proverbia 136:18

Nova Vulgata

et occidit reges potentes, quoniam in aeternum misericordia eius:

Parallel Translations

Jerome's Latin Vulgate (405)
span data-lang="lat" data-trans="jvl" data-ref="psa.136.1" class="versetxt"> Psalmus David, Jeremi�. [Super flumina Babylonis illic sedimus et flevimus,
cum recordaremur Sion.
In salicibus in medio ejus
suspendimus organa nostra:
quia illic interrogaverunt nos, qui captivos duxerunt nos,
verba cantionum;
et qui abduxerunt nos:
Hymnum cantate nobis de canticis Sion.
Quomodo cantabimus canticum Domini
in terra aliena?
Si oblitus fuero tui, Jerusalem,
oblivioni detur dextera mea.
Adh�reat lingua mea faucibus meis,
si non meminero tui;
si non proposuero Jerusalem
in principio l�titi� me�.
Memor esto, Domine, filiorum Edom,
in die Jerusalem:
qui dicunt: Exinanite, exinanite
usque ad fundamentum in ea.
Filia Babylonis misera! beatus qui retribuet tibi
retributionem tuam quam retribuisti nobis.
Beatus qui tenebit,
et allidet parvulos tuos ad petram.]

Bible Verse Review
  from Treasury of Scripure Knowledge

Reciprocal: Numbers 32:33 - the kingdom 2 Chronicles 14:12 - General Psalms 78:55 - cast

Gill's Notes on the Bible

And slew famous kings,.... Famous for their power and strength, their courage and valour who were not only smitten and discomfited, but slain in battle;

for his mercy [endureth] for ever; towards his own people, for whose sake these kings were slain.

Barnes' Notes on the Bible

To him which smote great kings - On this passage see the notes at Psalms 135:10-12. There is little difference in the two places, except that here the statement is divided by the refrain, “For his mercy endureth forever.” The idea in the whole passage, in view of the divine interposition in slaying the mighty kings, and in giving their land for a possession to the Hebrew people, is, that it was a proof of mercy and benevolence. It is benevolence to mankind and to the church of God - it is in the interests of humanity, of domestic peace, and of the charities of life, to remove wicked people from the world. This mercy may be manifested further, not merely in removing the wicked, but in transferring their possessions to those who will make a better use of them. Thus the possessions of these mighty kings, Sihon and Og, were transferred to the people of God, and lands which had been devoted to the service of blood, ambition, crime, pollution, and idolatry, became devoted to the service of religion and righteousness. In like manner, through the removal of a wicked man from the world by death, God may cause his wealth, accumulated by avarice and dishonesty, to be transferred to the hands of children who will make a good use of it - children converted as if in anticipation of this, and with a view to this. Among the highest expressions of mercy to the world may be, therefore, the removal of wicked princes in war - or the removal of wicked people, in other ranks of life, by death in any form.