Dilexi. The prayer of a just man in affliction, with a lively confidence in God. Alleluia.
The prayer of a iust man in tribulation, with confidence and gratitude towards God.
1I have loved, because the Lord will hear the voice of my prayer.Alleluia: lodate Dio. Ho amato, perché esaudirà il Signore la voce della mia orazione;Allelu ia. I haue loued, because our Lord wil heare the voice of my prayer.Alleluja. Dilexi, quoniam exaudiet Dominus / vocem orationis meæ. 2Because he hath inclined his ear unto me: and in my days I will call upon him.Perocché egli le sue orecchie chinò a udirmi: ed io ne' miei giorni lo invocherò.Because he hath inclined his eare to me: and in my daies I wil inuocate.Quia inclinavit aurem suam mihi, / et in diebus meis invocabo. 3The sorrows of death have compassed me: and the perils of hell have found me. I met with trouble and sorrow:Mi circondarono dolori di morte: pericoli di inferno mi investirono. Trovai tribolazione, e affanno:The sorowes of death haue compassed me: and the perils of hel haue found me. I haue found tribulation and sorow:Circumdederunt me dolores mortis; / et pericula inferni invenerunt me. / Tribulationem et dolorem inveni, 4And I called upon the name of the Lord. O Lord, deliver my soul.e il nome del Signore invocai. Libera, o Signore, l'anima mia:and I inuocated the name of our Lord. O Lord deliuer my soule:et nomen Domini invocavi: / o Domine, libera animam meam. 5The Lord is merciful and just, and our God sheweth mercy.il Signore è misericordioso, e giusto, e il nostro Dio è benigno.our Lord is merciful, and iust, and our God doth mercie.Misericors Dominus et justus, / et Deus noster miseretur. 6The Lord is the keeper of little ones: I was humbled, and he delivered me.Il Signore custodisce i piccolini: fui umiliato, ed egli mi liberò.Our Lord kepeth litle ones: I was humbled, and he hath deliuered me.Custodiens parvulos Dominus; / humiliatus sum, et liberavit me. 7Turn, O my soul, into thy rest: for the Lord hath been bountiful to thee.Torna, o anima mia nella tua requie: perocché il Signore ti ha fatto del bene.Turne ô my soule into thy rest: because our Lord hath done good to thee.Convertere, anima mea, in requiem tuam, / quia Dominus benefecit tibi: 8For he hath delivered my soul from death: my eyes from tears, my feet from falling.Imperocché egli ha sottratta l'anima mia alla morte; gli occhi miei alle lagrime, i miei piedi alle cadute.Because he hath deliuered my soule from death: mine eies from teares, my feete from sliding.quia eripuit animam meam de morte, / oculos meos a lacrimis, / pedes meos a lapsu. 9I will please the Lord in the land of the living.Sarò accetto al Signore nella regione de' viventi.I wil please our Lord in the countrie of the liuing.Placebo Domino in regione vivorum.
114:1
Calmet
Alleluia occurs in Hebrew at the end of the foregoing psalm, (Haydock) with which this and the following have an intimate connexion, alluding to the liberation of the captives. Hammond discovers some Chaldeisms, which confirms the supposition that it was composed about that time. (Calmet)
Calmet
Yet this does not deter Muis, etc., from ascribing the psalm to David, reigning in peace, (Haydock) though others think he alludes to some of his persecutions, and it certainly appears to be of the same nature with the 55th [psalm], which was written after his escape from Achis. (Calmet)
St. Jerome
The sentiments of our Saviour, or of his Church under persecution, (St. Augustine) or those of a saint entering into glory, are here expressed. (St. Jerome)
Berthier
The faithful sigh after their heavenly country. (Berthier)
Houbigant
Christ speaks here as in the 21st psalm. (Houbigant)
Worthington
Prayer. He always hears me, which prompts me to love. (Worthington)
Calmet
Because. Hebrew ci maybe rendered "therefore," as in the next psalm, ver. 1., and Luke 7:47. (Calmet)
114:2
Worthington
Days. All my life. (Worthington)
Berthier
Faith, hope, and charity, (St. Augustine) as well as gratitude, are here commended. (Berthier)
Calmet
Love and confidence are necessary conditions of prayer; and increase the more it is employed. (Calmet)
114:3
Sorrows. Hebrew, "bands."
Haydock
Perils. Hebrew, "the straitness of the grave, (Calmet) the fortifications of hell." (St. Jerome) (Haydock)
Calmet
I am like one buried after the manner of the Egyptians, who bound up the dead, and laid them in small holes cut out of a rock. David uses similar expressions to denote the dangers to which he had been exposed, 1 Kings 21:12., and Psalm 17:6. (Calmet)
Berthier
They may be applicable to all the just. (Berthier)
Worthington
When I offended, death and hell, which are due to sin, threatened me unawares; affliction opened my eyes, and I thereupon prayed to thee. (Worthington)
114:6
St. Chrysostom
Little ones. In their mother's womb, and infancy. (St. Chrysostom)
Berthier
Hebrew, "the simple." (Berthier)
Calmet
He delights to protect those who have no dependence on any other. (Calmet)
St. Jerome
Humbled. Or afflicted, (Worthington) and "brought low." (St. Jerome)
114:7
Rest. The peace of the soul, which must precede eternal happiness.
Haydock
Bountiful to. Hebrew, "rewarded." The Chaldean termination i, occurs twice in this verse, whence some would prove that it was written after the captivity. This argument is weak, as such things have been observed in the books which were certainly written before. It would only follow, that Esdras might make such alterations, (Berthier) or they may be attributed to some negligent transcriber. (Haydock)
114:8
Berthier
He. Hebrew, "thou hast." Yet St. Jerome and the Chaldean read like the Vulgate. (Berthier)
114:9
Calmet
Living. In Judea, which is opposed to Babylon, the region of tears and of death, ver. 8., and Psalm 55:13. In a spiritual sense, the Fathers understand heaven, where the blessed cannot forfeit their felicity. (Calmet)
Worthington
I will strive to please God among the faithful, who live in grace and glory. (Worthington)
Berthier
Christ here promises the propagation of the gospel. (Houbigant) (2 Corinthians 5:8.) (Berthier)
114:1
I am induced to loue God,
because he alwayes heareth my prayers.
114:2
So long as I shal liue.
114:3
VVhen serred like a stray sheepe from thee, the paines of death,
and the danger of hel-torments, both due for sinne, inuironed me, and I was not ware therof:
But by tribulation falling vpon me, I came to knowe my dangerous estate:
114:4
turned to thee, and prayed as foloweth:
114:6
Afflicted with tribulations.
114:9
I wil endeuoure to please God, in the congregation of those that liue herein grace, and in heauen in glorie.
114:1
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.1
1. “I have loved, since the Lord will hear the voice of my prayer” (
114:2
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.8
… The parable of the two sons also: those who are sent into the vineyard, of whom one indeed opposed his father, but afterwards repented, when repentance profited him nothing; the other, however, promised to go, at once assuring his father, but he did not go (for “every man is a liar;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.2
2. But whence hath he hoped for this? Since, he saith, “He hath inclined His ear unto me: and in my days I have called upon Him” (
114:3
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.4
… Something useful is tribulation; useful the surgeon’s lancet rather than the devil’s temptation. He became secure when his enemies were overthrown, pressure was removed, swelling grew out. This example therefore doth avail to this end, that we should fear felicity. “Tribulation,” he saith, “and grief I found, and on the name of the Lord I called.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 84.5
5. If therefore thou feelest the passions of this world, even when thou art happy, thou understandest now that thou art in the winepress.…If therefore the world smile upon thee with happiness, imagine thyself in the winepress, and say, “I found trouble and heaviness, and I did call upon the name of the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.3
… and, since He reigneth everywhere, and is all-powerful, and holdeth all things, I have deserved prison; that is, I have received the darkness of ignorance, and the bonds of mortality.…For in these days of mine, “The snares of death compassed me round about, and the pains of hell gat hold upon me” (
114:4
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.22
… but when thou art troubled, thou callest on Me; when thou callest upon Me, I will draw thee forth; when I shall draw thee forth, thou shalt glorify Me, that thou mayest no more depart from Me. A certain man had grown dull and cold in fervour of prayer, and said, “Tribulation and grief I found, and on the Name of the Lord I called.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.4
4. But after “I too found trouble and heaviness, I called upon the Name of the Lord” (
114:5
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.17
… but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow.” Of this same thing in the cxvth Psalm: “Precious in the sight of the Lord is the death of His saints.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.5
5. “Gracious is the Lord, and righteous; yea, our God is merciful” (
114:6
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.17
… What hath He in store for us after punishment is over, who inflicts punishment itself by way of favour? For He it is of whom it was said, “I was brought low, and He made me whole:” and, “It is good for me that Thou hast afflicted me, that I might learn Thy righteousness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.5
… Hence therefore He is in the first place “gracious;” but “righteous,” because He scourgeth; and again, “merciful,” because He receiveth; for “He scourgeth every son whom He receiveth;” nor ought it to be so bitter to me that He scourgeth, as sweet that He receiveth. For how should not “The Lord, who keepeth little ones” (
114:7
Origen † AD 254 Origen De Principiis 2.8.3
… Whence the prophet also appears to point out some such state of things by the words, “Return, O my soul, unto thy rest.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… ciii. 13 .) And of the things that are to meet us after our present life, and of that undisturbed condition, he teacheth, “Return unto thy rest, O my soul.” (
St Jerome † AD 420 The Letters of St. Jerome 22.19
… who delight in the cries of infants which, as soon as they see the light, lament that they are born. In paradise Eve was a virgin, and it was only after the coats of skins that she began her married life. Now paradise is your home too. Keep therefore your birthright and say: “Return unto thy rest, O my soul.”
St Jerome † AD 420 The Letters of St. Jerome 51.4
… Such foolish and insane notions he generally confirms by distorting the sense of the Scriptures and making them mean what they do not mean at all. He quotes this passage from the Psalms: “Before thou didst humble me by reason of my wickedness, I went wrong;” and this, “Return unto thy rest, O my soul;”
St Jerome † AD 420 To Pammachius against John of Jerusalem 7
… and that before man was made in Paradise they dwelt amongst rational creatures in the heavens. Wherefore, afterwards to console itself, the soul says in the Psalms, “Before I was humbled, I went wrong”; and
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.6
6. “Turn again then unto thy rest, O my soul; for the Lord hath done good to thee” (
114:8
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.5
… we shall be like Him, for we shall see Him as He is.” Then after death shall come the true life, and after desolation the true consolation, that life shall deliver our “souls from death” that consolation shall deliver our “eyes from tears,” and, as follows in the psalm, our feet shall be delivered from falling; for there shall be no temptation there.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.23
… This surely is the land of offences, and temptations, and of all evils, that we may groan here, and deserve to rejoice there; here to be troubled, and there to be comforted, and to say, “For Thou hast delivered mine eyes from tears, my feet from falling: I will please the Lord in the land of the living.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.6
6. “Turn again then unto thy rest, O my soul; for the Lord hath done good to thee” ( ver. 7 ): not for thy deservings, or through thy strength; but because the Lord hath done good to thee. “Since,” he saith, “He hath delivered my soul from death” (
114:9
St Jerome † AD 420 The Letters of St. Jerome 51.4
… He quotes this passage from the Psalms: “Before thou didst humble me by reason of my wickedness, I went wrong;” and this, “Return unto thy rest, O my soul;” this also, “Bring my soul out of prison;” and this, “I will make confession unto the Lord in the land of the living,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.5
… for there shall be no temptation there. Moreover, if there be no temptation, there will be no prayer; for there we shall not be waiting for promised blessings, but contemplating the blessings actually bestowed; wherefore he adds, “I will walk before the Lord in the land of the living,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.6
… But now, however firm our path, which is Christ, be; yet since we place flesh, which we are enjoined to subdue, beneath us; in the very work of chastening and subduing it, it is a great thing not to fall: but not to slip in the flesh, who can attain? “I shall please in the sight of the Lord, in the land of the living” (
114:2
v. 2; nam inclina- - vit aurem suam mihi, quare profitetur : in vita mea, quamdiu vivam, . — invocabo. In quibus angustiis versetur exponit
114:3
v. 3, verba sunt 17,5 funes mortis (Hier).et angustiae orci me invenerunt ; si talia contin- . A solo Deo, non ab hominibus auxilium praestatur; quare Deo laudes et vota persolvere oportet (v. 10-14). Deus suorum vitam magni aestimat; quare salutem mihi concedit, pro qua vota persolvam (v. 15-18). | Monet Theod. : « Hebraeus ceterique interpretes atque etiam syrus hunc psalmum praecedentibus connectunt, quandoquidem eundem sensum habet, xai γὰρ τῆς αὐτῆς ἔχεται διανοίας », etiam Eus. notat credidi referri ad antecedéntia ; in Breviario in psalmos dicitur : « hunc psalmum quinta et sexta editio eun superioribus copulant, Symmachus vero et Septuaginta interpretes dividunt ». Idem dicit Hier in Commentariolis. Pariter cum superiore iungendum esse iudicant Ag. Bellarm. Calm. et recentiorum-plerique. Alu separant et duo statuunt carmina similis tamen argumenti. Atque haec sententia mihi videtur praeferenda. Nam si immediate iuifguntur in unum carmen, mirum est post v. 7-9 in v. 10-11 fieri regressum ad eundem affectum iam expressum in v. 1-3 ; item v. 15-16 repetitur idem quod in v. 5-6 dictum est. Quare secundum seriem affectuum potius duo carmina sunt de eodem argumento ;'cf. ἢ. ConxeLv, Psalmorum Synopses, Paris 1899, p. 80. Profitetur psaltes v. 10 (sicuti in v. 1) firmam suam fidem et fiduciam : credidi explica tempore praesenti ; eredo, confido, quia (*5) loquor, LXX διό propter quod loquor; ipsum hunc psalmum vult esse testimonium ac documentum fidei ac fiduciae (cf. R. ConNELv ad 2 Cor. 4, 13). Ita quidem prius suam pandit afflictionem : ego afflictus sum valde ; et in hac trepidatione mea ego dico : omnis homo mentitur (hebr) ; in excessu meo vide ad 30, 23; Hier : omnis homo mendacium uti Aq διάψευσ-- μα, Theod ἐχλείπει, deficit; Sym διαψεύδεται ; 1. e. spes et auxilium hominum est fallax ; vide 33, 16 ; 43, 4. 7 ; 59, 13 vana salus hominis ; 61, 10. Spem non ponere in hominibus, sed in uno Deo, hoc est illud eredo psalmistae. Et quanta fide et fiducia relictis hominibus ad Deum confugiat, praeclare enuntiat in v. 12 quia adeo certus est de exauditione et liberatione ab afflictione; ut iam de actione gratiarum deliberationem instituat et quaerat: quid retribuam, vel quomodo retribuam ? Dei in me beneficia ; et sibi respondet v. 13 calicem salutis accipiam ποτήριον σωτηρίου ; quo sensu? aliqui metaphora consueta calicis retenta explicant partem salutis mihi porrectam accipiam (Hoberg) — quae explicatio minime placere potest; esset énim mira actio gratiarum solum non recusare salutem oblatam — ; Chrys. 6 nos historiam sequentes dicimus eum hic dicere libamina et sacrificia et hymnos gratiarum actionis » ; alludi ad caerimonias legis, ad libationes vini in sacrificiis alii etiam monent (Ag. Gen. Calm.) ; sed de libationibus solitarius extra 58071018 nihil aliunde innotescit, nisi provocare volueris ad 1 — Reg. 7, 6 convenerunt in Masphath hauseruntque aquam et effuderunt in conspectu Domini et ieiunaverunt. Ibi itaque effusio aquae ritus effertur orationis et ieiunii. Unde non erit improbabile simili ritu libationis etiam declarari actionem gratiarum ; ad quod confer : at David noluit bibere, sed libavit eam (aquam) Domino (2 Reg. 23, 16). Demum monent quoque de laetis conviviis : convivialem et laetum calicem Quod sequitur v. 14 vota mea non legitur apud LXX (1n edit. Swete), neque apud Aug. Cypr. Cassiod. psalterium romanum etc. (cf. Sabatier) ; videtur assumptum ex v. 18. Cur iam gratias agat quasi ereptus ex omni periculo mortis, rationem reddit ex eo quia Deo cordi est vita suorum v. 15 pretiosa, 1. e. res perdifficilis et gravis apud Dominum, quam non temere exenire sinit, 68. mors sanctorum eius ; tanti suos cultores aestimat, ut eos necari ab impiis raro permittat (ita bene Ag. Gen. Calm. et recentiores) ; similem locutionem et notionem habes 48, 9 et cf. 71, 14. Cum itaque Deus in universum suos cultores, sibi consecratos, tanti faciat, psaltes monet, se quoque esse unum ex illis v. 16 obsecro, Domine (Hier), eia, Iahve, profecto ego servus tuus, filius ancillae tuae, verna tuus; vide 85, 16, tuus vernaculus ; addunt quandoque : sum ex progenie cultorum tuorum ; maiores mei erant servi tui (Ag. Gen.) ; subtilius explicat Calm. filius sum servae ; ex eo servorum genere, quibus nulla libertatis spes est ; quam vero illustris est utilisque mihi haec:/servitus, quippe cuius causa me inter tot mala servaveris! Quia itaque vita sanctorum Deo cara est, ideo magna confidentia enuntiat : dirupisti, solvis vincula mea; esse, uti dicunt, perfectum confidentiae, patet ex petitione v, 15. 16 cum exclamatione dolorosa אנה eia, eheu ; vel si malueris, explica tamquam protasin : si solveris, £ibi sacrificabo hostiam laudis et gratiarum aetionis ; et alte praedicare vult nomen 1816 ; vota persolvere Deo publice ; ^ Dei praeconia annuntiare in atriis domus Domini, in ipsa media urbe Ierusalem. Talis est eius fides ac fiducia ; hanc loquitur cf. v. 10. confirmata est super nos misericordia eius, | ef veritas Domini — manet: in aeter- 8 num. x 1 x | 5 2 : ו , 2 Psálmi argumento spectari tempus messianum, ex eo patet, quia — omnes gentes et omnes nationes ad Deum inani e provocantur (ef. E potens est; potenter dominatur super nos, τ 102, 41.323; ו et veritas eius, fidelitas eius in servandis promissis, manet inconcussa et firma 1n aeternum. Ad hunc locum cf. Hom. 15, 8-11. Misericordia et veritas, seu gratia Dei et fidelitas sunt duo illa, quibus omnis spes et salus nostra innititur, consistit, perficitur; cf. 24, 10 universae viae - / eversus sum ut caderem, | et Dominus suscepit me. Adhortatione ad bonitatem Dei laudandam praemissa (v. 1- -4( agnoscit populus se semper invenisse auxilium a Domino, in quo omnis fiducia reponenda sit (v. 5-9). Hanc opem divinam 5 experti sunt insigniter cireumdati a gentibus inimicis contra quas praevaluerint (v (v. 10-13). Quare Dominum salvatorem cum laetitia exaltant; pompa sollemni ad templum ascendunt Deum laudantes, quod SEC a genti- | bus tamen fiunt lapis angularis divini aedificii in terris erigendi ; unde cum exsultatione et optima spe festum gm agunt (v. 14-29 « Laetum carmen est atque dramaticum » (Αγ. ). Carmen ascendentium ad tione et responsione (v. 1-4. 20.96. 20. Carmen spectare festum tabernaculorum. videtur v. 27. Templum i iam est reaedificatum v. 19 ; festum taberna- - | culorum celebratum esse a reducibus legitur completis Pudens et fuit laetitia magna nimis et terror gentium, ita ut timerent universae gentes quae erant in circuitu nostro et conciderent intra semetipsos et scirent quod a . Domino factum esset opus hoc aw 6,15.16; 8,14-18j. Ali psalmum ad tabernaeulorum. vel ad diem festum Nicanoris referunt (1 Mach. 7,49. 2 Mach. baeorum. Sed usque ad hanc periodum descendere minime opus est. Quae in psalmo proponuntur, conditioni illi Neh. 8,14 bene congruunt ; insuper | monet Baethgen Neh. 1 41 alludi ad v. 25. Uti 113 b, 9-11, hic quoque populus; sacerdotes, proselyti admonentur, ut 2 divinam bonitatem ; cf. 105,1; 106,1. In quibus experti sint, quoniam bonus Dominus, declardfit v. 9 ex angustia clamavi lah et exaudivit me εἰς πλατυσμόν LXX, Sym εἰς εὐρυχωρίαν, me educens ex angustia in campum latissimum ; cf. 4,2; 17,20; 30,9. Unde
114:6
v. 6 Deum sibi adstare scientes firma fiducia confitentur : non timeo ; quid enim homines facere seu contra me moliri possent? cf. 55,12; et cum emphasi repetunt
114:7
v. 7 : Iahve pro me inter adiutores meos, et ego pascam oculos meos de odientibus me ; scil. cum oblectatione videbo eorum consilia mala concidisse; cf. Neh. 4,15; 6,16. he vera experti sunt
114:8
v. 8 melius esse (unice utile esse) confidere in Domino, quam in homine ; cf. 32,16 ; 43,4.7; 61,10; 114,11. Iam quibus tribulationibus expositi fuerint et quomodo in nomine Domini omnes incursus disiecerint, cum gradatione et emphasi triumphantium in modum efferunt v. 10-12; est quasi conspectus generalis pariter, ut venirent et pugnarent contra lerusalem et molirentur insidias ; 6,16. Sed horum impugnationes feliciter averterunt: quia ultus sum. in eos. in nomine Domini, Deo praestante opem ; ultus sum, etiam vertit Hier; hebr אמוילם concido eos ל Duhm emendat אפילם facio eos cadere ; LXX-et Aq ἡμυνάμην αὐτούς, Sym διέθρυψα αὐτούς. Multitudo infestantium et molestia declaratur comparatione v. 12 sicut apes, apum more circumvolantium, furiose impetentium, aculeis pungenfervorem agendi comparatio innuit. Vehementem impetum et tumultum etiam in alia comparatione videmus expressum et ezarserunt sicut ignis in spinis ; saevitia eorum et perieulum depingitur in v. 13 impulsus pellebar ut caderem et Dominus sustentavit me (Hier); Dominus non permisit ut prosternerer ; si me impellebant ad me prosternendum, Dominus suscepit me. Cum itaque in v. 13 clare periculum et impu- 8110 describatur, etiam patet textum mass. in v. 12 : exstincti sunt quasi ignis spinarum (ita etiam Aq Sym syr Hier) non posse esse genuinum, sed sequendum esse textum LXX targum vulg ; in. v. 13 ad Deum, minime congruit — ad gentes ? et subito singularis numerus ?) ; quare scribendum eum LXX syr Hier vulg impulsus sum, nisi simpliciter mutata una vocali legere malueris דחיתני impulistis. me; id quod ad varios conatus adversariorum impediendi aedificationem templi et murorum urbis apte dicitur. 1 Unde merito laudant Deum, sicuti olim Ex. 15,2; v. 14 fortitudo mea et laus mea, carmen, seu hymnus (ieus) et cf. Is. 12,2 ; inde v. 15 magna voce exsultatio et salus celebratur : dextera. Domini fecit virtutem, opus magnum ; cf. Neh. 6,16 ipsae gentes agnoverunt quod a Deo factum esset opus hoe; exaltavit me LXX, syr, nationem oppressam elevavit in libertatem et in prosperam conditionem. Unde confinationum, non perdet omnem plane potestatem, ita ut tamquam natio 2 sit mortua ; sed vivam, ut natio in libertatem vindicata, cuius erit : narrabo opera Domini, qui utique pro peccatis castigans castigavit me, gravissima poena exsilii et regni davidici destructione ; αὐ morti non tradidit me, exstingui seu plane supprimi nationem non voluit ; reduxit nationem ; iterum constituunt reipublicae corpus. Quod sequitur
114:2
… as in the individual psalms (e.g., 16, 27, 30, 38, 60) imploring the immediate help of the Lord, refuge and deliverer (καταφυγή and βύστης) of the faithful who have recourse to him to escape from impending danger (Ps. 17, 3; 60, 5; 70, 4; 90, 1 ff.; 114, 2-5; 142, 9 = καταφεύγομεν and βύσαι ἡμᾶς [ἐκ κινδύνου] of the S. t. p.). Significant in this regard is the comparison with the most ancient
114:3
… Is. 43:16; 51:10; Ps. 66:6; 78:13; 106:9; 114:3); Moses (v.) emerges in the history of Israel as liberator, shaper of national unity and lawgiver; Hebrew worship was formed of feasts (Passover and Pentecost) and customs (unleavened …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.