For the meruelous passage of I srael out of Aegypt, 3. the red sea, the riuer Iordan, 7. and the hilles geuing them place, 8. the rockes yelding them water, 9. God, not themselues, is to be praised. 12. Idoles and Idolaters are vaine, and shal be confounded. 17. the faithful trust in God, 20. are blessed, and for euer praise God.
1When Israel went out of Egypt, the house of Jacob from a barbarous people:Alleluia: lodate il Signore. Allorchè dall'Egitto uscì Israele: e la casa di Giacobbe (si partì) da un popolo barbaro;Allelu ia. IN the comming forth of Israel out of Aegypt, of the house of Iacob from the barbarous people.Alleluja. In exitu Israël de Ægypto, / domus Jacob de populo barbaro, 2Judea was made his sanctuary, Israel his dominion.La nazione Giudea venne consagrata a Dio: e dominio di lui venne ad essere Israele.Iewrie was made his sanctification, Israel his dominion.facta est Judæa sanctificatio ejus; / Israël potestas ejus. 3The sea saw and fled: Jordan was turned back.Il mare vide, e fuggì; il Giordano si rivolse indietro.The sea saw, and fled: Iordan was turned backeward.Mare vidit, et fugit; / Jordanis conversus est retrorsum. 4The mountains skipped like rams, and the hills like the lambs of the flock.I monti saltellarono come arieti, e i colli come gli agnelli delle pecore.The mountaines leaped as rammes: and the litle hilles as the lambes os sheepe.Montes exsultaverunt ut arietes, / et colles sicut agni ovium. 5What ailed thee, O thou sea, that thou didst flee: and thou, O Jordan, that thou wast turned back?Che hai tu, o mare, che se' fuggita, e tu, o Giordano, che indietro ti se' rivolto?What ayleth thee ô sea that thou didst flee: and thou ô Iordan, that thou wast turned backeward?Quid est tibi, mare, quod fugisti ? / et tu, Jordanis, quia conversus es retrorsum ? 6Ye mountains, that ye skipped like rams, and ye hills, like lambs of the flock?E voi, monti, che saltaste come gli arieti, e voi, colli, come gli agnelli delle pecore?Ye mountaines leaped as rammes, and ye litle hilles as the lambes of shepe.montes, exsultastis sicut arietes ? / et colles, sicut agni ovium ? 7At the presence of the Lord the earth was moved, at the presence of the God of Jacob:All'apparir del Signore si scosse la terra: all'apparir del Dio di Giacobbe.At the face of our Lord was the earth moued, at the face of the God of Iacob.A facie Domini mota est terra, / a facie Dei Jacob: 8Who turned the rock into pools of water, and the stony hill into fountains of waters.Il quale in istagni di acque cangia la pietra; e la rupe in sorgive di acque.Who turned the rocke into pooles of waters, and stonie hil into fountaines of waters.qui convertit petram in stagna aquarum, / et rupem in fontes aquarum. 9Not to us, O Lord, not to us; but to thy name give glory.Non a noi, o Signore, non a noi, ma al nome tuo da gloria.NOT TO VS O LORD, NOT TO VS: but to thy name geue the glorie.Non nobis, Domine, non nobis, / sed nomini tuo da gloriam: 10For thy mercy, and for thy truth’s sake: lest the Gentiles should say: Where is their God?Per la tua misericordia, e per la tua verità: affinchè non dican giammai le nazioni: il Dio loro dov'è?For thy mercie, and thy truth: lest at any time the Gentiles say: Where is their God?super misericordia tua et veritate tua; / nequando dicant gentes: / Ubi est Deus eorum ?
11But our God is in heaven: he hath done all things whatsoever he would.Or il nostro Dio è nel cielo; egli ha fatto tutto quello, che ha voluto.But our God is in heauen: he hath done al thinges what soeuer he would.Deus autem noster in cælo; / omnia quæcumque voluit fecit. 12The idols of the Gentiles are silver and gold, the works of the hands of men.I simolacri delle nazioni argento, e oro, lavoro delle mani degli uomini.The idols of the gentiles are siluer, and gold, the workes of mens handes.Simulacra gentium argentum et aurum, / opera manuum hominum. 13They have mouths and speak not: they have eyes and see not.Hanno bocca, nè mai parleranno; hanno occhi, e mai non vedranno.They haue mouth, and shal not speake: they haue eies, and shal not see.Os habent, et non loquentur; / oculos habent, et non videbunt. 14They have ears and hear not: they have noses and smell not.Hanno orecchie, ma non udiranno: hanno il naso, e son senza odorato.They haue eares, and shal not heare: they haue nosthrels and shal not smel.Aures habent, et non audient; / nares habent, et non odorabunt. 15They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat.Hanno mani, e non palperanno: hanno piedi, e non si moveranno, e non darà uno strido la loro gola.They haue handes, and shal not handle: they haue feete, and shal not walke: they shal not crie in their throte.Manus habent, et non palpabunt; / pedes habent, et non ambulabunt; / non clamabunt in gutture suo. 16Let them that make them become like unto them: and all such as trust in them.Sian simili ad essi quei, ch'e li fanno: e chiunque in essi confida.Let them that make them become like to them: and al that haue confidence in them.Similes illis fiant qui faciunt ea, / et omnes qui confidunt in eis. 17The house of Israel hath hoped in the Lord: he is their helper and their protector.Nel Signore ha sperato la casa d'Israele: egli è loro aiuto, e lor protettore.The house of Israel hath hoped in our Lord: he is their helper and their protector.Domus Israël speravit in Domino; / adjutor eorum et protector eorum est. 18The house of Aaron hath hoped in the Lord: he is their helper and their protector.Nel Signore ha sperato la casa di Aronne: egli è loro aiuto, e lor protettore.The house of Aaron hath hoped in our Lord: he is their helper and their protector.Domus Aaron speravit in Domino; / adjutor eorum et protector eorum est. 19They that fear the Lord have hoped in the Lord: he is their helper and their protector.Nel Signore hanno sperato quelli, che lo temono: egli è loro aiuto, e lor protettore.They that feare our Lord, haue hoped in our Lord: he is their helper and their protector.Qui timent Dominum speraverunt in Domino; adjutor eorum et protector eorum est.
20The Lord hath been mindful of us, and hath blessed us. He hath blessed the house of Israel: he hath blessed the house of Aaron.Il Signore si è ricordato di noi, e ci ha benedetti. Ha benedetta la casa di Israele, ha benedetta la casa di Aarone.Our Lord hath beene mindful of vs: and hath blessed vs: He hath blessed the house of Israel: he hath blessed the house of Aaron.Dominus memor fuit nostri, / et benedixit nobis. / Benedixit domui Israël; / benedixit domui Aaron. 21He hath blessed all that fear the Lord, both little and great.Ha benedetti tutti quelli, che temono il Signore: i piccoli co' più grandi.He hath blessed al, that feare our Lord, the litle with the great.Benedixit omnibus qui timent Dominum, / pusillis cum majoribus. 22May the Lord add blessings upon you: upon you, and upon your children.Aggiunga benedizione il Signore sopra di voi: sopra di voi, e sopra de' vostri figliuoli.Our Lord adde vpon you: vpon you, & vpon your children.Adjiciat Dominus super vos, / super vos et super filios vestros. 23Blessed be you of the Lord, who made heaven and earth.Siate benedetti voi dal Signore, che ha fatto il cielo, e la terra.Blessed be you of our Lord, which made heauen, and earth.Benedicti vos a Domino, / qui fecit cælum et terram. 24The heaven of heaven is the Lord’s: but the earth he has given to the children of men.L'altissimo cielo è pel Signore: la terra poi egli la ha data a' figliuoli degli uomini.The heauen of heauen is to our Lord: but the earth he hath geuen to the children of men.Cælum cæli Domino; / terram autem dedit filiis hominum. 25The dead shall not praise thee, O Lord: nor any of them that go down to hell.Non i morti daran lode a te, o Signore; né tutti quei, che scendono nel sepolcro.The dead shal not prayse thee ô Lord: nor al they, that goe downe into hel.Non mortui laudabunt te, Domine, / neque omnes qui descendunt in infernum: 26But we that live bless the Lord: from this time now and for ever.Ma noi, che viviamo benediciamo il Signore da questo punto per fino a tutti i secoli.But we that liue, doe blesse our Lord, from this time, and for euer.sed nos qui vivimus, benedicimus Domino, / ex hoc nunc et usque in sæculum.
113:1
Houbigant
Alleluia. This word is placed at the end of the preceding psalm in Hebrew, though it seems to have been there originally, (Haydock) as [in] ver. 2., we find his, with reference to "the Lord," who has not been otherwise mentioned before. (Houbigant)
Haydock
The psalm may be joined with the former to ver. 9, when the Hebrew begins a fresh one, relating to the captives, with the two which follow. (Calmet) the division is of no great importance, (Berthier) and we cannot easily decide whether it be here necessary. (Haydock)
Calmet
The Hebrew copies have not been always uniform, no more than the Greek in this place. (Calmet)
Symmachus and Aquila
Barbarous. Cruel, (Berthier) or which spoke a language unknown to them. (Symmachus and Aquila)
Barbarus his ego sum, quia non intelligor ulli. (Ovid de Pont.) (1 Corinthians 14:11.)
Herodotus ii
The Greeks styled all others barbarians, (Fest.) as the Egyptians did. (Herodotus ii.)
Calmet
Joseph at first did not understand the language of the latter, (Psalm 80:6.) and spoke to his brethren by an interpreter, Genesis 42:22. Lohez, denotes one who speaks an unknown tongue, which Chaldean expresses by the word borbra, "a stranger, or desert." (Calmet)
Worthington
Infidels, and those who persecute the true religion, are styled barbarous, though otherwise the Egyptians were very polite and learned. (Worthington)
113:2
St. Chrysostom
Judea. Hebrew, "Juda," though the sense of the Vulgate is very good, (Berthier) as that country which had been so abandoned, became holy, when God's people dwelt there. (St. Chrysostom)
After the departure from Egypt, the Israelites were more known as God's inheritance, over whom he reigned. (Worthington) (Exodus 19:6.)
Calmet
Hence He complains, when they asked for a king, (1 Kings 8:7.) though the throne is still called the Lord's, 1 Paralipomenon 29:23. The distinction of Juda and Israel insinuates that the kingdom had been divided. (Calmet)
Haydock
But this had taken place for a time, after the death of Saul. (Haydock)
113:3
Worthington
Saw. He speaks in a poetical manner. All creatures obey God's will. (Worthington)
113:4
Calmet
Skipped. Through joy, exultaverunt, (Haydock) or rather through fear, ver. 7. (Calmet)
113:8
Berthier
Waters. They are mentioned twice, as referring to different miracles, Exodus 17:6., and Numbers 20:8. Inanimate things are introduced, giving this reply; or the psalmist gives it himself. (Berthier)
Worthington
He uses the figure prosopopeia, as if senseless things could understand. (Worthington)
113:9
Haydock
[or 9.] Not. Some Jews here commence the 115th psalm. (Haydock)
Worthington
But St. Augustine shews, that this part is well connected with the preceding, the true God being known by his works, while idols are senseless, and therefore can have no pretensions to divine worship. (Worthington)
It seems that the psalmist would not break off so abruptly, without praising God for his wondrous works, and the Fathers are silent about the present division of the Hebrew, (Berthier) though Eusebius and St. Athanasius had occasion to examine the text, as some Greek copies end here, and others at ver. 4(12)., the idols, etc.
Calmet
Glory. We claim no share in these miracles; or we confess our unworthiness, but do thou deliver us. (Calmet)
Worthington
Thou hast done these wonders to fulfil thy gracious promises, and to prevent blasphemy. (Worthington)
113:11
Calmet
[or 11.] Heaven. Septuagint add, "and on earth," which St. Augustine joins with the following words, he, etc. We cannot indeed point God out, as we might do idols. But then what sort of gods are they? (Calmet)
Theodoret
Viler than insects. (Theodoret)
113:12
Worthington
[or 12.] Men. All Catholics agree, that idolatry is the "giving of divine honour to any creature." St. Justin Martyr, (contra Gent.) St. Augustine in the ten first books of the City of God, and other Fathers, refute all the species of idolatry. The Platonists adored the angels, or devils, intelligentias separatas. Others worshipped dead or living men renowned for their achievements, like Jupiter and Hercules; while some paid the same sovereign respect to animals, or even to inanimate things, both in themselves and in their images. The psalmist here derides the most gross species of idols, which are made by men, and are incapable of any vital action, being thus beneath the very beasts. Yet some were so absurd as to confide in them, (ver. 16.[8(16)?]; Worthington; or ver. 8.[8(16)?]; Haydock) and thereby neglected the light of reason, becoming slaves of the devils, who were either the objects of adoration, as in the compacts made by sorcerers, or at least seduced mankind to pay such worship to creatures. Hence all the gods of the Gentiles are styled devils, Psalm 95:5. (Worthington)
Berthier
How unjustly do heretics apply these words to the holy images used in the Church! though they must know (Haydock) that Catholics do not consider them as gods, no more than the saints and angels, whom they reverence only as the friends of God: treating their pictures with a relative honour, and endeavouring thus to excite themselves to the pursuit of virtue, by the memory of what they have done. (Berthier)
113:15
Haydock
[or 15.] Throat. Roman and Milan Psalters add, neither is there any breath in their mouths, which occurs, (Psalm 134:17.) instead of this sentence. (Haydock)
Calmet
Juvenal (Sat. 13.) laughs at the silence of Jupiter's statue. (Calmet)
113:16
Berthier
[or 16.] Let. Zeal prompts him to make this imprecation, (Calmet) or prophecy. Hebrew, they "are or shall be." The pagans (Haydock) could not well find fault with this wish, (Menochius) as it would be a great honour to resemble real gods. Yet none of their statuaries would be willing to become such statues, or be charged with the wicked conduct of Jupiter, etc. (St. Chrysostom) (Berthier)
Worthington
The psalmist justly conforms his will to God's decree; and still would rejoice if he should give the idolaters grace to repent. (Worthington)
113:17
Calmet
[or 17.] The house, is not now in Hebrew. But it occurs in the parallel passage, (Psalm 134.) where the imperative is used, as the Hebrew is here pointed. (Calmet)
Calmet
"Israel trusts....house of Aaron, trust ye in the Lord," (Montanus) which is much in favour of this text, though St. Jerome, etc., agree with the Septuagint. (Calmet)
Berthier
Houbigant rejects the Hebrew reading, and the house of Israel occurs, ver. 12(20). (Berthier)
Calmet
All the people, the priests, and converts from paganism, are invited to praise the Lord. (St. Chrysostom) (Acts 2:5., and 10:2., and 13:16.) (Calmet)
Menochius
The Church always comprised two distinct orders, the clergy and the laity. (Menochius)
113:20
Calmet
[or 20.] Hath. Hebrew, "will be," which seems better. Let him bless us. (Calmet)
Both versions are true. (Berthier) (Ephesians 1:3.)
113:24
Haydock
[or 24.] Of heaven. Or the highest heaven, in which God displays his glory, though he fill every place. (Haydock)
Berthier
His benefits to man claim a return of gratitude, and we are not dispensed from shewing our adoration, as deists would hence unreasonably infer. (Berthier)
Worthington
Worldly men say this in their hearts, abandoning their pretensions to heaven. (Worthington)
113:25
Worthington
[or 25.] The dead. People who are thus affected, give no praise to God, when they die, but descend into hell. (Worthington)
St. Chrysostom
Criminals are therefore said to be dead, while the saints only sleep. (St. Chrysostom)
113:26
Worthington
[or 26.] Live. In the state of justice, and aspiring to God's kingdom. While we use this world only as the means to ascend thither, we shall praise him for evermore. (Worthington)
113:1
People of false religion counted barbarous, especially such as also persecute the true Religion; for otherwise the Aegyptians were both ciuil in maners, and lerned in manie sciences.
The people of Iewes were more notoriously renowmed in the world from the time of their deliuerie out of Aegypt, for the peculiar people, whom God sanctified, and in whom, as in his elected enheritance or dominion, he dwelled and reigned.
113:3
The Psalmist writing in verse doth often describe thinges in poetical maner, but more truly then prophane poetes: for that in very dede, al creatures otherwise sensles, as the sea, do in a sorte feele the powre of their Creator, & obey his wil,
VVhen the Israelites went forth of Aegypt,
when they entred into Chanaan,
113:4
Either there was an earthquake, or some other mouing of hilles not mentioned by Moyses, or els the Psalmist speaketh of the rockes of the torrentes which bowed, that the Israelites might rest in Ar, and lie in the borders of the Moabites, Num, 21, v, 15,
113:5
By the figure Apostrophe he speaketh to the sea, riuer, and hilles: vsing also Prosopopoeia: as if senfles thinges, vnderstood, and should answer.
113:8
An other miraculous benefite, that the rocke yelded them water in their necessitie.
Here some Hebrewe Rabbins beginne an other Psalme, but by the coherence of the matter, S. Augustin proueth that it i• but one Psalme, where is shewed that the true inuisible God is knowen by such workes as are here recited: and contratiwise, that the Gētils idoles are not goddes, because they are made of siluer, gold, or other matter, by mens handes, hauing resemblance of liuing thinges are altogether sensles.
113:10
Thou didstal this ô God, of mere mercie towards thy people:
for thy truths sake, seing thou didst promise to protect them:
that the Gentiles should not take occasion to blaspheme.
113:12
12. The Idols of the Gentiles are siluer and gold.] Al Catholique Diuines agree in The definition of Idolatrie this authentical definition, of Idolattie, that it is diuine honour geuen to anie creature, as to a god. Of the diuers so t•s also of Idolatrie the ancient lerned Doctors haue vvritten much. Namely Iustinus Martyr in his Orations against Diuers sortes of Idolatrie. the Gen iles, Tertullian in Apologetico, Arnobius Orat. ad Gentes. Lactantius, li. 2. c 17. Diuinar. Instit, and manie others. But most copiously and profoundly S Augustin, especially in his tenne first bookes de Ciuitate Dei. Into vvhich error Angels honored as goddes. & crime the Platonistes sel, holding that spiritual inuisible createdsubstances, to vvitte, Angels good and euil, vvhom they called Intelligentias separatas, had diuine povvre, & so gaue to them diuine honour. O hers honour dead Men liuing or dead. men, and some before their death as goddes, for their notable actes atchiued in this life, as Saturne, Iuppiter, Hercules, and the like. Some yeld diuine honour Corporal creatures, sensible and without sense. Imagees of false goddes. Imagees them selues reputed goddes. to mere corporal creatures, liuing or vvithout life, as to beastes and serpentes, the sunne, the moone, fire, vvater, earth, the vvhole machin of the vvo•ld, as if it vvere animate, and that vvith diuine spirite or soule. Againe al these haue bene vvorshipped as gods, not only in them selues but also in their imagees. But to omite other diuersities, the most grosse sorte of al, is the Idolatrie vvhich the Psalmist here describeth, vvhen Imagees made by mens handes are immediatly honored as goddes in themselues. For such goddes the Gentiles had, and of them the Prophet here speaketh. Comparing these visible sensles imagined goddes, vvith the one eternal inuisible God; vvho is made notorious by his diuine conspicuous vvorkes, vvheras these idols, by hovv much they are more visible, so much more they are contemptible: because being fashioned vvith mouth, eyes, eares, nose, handes, feete, throte, and other members, they are altogether sensles, not able to speake vvith their mouth, and therin more base in nature, then the men that made them; nor able to see, heare, smel, taist, feele, to vvalke, to moue, nor to crie, al vvhich beastes can doe. And therfore these that make them, or haue confidence in them (as the Prophet here signifieth that some haue. v. 16.) are most absurde: becoming Idolaters are voide of reason. like to the same idols, in their vnderstanding and internal cogitations, as these idols are voide of external sense. And al Idolaters are most vvicked, geuing, diuine honour to anie creature, & are therin seruantes of diuels: VVhether they immediatly honour diuels, as vvhen sorcerers and vvitches, making pact vvith And seruants of diuels. the diuel, adore him, and he for the same doth some thing vvhich they demand: or that they honour some other creature, vvherin by the diuels false persvvasion, they thincke there is diuine poore. Both vvhich vvares diuels vsurpe Gods honour, and therfore the same Prophet saide in an other Psalme: Al the goddes ⸢P⸣sal. 95. •5. of Gentiles are diuels.
113:16
This is a iust prayer of the zelous, conforming their desires to Gods wil But if God geue idolaters grace to amend, then al the iust wil also reioice in their cenuersion.
113:17
Though manie Iewes fel to idolatrie, yet there alwayes remained so manie in Gods true seruice, that it mighst stil be truly saide: The house of Israel hath hoped in our Lord, as is here auerred.
113:24
This in effect al worldlie politikes say in their hartes: as it were quitting their interest of heauen to God,
and contenting themselues with earthlie possessions.
113:25
But when such prophane men are dead, they make no shew at al of praising
for parting from the earth, they descend into hel, and there eternally blaspheme God.
God •
113:26
Contrarivvise the iust, aspiring to heauen, vvhich is the proper kingdom of God, & vsing this vvorld as they ought to do, for a meanes to ascend into heauen, shal blesse and praye God for euermore.
113:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.2
2. “When Israel came out of Egypt, and the house of Jacob from among the strange people” (
113:2
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.2
2. “When Israel came out of Egypt, and the house of Jacob from among the strange people” ( ver. 1 ), “Judah was His sanctuary, and Israel His dominion” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.18
18. “This is the day which the Lord hath made” ( ver. 24 ). This man remembereth that he had said in former Psalms, “Since He hath inclined His ear unto me, therefore will I call upon Him as long as I live;”
113:3
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.2
2. “When Israel came out of Egypt, and the house of Jacob from among the strange people” ( ver. 1 ), “Judah was His sanctuary, and Israel His dominion” ( ver. 2 ); “the sea saw that and fled, Jordan was driven back” (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.6
… For the Scripture is familiar with the figure of personification, and is wont to speak of inanimate things as though they were animate: for example , The sea saw it and fled: Jordan was driven back
113:4
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.9
… But this is the unfair method of the heresy, to endeavour, by the notions and terms employed concerning the Only-begotten God, to displace Him from His oneness with the Father. It is to this end they say, “Before the generation that brought Him into being He was not Son:” but the “sons of rams
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 72.5
5. “Let the mountains bear peace to the people, and the hills justice” ( ver. 3 ). The mountains are the greater, the hills the less. These are without doubt those which another Psalm hath, “little with great.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.2
… next, we read not of the mountains and hills skipping: all which he hath added, and repeated. For after saying, “The sea saw that, and fled; Jordan was driven back:” he added, “The mountains skipped like rams, and the little hills like young sheep” (
113:5
sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 2
… “For the waters saw Him, and were afraid.” They well-nigh broke from their place, and burst away from their boundary. Hence the prophet, having this in his view many generations ago, puts the question, “What aileth thee, O sea, that thou fleddest; and thou, Jordan, that thou wast driven back?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.2
… all which he hath added, and repeated. For after saying, “The sea saw that, and fled; Jordan was driven back:” he added, “The mountains skipped like rams, and the little hills like young sheep” ( ver. 4 ): and then asketh, “What aileth thee, O thou sea, that thou fleddest: and thou, Jordan, that thou wast driven back?” (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.6
… For the Scripture is familiar with the figure of personification, and is wont to speak of inanimate things as though they were animate: for example , The sea saw it and fled: Jordan was driven back . And again, What ailed thee, O thou sea, that thou fleddest? thou, O Jordan, that thou was driven back
113:6
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.10
… For the great David calls righteousness the “mountains of God ,” His judgments “deeps ,” and the teachers in the Churches “fountains,” saying “Bless God the Lord from the fountains of Israel ”; and guilelessness he calls “hills,” as he shows when he speaks of their skipping like lambs
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.2
… Jordan was driven back:” he added, “The mountains skipped like rams, and the little hills like young sheep” ( ver. 4 ): and then asketh, “What aileth thee, O thou sea, that thou fleddest: and thou, Jordan, that thou wast driven back?” ( ver. 5 ). “Ye mountains, that ye skipped like rams; and ye little hills, like young sheep?” (
113:7
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.8
8. “Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob” (
113:8
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.9
9. “Who turned the hard rock into standing waters, and the flint stone into springing wells” (
113:9
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.13
… that he is held accursed of us, who kept us in his own error and pride, is from Thee. “Thabor and Hermon, therefore, shall rejoice,” not in their own merits, “but in Thy name.” For they shall say, “Not unto us, Lord, not unto us, but to Thy name give the praise,” on account of the raging sea: lest “the heathen say, Where is now their God?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 96.8
… ascribe unto the Lord worship and honour.” Ascribe them not unto yourselves: because they also who have declared it unto you, have not declared their own, but His honour. Do ye then “ascribe unto the Lord worship and honour;” and say, “Not unto us, O Lord, not unto us: but unto Thy Name give the praise.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.1
1. “Not unto us, O Lord, not unto us, but unto Thy Name give the praise” (
113:10
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.2
2. “For Thy loving mercy, and for Thy truth’s sake” (
113:11
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.8.3
… The Word, no doubt, “by whom,” he says, “the heavens were established, and all their power by the breath of His mouth.” But that He did Himself make all things freely, and as He pleased, again David says, “But our God is in the heavens above, and in the earth; He hath made all things whatsoever He pleased.”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 95
… how many things He can do which He does not will to do, though willing nothing which He cannot perform; and how true is the song of the psalmist, “But our God is in the heavens; He hath done whatsoever He hath pleased.”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 103
… And we may interpret it in any other way we please, so long as we are not compelled to believe that the omnipotent God has willed anything to be done which was not done: for setting aside all ambiguities, if “He hath done all that He pleased in heaven and in earth,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.3
3. “As for our God, He is in heaven above” (
113:12
Tertulliano † 220 d.C. The Chaplet, or De Corona 10
… But the whole affair is meaningless, and is, in fact, a dead work so far as concerns the idols; though, without doubt, a living one as respects the demons to whom the religious rite belongs. “The idols of the heathen,” says David, “are silver and gold.” “They have eyes, and see not; a nose, and smell not; hands, and they will not handle.”
san Girolamo † 420 d.C. The Letters of St. Jerome 34
The Hebrew phrase “bread of sorrow” is rendered by the LXX. “bread of idols”; by Aquila, “bread of troubles”; by Symmachus, “bread of misery.” Theodotion follows the LXX. So does Origen’s Fifth Version. The Sixth renders “bread of error.” In support of the LXX. the word used here is in
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 81.13
… A new god is either a stone or a phantom. He is not, saith one, a stone; I have a silver and a gold one. Justly did he choose to name the very costly things, who said, “The idols of the nations are silver and gold.” Great are they, because they are of gold and silver; costly they are, shining they are; but yet, “Eyes they have, and see not!”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.4
4. “Their idols,” he saith, “are silver and gold, even the work of men’s hands” (
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 3.14
… One day the emperor was passing by, and as they esteemed the Destroyer an object of contempt and derision, they struck up all the louder music, chiefly chanting those psalms which mock the helplessness of idols, and saying in the words of David “The idols of the nations are of silver and gold, the work of men’s hands,”
113:13
san Giustino † 165 d.C. On the Resurrection, Fragments 5
… For if the heathen believe in their gods, which are idols (“which have ears, and they hear not; they have eyes, and they see not”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 102.19
19. To these morbid and pernicious affections of the mind divine Scripture applies a remedy, by repeating, with the impressiveness of wholesome admonition, a familiar fact, in the words, “Eyes have they, but they see not; they have ears, but they hear not,”
sant'Agostino d'Ippona † 430 d.C. City of God 8.24
… For although man made gods, it did not follow that he who made them was not held captive by them, when, by worshipping them, he was drawn into fellowship with them,—into the fellowship not of stolid idols, but of cunning demons; for what are idols but what they are represented to be in the same scriptures, “They have eyes, but they do not see,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.10
… What is like unto thy Lord? Him hast thou before thee. “The unrighteous have declared unto me delights, but not after Thy law, O Lord!” Persecutors have been who have said, Worship Saturn, worship Mercury. I worship not idols (saith he): “Lord, who is like unto Thee? They have eyes, and see not; ears have they, but they hear not.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.11
11. “Among the gods there is none like unto Thee, O Lord” ( ver. 8 ). What did he say? “Among the gods,” etc. Let the Pagans make for themselves what gods they will; let them bring workmen in silver and in gold, furbishers, sculptors; let them make gods. What kind of gods? Having eyes, and seeing not;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.5
5. “For they have mouths, and speak not: eyes have they, and see not” (
papa san Leone I Magno † 461 d.C. Letters 124
… Who is He “who gave Himself for us an offering and a victim to God for a sweet smell :” or what sacrifice was ever more hallowed than that which the true High priest placed upon the altar of the cross by the immolation of His own flesh? For although in the sight of the Lord the death of many of His saints has been precious
113:14
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.5
5. “For they have mouths, and speak not: eyes have they, and see not” ( ver. 5 ). “They have ears, and hear not: noses have they, and smell not” (
113:15
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.5
5. “For they have mouths, and speak not: eyes have they, and see not” ( ver. 5 ). “They have ears, and hear not: noses have they, and smell not” ( ver. 6 ). “They have hands, and handle not; feet have they, and walk not; neither cry they through their throat” (
113:16
Tertulliano † 220 d.C. On Idolatry 4
… the close of which is, “Learn that their heart is ashes and earth, and that none can free his own soul.” In which sentence David equally includes the makers too. “Such,” says he, “let them become who make them.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 9.16
… for they worshipped senseless images, themselves equally senseless. “They that make them are like them, and so are all they that trust in them.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.8
8. The result that ensueth is that described in the next verse: “They that make them are like unto them, and so are all such as put their trust in them” (
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 3.14
… contempt and derision, they struck up all the louder music, chiefly chanting those psalms which mock the helplessness of idols, and saying in the words of David “The idols of the nations are of silver and gold, the work of men’s hands,” and after describing their insensibility, they added “like them be they that make them and all those that trust in them.”
113:17
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.8
8. The result that ensueth is that described in the next verse: “They that make them are like unto them, and so are all such as put their trust in them” ( ver. 8 ). Let them therefore see with open eyes, and worship with shut and dead understandings, idols that neither see nor live. “But the house of Israel hath hoped in the Lord” (
113:18
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.8
… It is not so. For even “the house of Aaron hath hope in the Lord” (
113:19
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.8
… 10 ). Therefore, that they also may stretch forward perseveringly towards those things which are before them, and may run perseveringly, until they may apprehend that for which they are apprehended, and may know even as they are known, “He is their helper and defender.” For both “fear the Lord, and have hoped in the Lord: He is their helper and defender” (
113:20
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.9
9. For we do not by our deservings prevent the mercy of God; but, “The Lord hath been mindful of us, and hath blessed us. He hath blessed the house of Israel, He hath blessed the house of Aaron” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.2
… 2 ). “Let the house of Aaron now confess that His mercy endureth for ever” ( ver. 3 ). “Yea, let all now that fear the Lord confess that His mercy endureth for ever” ( ver. 4 ). Ye remember, I suppose, most beloved, what is the house of Israel, what is the house of Aaron, and that both are those that fear the Lord. For they are “the little and the great,”
113:21
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.9
9. For we do not by our deservings prevent the mercy of God; but, “The Lord hath been mindful of us, and hath blessed us. He hath blessed the house of Israel, He hath blessed the house of Aaron” ( ver. 12 ). But in blessing both of these, “He hath blessed all that fear the Lord” (
113:22
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.10
10. For the great ones, of the house of Aaron, have said, “May the Lord increase you more and more, you and your children” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.2
… For they are “the little and the great,” who have already in another Psalm been happily introduced into your hearts: in the number of whom all of us should rejoice that we are joined together, in His grace who is good, and whose mercy endureth for ever; since they were listened to who said, “May the Lord increase you more and more, you and your children;”
113:23
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.11
11. Therefore the Prophet saith unto these great and small, the mountains and the little hills, the rams and the young sheep, what followeth: “Ye are the blessed of the Lord, who made heaven and earth” (
113:24
san Giustino † 165 d.C. Hortatory Address to the Greeks 30
… And so also, of the heaven which was created, he thought that the heaven which was created—and which he also called the firmament—was that creation which the senses perceive; and that the heaven which the intellect perceives is that other of which the prophet said, “The heaven of heavens is the Lord’s, but the earth hath He given to the children of men.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 12.8
8. But that heaven of heavens was for Thee, O Lord; but the earth, which Thou hast given to the sons of men,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.11
… “Ye are the blessed of the Lord, who made heaven and earth” ( ver. 15 ). As if he should say, Ye are the blessed of the Lord, who made the heaven in the great, earth in the small: not this visible heaven, studded with luminaries which are objects to these eyes. For “The heaven of heavens is the Lord’s” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 20.7
… “I even I am He that blotteth out thine iniquities for mine own sake, and thine offences I will no longer remember;” and so, when he is freed from the “cords of his sins,” by which “everyone is bound,” he will with all thanksgiving sing to the Lord: “Thou hast broken my chains: I will offer to thee the sacrifice of praise.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.6
Since , therefore, the Scripture speaks of heaven, and heaven of heaven
113:25
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.12
… for if they choose to live from themselves, they shall die, as it is written, “From the dead, as though he were not, confession ceaseth.” But, “The dead praise not Thee, O Lord, neither all they that go down into silence” (
113:26
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.12
… 17 ). For the Scripture in another passage proclaimeth, “The sinner, when he cometh into the abyss of wickednesses, scorneth.” “But we, who live, will praise the Lord, from this time forth for evermore” (
113:5
v. 5. 6 (Ag.), et
113:7
v. 7 omnino recte ita factum . esse asserit ἢ a facie Domini commota est terra, utique opera Dei — talia sunt, ut omnia terrore et stupore sint commovenda ; hebr contremisce, affirmat et consentit terrae, omnem inveniri rationem ad reverentiam et admirationem manifestandam ; et quànta sit Dei potestas, alio ostenditur in exemplo
113:8
v. 8, Ex. 17, 6 et Num. 20, 11; de dictionibus vide Deut. 8, 15 eduxit rivos de petra durissima, et Is. 41, 18 = In vulgata secundum LXX adiungitur eidem psalmo 113, at nova versuum menti et conditionisapparet. Id quod iam bene advertit Ag. : : « novum autem argumentum in hac parte tractatur; nam orat ut universo populo laboranti succurrat atque benedicat, non quod ipsi meriti sint, sed ne gloria eius apud gentes minuatur ». Eandem argumenti diversitatem, indeque novum psalmum, etiam agnoscit de Muis ; esse psalmum scriptum in gravi et publica calamitate ; orare vatem v. 2 ne patiatur Deus suum nomen haberi ludibrio inter gentes. Simili modo censet Calm, quoque, qui Ps. 112 et 113 1n unum coniungi vult (ut duplex illud eius 113, 2 habeat quo referatur), at a vocibus : Non nobis novum incipere psalmum. Refert Eus., in quibusdam exem- ;plaribus hanc partem distingui ac separar a psalmo 113 et*constituere τῷ - sequendum esse sibi videri. Aliquos codices hebraeos iungere hanc partem -- . cum antecedentibus, sicut LXX, Theod., syr, Hier, utique certum est. Etiam .in Commentariolis sub numero 113 affert Hier versum : coelum coeli Domi- | no, terram autem dedit filiis hominum. Nolim tamen negare, hac ratione E duos psalmos in unum carmen componi posse, ut Israelitas in magna afflic- - Dione versantes faciamus precantes : Deus, qui olim patres nostros ex servi- * tute aegyptiaca tam potenter liberasti (113 a, 1-8), nunc quoque ita succurre - | nobis (113 b, 1-18). Vestigium unitatis carminis in eo quoque cernitur, quod etiam in textu hebraico inter ps. 114 οἱ 115 (vulg. 113 et 114) vox mo alleluia non ponitur, quae ceteroquin a ps. 110 usque ad 118 inter psalmos ' semper inseritur. Afflictus populus expetit opem Dei, ne gentes Deum Israel ludibrio habeant. Irrisioni gentium respondent Deum ereatorem et simulacra gentium describentes (v. 1-8). Quare suam profitentur fiduciam auxilii diviniet benedictionis ; neque enim mortui, sed vivi laudant Dominum (v.. 9-18). Gentes miserae populi conditioni, exsulibus, irrident cum cachinnis inter se dicentes : ubi est. Deus eorum, ubi protector eorum? Iahve non potest suo populo succurrere. Clades enim gentis censetur clades dei gentis. Et propter populum exsulem nomen lahve fuisse apud victores ludibrio habitum, testatur Dominus : iugiter tota die nomen meum blasphematur (Is. 52, 5; cf. Ez. 36, 20. 21). Populus itaque opprobriis onustus et, uti gentes ei exprobrant, a Deo suo quasi derelictus etabiectus, opem petit : non nobis, non nostrae gloriae cura et sollheitudine angimur; non petimus restitutionem nostrae gloriae ; sed agitur Dei gloria: nomini tuo, tibi ipsi procura gloriam et agnitionem potentiae. Atque hanc gloriam sibi parare debet v. 2 super misericor- -dia, propter gratiam suam, propter veritatem, fidelitatem suam ; petunt igitur, ut gratiam suam et fidelitatem glorificet ; quae est petitio pia, sed etiam valde prudens et utilis ; nam gratia Dei et fidehtas glorificaturin salute et liberatione et felicitate popuh. Idem enuntiat Domi- tum meum, quod polluistis 1 gentibus; sanctificabo nomen meum magnum, ut sciant gentes quia ego Dominus, cum sanctificatus fuero in vobis coram eis ; tollam quippe vos de gentibus et congregabo vos de universis terris 66 adducam vos in terram vestram (Ez. 36, 22-24). En, haec est gloria nominis eius. Et populus "fiiv petitionem, efferens irrisionem qua gentes Domi. num impetunt.: cur dicant gentes : ubi est deus eorum (hebr), non habent deum qui possit iuvare ; in exsilium abducti sunt, Deo eos puniente pro peccatis ; ita Israel polluit nomeri Iahve in gentibus (Ez. 36, 22. 23): gentes autem hanc cladem impotentiae dei Israel adscribunt. Verum irrisioni opponitür maiestas et potentia Domini:
113:11
v. 3 Deus autem noster in coelo, omnipotens, quodcumque vult, quodcumque sibi complacet, hoc facit ; opponitur alia irrisio, scil. idolorum ; diigentium, übi sunt? quid efficiunt? v. 4-7 ibi sunt, ubi sunt simulacra ; quid efficiunt?
113:13
v. 5 os habent et non loquentur, etc. ; cf. Is. 40, 18 sq. &4, 9-20. Ier. 10, 3-11. Bar. 6, 7 sq. ; eadem leguntur Ps. 134, 15- 18. Similes illis fianf, sicut 1848 erunt facientes ea ; qui faciunt simulacra et in eis confidunt, sunt ratione , intelligentia et sensu carentes, sicuti statuae deorum suorum ; sunt vani et inanes, sicuti dii eorum ; ' habent adiutores et ESPECIES invalidos, sicut sunt idola. Verum aliter Israel v. 9 domus Brad sperat (textus mass. spera est retinenda) in Domino, adiutorium eorum est et scutum eorum ; item mass. praebet ubique : sperate ; Hier: confidet, confidunt. Enumerafidem Dei veri, qui revera sit adiutorium et scutum, iuvans ac protegens. Quam certam spem etiam affirmant v. 12, 13.Dominus recordatus nostri benedicet, benedicet doniui Israel, benedicet domui Aaron, benedicet timentibus Dominum, parvis cum magnis (hebr, Hier) ; mirum quod LXX praebent εὐλόγησεν, benedizit vulg ; tandem in
113:14
v. 14 rite habent προσθείη adüciat Dominus, augeat Deus populum ; cf. Deut. 1, 11. Contra inania idola efferunt certam confidentiam fore, ut Dominus non solum benedicat populo suo, sed etiam proselytis omnibus, parvis eum magnis (vel plebeiis cum nobilibus 7); inde concluseris etiam in exsilio apud extraneos cultum Dei propagatum esse ; cf. Is. 56, 3. 6. Insuper populum etiam maius incrementum δον δε τὰ esse T persuasum est ; id quod psaltes singulis familiis adprecatur v. 14 ; cf. Gen. 24, 60 ; 30, 24. 2 Reg. 24, 3. Hac spe fultus eos ו
113:15
v. 15 benedicti vos ; Dei potentiam laudat : qui fecit coelum et terram ; eius malestatem quoque designat
113:18
v. 18. coelum coeli. Domino, hebr coeli sunt coeli Domino, habitatio peculiaris Domini sunt coeli ; coeli Deinde precantur, dt sibi adhue superstitibus contingat felix illud tempus, quo Deus nomini suo det gloriam coram gentibus, quo scil. populum suum ab exsilio solvat ; nam v. 17 non mortui laudant te neque omnes descendentes in silentium (hebr, Hier) in regionem ubi omnia silent ; cf. 6, 6; 29, 10: 87, 11; mv hie et 94,477; sed nos benedicemus Domino ; cf. 119, 2 ; ΠΣ אאן ol ζῶντες; CÍ. Is. .38, 19. Textus hebr. solum oblique innuit quod LXX addiderunt : nos ea, quorum occasione summae laudes Deo Sint persolvendae.
113:2
… « Santificazione » del Nome di Dio, di cui il tratto essenziale (« Sia il Suo Santo Nome benedetto per tutti i secoli ») trae le sue origini da Dan. 2,20 e Ps. 113,2. Il primo a menzionare questa importante eulogia fu Jōsē ben Ḥalaphtā' (ca. 150 d. C.). Il q. in origine era recitato per riguardo al suo contenuto messianico alla fine delle lezioni …
113:11
… Dio « ha fatto tutto ciò che ha voluto » (Ps. 113, 11; 134, 6) e s. Paolo insegna che Dio fa ogni cosa « secundum consilium voluntatis suae » (Eph., 1, 11).
113:17
… In quel buio oltretomba regna inesorabile il silenzio: non echeggia la lode a Dio, né si svolge il suo culto (Is. 38, 18; Ps. 6, 6; 113, 17-18); il Dio vivente ne è assente, ma scruta e regge « la f. e l'abisso » (Job 16, 5-6; Prov. 15,
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.