| Psalm 116 | |
|---|---|
| "I love the LORD, because he hath heard my voice" | |
| Egyptian Hallel psalm | |
 Scroll of the Psalms | |
| Other name |
|
| Language | Hebrew (original) |
| Psalm 116 | |
|---|---|
| Book | Book of Psalms |
| Hebrew Bible part | Ketuvim |
| Order in the Hebrew part | 1 |
| Category | Sifrei Emet |
| Christian Bible part | Old Testament |
| Order in the Christian part | 19 |
Psalm 116 is the 116th psalm of theBook of Psalms,[1] beginning in English in theKing James Version: "I love the LORD, because he hath heard my voice and my supplications". It is part of theEgyptian Hallel sequence in the Book of Psalms.
In the slightly differentnumbering system in the GreekSeptuagint and the LatinVulgate version of the Bible, this psalm begins with Psalm 114, counted as verses 1–9 of Psalm 116, combined with Psalm 115 for the remaining verses. In Latin, Psalm 114 is known as "Dilexi quoniam exaudiet Dominus",[2] and Psalm 115 is known as "Credidi propter quod locutus sum".[3] Psalm 116 in Hebrew is the fourth psalm in the “Egyptian Hallel”.[4] The Septuagint and Vulgate open with the word "Alleluia", whereas the Hebrew version has this word at the end of the preceding psalm.[5]
Psalm 116 is used as a regular part ofJewish,Catholic,Lutheran,Anglican and other Protestant liturgies. It has often been set to music, including settings byMarc-Antoine Charpentier,Anton Bruckner andFranz Schreker.
Psalm 116 is without a title in theHebrew.[6] The psalm was translated into theGreekSeptuagint (about 250BC) inHellenistic Egypt. There is a presence ofAramaisms in the psalm which has been interpreted by some biblical commentators as evidence of a late date,[7] although this is not definitive. The psalm draws heavily from other psalms, so much so that the German commentatorHermann Hupfeld called it a "patched-up psalm".[8]
It is a question of the praise of the Lord by all peoples. The second verse expresses the reason for the first verse: the goodness of the Lord has been experienced in the past, and his faithfulness will last forever. If we take into consideration the whole book of psalms, we see that this psalm seems to sum up and conclude all the psalms of the hallel, and even all the preceding psalms fromPsalm 107 onwards, for they inviteIsrael andall nations to praise "Eternal".
Theodoret in the fifth century applied this psalm to the distresses of theJews in the times of theMaccabees underAntiochus Epiphanes,[9][10] while a small minority ascribe it toHezekiah's sickness, recorded inIsaiah38;[11]Alexander Kirkpatrick notes a similarity in the wording.[12] However, most commentators today ascribe it toKing David. If David were the author, it is not certain whether it was composed upon any particular occasion,[13] or "upon a general review of the many gracious deliverances God had wrought for him".[14] The Syriac Church holds it was written on the occasion ofSaul coming to the cave where David was hiding.[15]
Verse 10 of the Psalm was quoted byPaul the Apostle in2 Corinthians4:13.[16][12][17]
TheSyriac Church applies it to converts coming into the church.[21]
In theAgpeya, theCoptic Church'sbook of hours, this psalm is prayed (as two consecutive psalms) in the office ofNone.[22] It is also in the prayer of the Veil, which is generally prayed only by monks.[23]
The Psalm has been used as publicprayer byPopeJohn Paul II, who called it a "Prayer of thanksgiving to the Lord".[24][25] The Psalm is used in theRule ofSt. Benedict.[26][27] However, Psalm 117 is now read in theLiturgy of the Hours.[28]
Matthew Henry calls it athanksgiving psalm,[29] whileCharles Spurgeon saw it as "A Psalm of Thanksgiving in the Person of Christ".[30] David Dickson wrote, "This Psalm is a threefold engagement of the Psalmist unto thanksgiving unto God, for his mercy unto him, and in particular for some notable delivery of him from death, both bodily and spiritual."
On February 3, 1788 Anglican Minister,Reverend Richard Johnson delivered the first Christian church service ever onAustralian soil to convicts of theFirst Fleet. The text of his sermon was Psalm 116:12-14.
The city ofBelfast, Northern Ireland has as its mottoPro Tanto Quid Retribuamus, theVulgate translation of Ps 116:12 ("what shall we give in return for so much?" or "What shall I return tothe Lord for all his bounty to me?")
Heinrich Schütz composed a metred paraphrase of Psalm 116 in German, "Meim Herzen ist's ein große Freud",SWV 214, for theBecker Psalter, published first in 1628.
A collectionAngst der Hellen und Friede der Seelen ("Fear of Hell and Peace of the Soul") combines sixteenmotet settings of Psalm 116 in German, "Das ist mir lieb" (That is dear to me). It was commissioned by theJena merchant Burckhard Grossmann in 1616, and published in 1623. The composers areHeinrich Schütz,Michael Altenburg,Christoph Demantius, Nicolaus Erich, Andreas Finold,Melchior Franck, Abraham Gensreff, Johannes Groh, Johann Krause, Christian Michael, Daniel Michael,Rogier Michael,Tobias Michael,Michael Praetorius,Johann Hermann Schein and Caspar Trost.[31]
Marc-Antoine Charpentier setPsalmus David 115 (in Vulgate numbering),Credidi propter quod locutus sum, H. 209 - H. 209a, for soloists, chorus and continuo in 1690.Anton Bruckner composed a setting of the first nine verses asPsalm 114 "Alleluja! Liebe erfüllt mich", WAB 36, in 1852.Franz Schreker composed a setting of Psalm 116 for three-partwomen's choir and orchestra as hisOp. 6 in 1900.[32]
The following table shows the Hebrew text[33][34] of the Psalm with vowels, alongside theKoine Greek text in theSeptuagint[35][36] and the English translation from theKing James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and theMasoretic Text come from different textual traditions.[note 1] In the Septuagint, verses 1–9 are counted as Psalm 114, and verses 10–19 are counted as Psalm 115.
| # | Hebrew | English | Greek |
|---|---|---|---|
| 1 | אָ֭הַבְתִּי כִּי־יִשְׁמַ֥ע ׀ יְהֹוָ֑ה אֶת־ק֝וֹלִ֗י תַּחֲנוּנָֽי׃ | I love the LORD, because he hath heard my voice and my supplications. | ᾿Αλληλούϊα. - ΗΓΑΠΗΣΑ, ὅτι εἰσακούσεται Κύριος τῆς φωνῆς τῆς δεήσεώς μου, |
| 2 | כִּי־הִטָּ֣ה אׇזְנ֣וֹ לִ֑י וּבְיָמַ֥י אֶקְרָֽא׃ | Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. | ὅτι ἔκλινε τὸ οὖς αὐτοῦ ἐμοί, καὶ ἐν ταῖς ἡμέραις μου ἐπικαλέσομαι. |
| 3 | אֲפָפ֤וּנִי ׀ חֶבְלֵי־מָ֗וֶת וּמְצָרֵ֣י שְׁא֣וֹל מְצָא֑וּנִי צָרָ֖ה וְיָג֣וֹן אֶמְצָֽא׃ | The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. | περιέσχον με ὠδῖνες θανάτου, κίνδυνοι ᾅδου εὕροσάν με· θλῖψιν καὶ ὀδύνην εὗρον, |
| 4 | וּבְשֵֽׁם־יְהֹוָ֥ה אֶקְרָ֑א אָנָּ֥ה יְ֝הֹוָ֗ה מַלְּטָ֥ה נַפְשִֽׁי׃ | Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul. | καὶ τὸ ὄνομα Κυρίου ἐπεκαλεσάμην· ὦ Κύριε, ῥῦσαι τὴν ψυχήν μου. |
| 5 | חַנּ֣וּן יְהֹוָ֣ה וְצַדִּ֑יק וֵ֖אלֹהֵ֣ינוּ מְרַחֵֽם׃ | Gracious is the LORD, and righteous; yea, our God is merciful. | ἐλεήμων ὁ Κύριος καὶ δίκαιος, καὶ ὁ Θεὸς ἡμῶν ἐλεεῖ. |
| 6 | שֹׁמֵ֣ר פְּתָאיִ֣ם יְהֹוָ֑ה דַּ֝לֹּתִ֗י וְלִ֣י יְהוֹשִֽׁיעַ׃ | The LORD preserveth the simple: I was brought low, and he helped me. | φυλάσσων τὰ νήπια ὁ Κύριος· ἐταπεινώθην, καὶ ἔσωσέ με. |
| 7 | שׁוּבִ֣י נַ֭פְשִׁי לִמְנוּחָ֑יְכִי כִּֽי־יְ֝הֹוָ֗ה גָּמַ֥ל עָלָֽיְכִי׃ | Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee. | ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσίν σου, ὅτι Κύριος εὐηργέτησέ σε, |
| 8 | כִּ֤י חִלַּ֥צְתָּ נַפְשִׁ֗י מִ֫מָּ֥וֶת אֶת־עֵינִ֥י מִן־דִּמְעָ֑ה אֶת־רַגְלִ֥י מִדֶּֽחִי׃ | For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. | ὅτι ἐξείλετο τὴν ψυχήν μου ἐκ θανάτου, τοὺς ὀφθαλμούς μου ἀπὸ δακρύων καὶ τοὺς πόδας μου ἀπὸ ὀλισθήματος. |
| 9 | אֶ֭תְהַלֵּךְ לִפְנֵ֣י יְהֹוָ֑ה בְּ֝אַרְצ֗וֹת הַחַיִּֽים׃ | I will walk before the LORD in the land of the living. | εὐαρεστήσω ἐνώπιον Κυρίου, ἐν χώρᾳ ζώντων. |
| 10 | הֶ֭אֱמַנְתִּי כִּ֣י אֲדַבֵּ֑ר אֲ֝נִ֗י עָנִ֥יתִי מְאֹֽד׃ | I believed, therefore have I spoken: I was greatly afflicted: | ᾿Αλληλούϊα. - ΕΠΙΣΤΕΥΣΑ, διὸ ἐλάλησα· ἐγὼ δὲ ἐταπεινώθην σφόδρα. |
| 11 | אֲ֭נִי אָמַ֣רְתִּי בְחׇפְזִ֑י כׇּֽל־הָאָדָ֥ם כֹּזֵֽב׃ | I said in my haste, All men are liars. | ἐγὼ δὲ εἶπα ἐν τῇ ἐκστάσει μου· πᾶς ἄνθρωπος ψεύστης. |
| 12 | מָה־אָשִׁ֥יב לַיהֹוָ֑ה כׇּֽל־תַּגְמוּל֥וֹהִי עָלָֽי׃ | What shall I render unto the LORD for all his benefits toward me? | τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων, ὧν ἀνταπέδωκέ μοι; |
| 13 | כּוֹס־יְשׁוּע֥וֹת אֶשָּׂ֑א וּבְשֵׁ֖ם יְהֹוָ֣ה אֶקְרָֽא׃ | I will take the cup of salvation, and call upon the name of the LORD. | ποτήριον σωτηρίου λήψομαι καὶ τὸ ὄνομα Κυρίου ἐπικαλέσομαι. |
| 14 | נְ֭דָרַי לַיהֹוָ֣ה אֲשַׁלֵּ֑ם נֶגְדָה־נָּ֝֗א לְכׇל־עַמּֽוֹ׃ | I will pay my vows unto the LORD now in the presence of all his people. | τὰς εὐχάς μου τῷ Κυρίῳ ἀποδώσω ἐναντίον παντὸς τοῦ λαοῦ αὐτοῦ. |
| 15 | יָ֭קָר בְּעֵינֵ֣י יְהֹוָ֑ה הַ֝מָּ֗וְתָה לַחֲסִידָֽיו׃ | Precious in the sight of the LORD is the death of his saints. | τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ. |
| 16 | אָנָּ֣ה יְהֹוָה֮ כִּֽי־אֲנִ֢י עַ֫בְדֶּ֥ךָ אֲנִי־עַ֭בְדְּךָ בֶּן־אֲמָתֶ֑ךָ פִּ֝תַּ֗חְתָּ לְמֽוֹסֵרָֽי׃ | O LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds. | ὦ Κύριε, ἐγὼ δοῦλος σός, ἐγὼ δοῦλος σὸς καὶ υἱὸς τῆς παιδίσκης σου. διέρρηξας τοὺς δεσμούς μου, |
| 17 | לְֽךָ־אֶ֭זְבַּח זֶ֣בַח תּוֹדָ֑ה וּבְשֵׁ֖ם יְהֹוָ֣ה אֶקְרָֽא׃ | I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD. | σοὶ θύσω θυσίαν αἰνέσεως καὶ ἐν ὀνόματι Κυρίου ἐπικαλέσομαι. |
| 18 | נְ֭דָרַי לַיהֹוָ֣ה אֲשַׁלֵּ֑ם נֶגְדָה־נָּ֝֗א לְכׇל־עַמּֽוֹ׃ | I will pay my vows unto the LORD now in the presence of all his people. | τὰς εὐχάς μου τῷ Κυρίῳ ἀποδώσω ἐναντίον παντὸς τοῦ λαοῦ αὐτοῦ, |
| 19 | בְּחַצְר֤וֹת ׀ בֵּ֤ית יְהֹוָ֗ה בְּֽת֘וֹכֵ֤כִי יְֽרוּשָׁלָ֗͏ִם הַֽלְלוּ־יָֽהּ׃ | In the courts of the LORD's house, in the midst of thee, O Jerusalem. Praise ye the LORD. | ἐν αὐλαῖς οἴκου Κυρίου ἐν μέσῳ σου, ῾Ιερουσαλήμ. |
This can be read as an early statement of theliar paradox. It has also been translated "I said in my fear, Every man is a liar." and "In an ecstasy of despair, I said, the whole race of man is a delusion." Some take the word חפז, (chaphaz) to denote haste or flight rather than fear.Samuel Horsley translates the verse as "an ecstasy of despair".[37]
This phrase has been used byCatholics as prophetic of theeucharist. While some see this as similar to the modernJewish ceremony held every year in commemoration of the deliverance of their ancestors from the bondage of Egypt. Others see this portion as reference to morning drink offering inSolomon's temple underMosaic law (Numbers 28:7), inferring the writer is now making an offering of thanks for being delivered. Others think the verse may have inspired Jesus at theLast Supper,[38] orPaul's "cup of blessing".[39]
