Psalms 113

Verse 1. Alleluia. This word is placed at the end of the preceding psalm in Hebrew though it seems to have been there originally, ( Bible.) as verse 2 we find his, with reference to “the Lord,” who has not been otherwise mentioned before. Houbig.—The psalm may be joined with the former to verse 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, (Bert.) and we cannot easily decide whether it be here necessary. Bible.—The Hebrew copies have not been always uniform, no more than the Greek in this place. Calmet.—Barbarous. Cruel, (Bert.) or which spoke a language unknown to them. Sym. and Aquila.—Barbarus his ego sum, quia non intelligor ulli. Ovid de Pont. 1 Corinthians 14:11.—The Greeks styled all others barbarians, (Fest.) as the Egyptians did. Herod. ii.—Joseph at first did not understand the language of the latter, (Psalms 80:6) and spoke to his brethren by an interpreter. Genesis 42:22. Lohez, denotes one who speaks an unknown tongue, which Chal. expresses by the word borbra, “a stranger, or desert.” Calmet.—Infidels, and those who persecute the true religion, are styled barbarous, though otherwise the Egyptians were very polite and learned. Worthington.

Hebrew: יה Yah

LORD or GOD in all caps is from the Hebrew יהוה‎ Yahweh except when otherwise noted as being from the short form יה Yah.

Verse 2. Judea. Hebrew “Juda,” though the sense of the Vulg. is very good, (Bert.) as that country which had been so abandoned, became holy, when God’s people dwelt there. Saint John Chrysostom—After the departure from Egypt, the Israelites were more known as God’s inheritance, over whom he reigned. Worthington. Exodus 19:6.—Hence He complains, when they asked for a king, (1 Kennicott. 8:7) though the throne is still called the Lord’s. 1 Chronicles 29:23. The distinction of Juda and Israel insinuates that the kingdom had been divided. Calmet.—But this had taken place for a time, after the death of Saul. Bible.

Verse 3. Saw. He speaks in a poetical manner. All creatures obey God’s will. Worthington.

Verse 4. Skipped. Through joy, exultaverunt, ( Bible.) or rather through fear, verse 7. Calmet.—There was an earthquake, not specified by Moses; or the psalmist speaks of what took place at Ar, (Numbers 21:15. Worthington.) unless he alludes to the waters of the Jordan, rising up like mountains. Menochius.

Verse 8. 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. Bert.—He uses the figure prosopopeia, as if senseless things could understand. Worthington.

Verse 9. or Hebrew Psalm 115. Verse 1. Not. Some Jews here commence the 115th psalm. Bible.—But S. Augustin 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 (Bert.) though Eusebius and S. Athanasius had occasion to examine the text, as some Greek copies end here, and others at verse 12, the idols, and so forth—Glory. We claim no share in these miracles; or we confess our unworthiness, but do thou deliver us. Calmet.—Thou hast done these wonders to fulfil thy gracious promises, and to prevent blasphemy. Worthington.

Hebrew: יה Yah