11. Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?
11. Quis sicut tu in diis, Jehova? quis sicut tu, magnificus in sanctitate, terribilis laudibus, faciens mirabilia?
12. Thou stretchedst out thy right hand, the earth swallowed them.
12. Extendisti dexteram tuam, deglutivit eos terra.
13. Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.
13. Duces in tua misericordia populum hunc quem redemisti, duces in fortitudine tua ad habitaculum sanctitatis tuae.
14. The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
14. Audient populi et contremiscent: dolor apprehendet habitatores Philisthim.
15. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them: all the inhabitants of Canaan shall melt away.
15. Tunc terrebuntur duces Edom, et robusti Moab: apprehendet eos tremor, dissolventur omnes habitatores Chanann.
16. Fear and dread shall fall upon them: by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord, till the people pass over, which thou hast purchased.
16. Cadet super eos tremor et pavor: in magnitudine brachii tui conticescent quasi lapis, donec pertransierit populus tuus, Jehovae: donec pertransierit populus iste quem acquisiisti.
17. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in; in the Sanctuary, O Lord, which thy hands have established.
17. Introduces eos et plantabis eos in monte haereditatis tuae, in loco quem praeparasti, Jehova, ut sedeas. Sanctuarium, Domine, stabilierunt manus tuae.
18. The Lord shall reign for ever and ever.
18. Jehova regnabit in saeculum et in perpetuum.
19. For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the Lord brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.
19. Quoniam ingressus est equus Pharaonis cum curribus ejus et equitibus ejus in mare, et reduxit Jehova super eos aquas maris: filii autem Israel ambulaverunt in sicco per medium maris.
20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women out after her with timbrels and with dances.
20. Sumpsit etiam Maria prophetissa soror Aharon tympanum in manu sua: et egressae sunt omnes mulieres post eam cum tympanis et choris.
21. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.
21. Et respondebat illis Maria, Cantate Jehovae, quoniam se magnifice extulit, equum et ascensorem ejus projecit in mare.
"Into thine hand I commit my spirit; thou hast redeemed me,
O Lord God of truth."
For, as the beginning of their redemption has proceeded from God's mere mercy, so he says that for this same reason He will lead them even to their promised inheritance. But, since the many obstacles might impress them with alarm, he at the same time sets before them the "strength" of God; for the whole praise is given to God, who had both been freely gracious to His people, and, asking assistance from no other source, but contented with His own power, had supplied what would have been otherwise incredible.
"He refused the tabernacle of Joseph, and chose not the tribe of Ephraim; but chose the of Judah," etc.
Elsewhere also, (Psalm 132:13, 14,)
"For the Lord hath chosen Zion; he hath desired it for his habitation: this is my rest for ever; here will I dwell, for I have desired it."
But the stability of the temple is also foretold; as in another passage, 6 "Thy hand hath founded Zion." (Psalm 87:1.) And God himself declares by Isaiah that He will not suffer Jerusalem to be laid waste, (Isaiah 37:26,) because of ancient times He had formed it. But although the whole land of Canaan is elsewhere called God's rest, and the people was never collected into one city, yet, because God blessed the whole nation and land out c f His sanctuary, therefore is special mention made of His holy mountain. But this prophecy was very needful for the support of their minds, because Jerusalem only came into their power at a late period; and doubtless their posterity would have been still more slow to take possession of it had not their hearts been stimulated by this promise. A short sentence follows concerning God's eternal reign, on which the perpetuity of the Church is founded. Thus David, (Psalm 102:27,) after having said that God would always be the, same, and His years would have no end, thus concludes, "The children of thy servants shall continue, and their deed shall be established before thee." (Ver. 28.) Moses, then, would extend the hope of the people to all ages, because of God's kingdom there is no end.
1 Filios Dei. -- V.
2 "Or le Sainct Esprit veut dire;" now the Holy Spirit means to say. -- Fr.
3 Wilt lead them forth. -- Lat.
4 "Selon l'usage commun de la langue;" according to the common usage of the language. -- Fr.
5 Sion. -- Fr.
6 It will be seen that the sense, and not the words, of the citation are given.
7 There is the following addition in the Fr.: -- 'Voyla pourquoy j'ai mis les verbes en temps plus que parfait;" you see why I have put the words in the pluperfect tense.
8 C.'s opinion on this subject will be found at greater length in his Commetary on the Psalms, (Calvin Society's Translation,) vol. 1:539; 3:98, 312, 495; 4:72, 73; 5:312, 320. Perhaps the following note on Psalm 81:2, may most conveniently embody his sentiments: -- "With respect to the tabret, harp, and psaltery, we have formerly observed, and shall find it necessary afterwards to repeat the same remark, that the Levites, under the law, were justified in making use of instrumental music in the worship of God; it having been His will to train His people, while they were as yet tender and like children, by such rudiments, until the coming of Christ. But now, when the clear light of the Gospel has dissipated the shadows of the law, and taught us that God is to be served in a simpler form, it would be to act a foolish and mistaken part to imitate that which the Prophet enjoined only upon those of his own time. From this it is apparent that the Papists have shown themselves to be very apes in transferring it to themselves." -- Vol 3, p. 312. Elsewhere he says, "Paul allows us to bless God in the public assembly of the saints only in a known tongue. (1 Corinthians 14:16.) The voice of man, although not understood by the generality, assuredly excels all inanimate instruments of music; and yet we see what St. Paul determines concerning speaking in an unknown tongue." -- Commentary on Psalm 33:2, vol. 1:539.
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