Hebrew edit

The following table shows the Hebrew text^[3][4] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).

King James Version edit

1. When Israel went out of Egypt, the house of Jacob from a people of strange language;
2. Judah was his sanctuary, and Israel his dominion.
3. The sea saw it, and fled: Jordan was driven back.
4. The mountains skipped like rams, and the little hills like lambs.
5. What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?
6. Ye mountains, that ye skipped like rams; and ye little hills, like lambs?
7. Tremble, thou earth, at the presence of the LORD, at the presence of the God of Jacob;
8. Which turned the rock into a standing water, the flint into a fountain of waters.

At eight verses, this psalm is comparatively concise. It is composed of four stanzas of two lines, which the word Jacob envelops. The two central stanzas evoke with images full of life the miracle of the Red Sea and the passage of the Jordan. God is evoked only at the end of the Psalm, doubtless to arouse the expectation.

Psalm 114 begins with the Hebrew 'בְּצֵאת יִשְׂרָאֵל, מִמִּצְרָיִם; בֵּית יַעֲקֹב, מֵעַם לֹעֵז'. It is one of the so-called Egyptian Hallel prayers, although it is sometimes ascribed to King David.

¹When Israel went out of Egypt,

The house of Jacob from a people of strange language,

²Judah became His sanctuary,

And Israel His dominion.^[5]

This first stanza recalls that the Hebrew people are born in the Exodus from Egypt. The words "sanctuary" and "dominion" ("domain" in the New Catholic Bible) designate the entire Holy Land, the inheritance of God, not only in the geographical sense but also in a spiritual sense. The miracles that allow Israel to cross the Red Sea and cross the Jordan River are poetically enhanced by the process of hyperbole and by images evoking a life of natural elements, water and mountains. It is a means of manifesting all creation with Israel and actively participating in its march towards the Promised Land.

Judaism edit

• Is one of six psalms (113–118) of which Hallel is composed. On all days when Hallel is recited, this psalm is recited in its entirety.^[6]
• Is recited on the first and/or eighth days of Passover in some traditions.^[7]

Christianity edit

Since the sixth century, the psalm has been used as a reading at Christian burial services, and also in ministry to those who are dying.^[8] It has also been read at Easter Day services, as Israel's deliverance from slavery is seen as a metaphor for deliverance from sin.^[9]

Protestant Christianity edit

In the Revised Common Lectionary, the Psalm appears in Year A on the seventeenth Sunday after Pentecost.^[10]

Orthodox Christianity edit

In Slavic and Greek Orthodox churches, it is sung as an antiphon for the feast of Theophany,^[11] for the following Sunday^[12] and for Palm Sunday.^[13]

Catholic edit

St. Benedict of Nursia chose this psalm as one of the psalms sung for the offices of Vespers. Since the early Middle Ages, Psalm 114 has been performed at the office of Vespers on Monday, according to the Rule of St. Benedict (AD 530).^[14][15]

In the Liturgy of the Hours today, the first part of Psalm 114 is sung or recited on Vespers Sunday. It is the only psalm traditionally chanted using Tonus peregrinus.

Book of Common Prayer edit

In the Church of England's Book of Common Prayer, this psalm is appointed to be read on the evening of the twenty-third day of the month,^[16] as well as at Evensong on Easter Day.^[17]

Literature edit

• John Milton wrote "A Paraphrase on Psalm 114" among his poems of 1645.^[18]
• Part of the psalm is quoted at the beginning of Dante's Purgatorio.^[19]

Heinrich Schütz composed a metred paraphrase of Psalm 115 in German, "Nicht uns, nicht uns, Herr, lieber Gott", SWV 213, for the Becker Psalter, published first in 1628.

Gilles Binchois, wrote a motet In exitu Israel (date unknown)

Antoine-Esprit Blanchard wrote a grand motet, In exitu Israel, in 1749.

Jean-Joseph Cassanéa de Mondonville wrote a grand motet, In exitu Israel, in 1755.

François Giroust wrote a grand motet, In exitu Israel in 1783.

Antonio Vivaldi set the psalm as a motet, In exitu Israel, RV 604.

Samuel Wesley wrote a motet, In exitu Israel, for mixed chorus and organ.

Jan Dismas Zelenka composed two settings, ZWV 83 and ZWV 84, both scored for SATB soloists and chorus, two oboes, strings and continuo (1725 and 1728).

Citations

Bibliography

• Hamlin, Hannibal (2004). Psalm Culture and Early Modern English Literature. Cambridge University Press. ISBN 978-0-521-83270-0.
• Harn, Roger E. Van; Strawn, Brent A. (2009). Psalms for Preaching and Worship: A Lectionary Commentary. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-6321-8.
• Phillips, John (2001). Exploring Psalms: An Expository Commentary. Kregel Academic. ISBN 978-0-8254-3493-8.
• Psalm Verses of the Orthodox Liturgy: According to the Greek and Slav Usages. St Vladimir's Seminary Press. 2000. ISBN 978-1-879038-93-6.

• Pieces with text from Psalm 114: Scores at the International Music Score Library Project
• Psalm 114: Free scores at the Choral Public Domain Library (ChoralWiki)
• Psalm 114 in Hebrew and English - Mechon-mamre
• Text of Psalm 114 according to the 1928 Psalter
• When Israel came forth from Egypt (text and footnotes) United States Conference of Catholic Bishops
• Psalm 114:1 introduction and text, biblestudytools.com
• Psalm 114 – The Mighty Presence of God Delivers His People from Egypt enduringword.com
• Psalm 114 / Refrain: Tremble, O earth, at the presence of the Lord. Church of England
• Psalm 114 at biblegateway.com
• Charles Spurgeon: Psalm 114 detailed commentary, archive.spurgeon.org
• "Hymns for Psalm 114". hymnary.org.
• PSALMUS 114 (113a), Vatican City