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Scroll of the Psalms

Psalm 116 is the 116th "psalm of the "Book of Psalms.[1] And the fourth psalm in the “"Egyptian Hallel”.[2]



Psalm 116 is without a title in the "Hebrew.[3] The psalm was translated into the "Greek "Septuagint (about 250BC) in "Hellenistic Egypt. There is a presence of "Aramaisms in the psalm which has been interpreted by a few as evidence of a late date,[4] though this is not definitive. The psalm draws heavily from other psalms so much so that Hupfeld called it a `patched-up psalm'.[5]

In the Hebrew Psalm 116 begins with " אָהַבְתִּי, כִּי-יִשְׁמַע יְהוָה-- אֶת-קוֹלִי, תַּחֲנוּנָי. 1 " (I love that the LORD should hear my voice and my supplications.)[6] and in "Hebrew is an "acrostic "Poem. It is considered one of the so called "Egyptian Hillel.


Some "Christian churches follow the chapter divisions based on "Septuagint, where verses 1-9 is Psalm 114 and verses 10-19 is Psalm 115. This is adopted by both "Greek Septuagint (250 B.C.) and the "Latin "Vulgate (A.D. 400).

In the "Hebrew Psalm 116 (116 תְּהִלִּים) begins with"ַבְתִּי, כִּי-יִשְׁמַע יְהוָה-- אֶת-קוֹלִי, תַּחֲנוּנָי. 1" (I love that the LORD should hear my voice and my supplications.)[7]and is an "acrostic "Poem. The psalm is one of the so called "Egyptian Hillel prayers.


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 comes to sum up and conclude all the psalms of the hallel, and even all the preceding psalms since Psalm 107, for they invite "Israel and "all nations to praise 'Eternal.


"Theodoret applies this psalm to the distresses of the "Jews in the times of the "Maccabees under "Antiochus Epiphanes[8][9] while a small minority ascribe it to "Hezekiahs, sickness recorded in "Isaiah 38[10]

However, most commentators today ascribe it to "King David. If David were the author, it is not certain whether it was composed upon any particular occasion,[11] or upon a general review of the many gracious deliverances God had wrought for him, out of six troubles and seven[12] The Syriac Church hold it was written on the occasion of "Saul coming to the cave where David was hiding[13]



The Tosher "Rebbe of "Montreal, Canada shaking the "Four species during "Sukkot while praying "Hallel.

New Testament[edit]

The Psalm was quoted by "Saint Paul in "2 Corinthians 4: 13.[17]

Syriac Christianity[edit]

The "Syriac church apply it to converts coming into the church.[18]

Roman Catholic[edit]

The Psalm has been used as public "Prayer by "Pope "John Paul II, who called it a "Prayer of thanksgiving to the Lord[19][20] The Psalm is used in the "Rule of St. Benedict, of "Benedict of Nursia.[21][22] However, Psalm 117 is now read in the Liturgy of the Hours.[23]

Protestant Christianity[edit]

"Henry calls it a thanksgiving psalm,[24] while "Spurgeon saw it as A Psalm of Thanksgiving in the Person of Christ. "[25] 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.

Musical settings[edit]

City motto[edit]

Pro Tanto Quid Retribuamus, Belfast city motto

The city of "Belfast, Northern Ireland has as its motto Pro Tanto Quid Retribuamus, the "Vulgate translation of Ps 116:12 ("what shall we give in return for so much?" or "What shall I return to "the Lord for all his bounty to me?")

Notable Verses[edit]

This verse 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 while Horsley translates the verse as 'an ecstasy of despair.[26]

Others think the verse may have inspired Jesus[27] at the last supper or "Pauls “the cup of blessing,”[28]


  1. ^ Derek Kidner, Psalms 73–150, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1975), 411.
  2. ^ William D. Barrick, Psalms, Hymns, and Spiritual Songs:The Master Musician’s Melodies. (Placerita Baptist Church, 2007).
  3. ^ Calvin's Commentaries, Vol. 11: Psalms, Part IV, at
  4. ^ Coffman's Commentaries on the Bible.
  5. ^ Coffman's Commentaries on the Bible.
  6. ^ psalm 116 test.
  7. ^ Psalm 116 text.
  8. ^ psalm 116, John Gill’s Commentary of the Whole Bible.
  9. ^ John Gill’s Exposition of the Bible.
  10. ^ Calvin's Commentaries, Vol. 11: Psalms, Part IV, at
  11. ^ Jerome Creach, Commentary on Psalm 116.
  12. ^ Psalm 116, Matthew Henry's Commentary.
  13. ^ Adam Clarkes Bible Commentary - Psalms 116].
  14. ^ The Complete Artscroll Siddur page 636
  15. ^ Jerome Creach, Commentary on Psalm 116:1-2, 12-19.
  16. ^ The Complete Artscroll Siddur page 619
  17. ^ Pope John Paul II’s Commentary/Meditation on Psalm 116:10-19
  18. ^ John Gill’s Exposition of the Bible.
  19. ^ Pope John Paul II’s Commentary/Meditation on Psalm 116:10-19.
  20. ^ Commentary on Psalm 116.
  21. ^ D’après le Complete Artscroll Siddur, compilation des prières juives.
  22. ^ traduction de "Prosper Guéranger, "Règle de saint Benedîct, "Abbaye Saint-Pierre de Solesmes, réimpression 2007) p. 47,
  23. ^ Le cycle principal des prières liturgiques se déroule sur quatre semaines.
  24. ^ Psalm 116, Matthew Henry's Commentary.
  25. ^ Charles H. Spurgeon, Psalm 116, Treasury of David.
  26. ^ Calvin's Commentaries, Vol. 11: Psalms, Part IV, at
  27. ^ Luke 22:17.
  28. ^ 1Co 10:16.
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