Psalm 135: God's providential interventions in history (verses 10-20)

Crossing the Red Sea, a wall painting from the 1640s in Yaroslavl, Russia

Verses 10 to 20 of Psalm 135 provide accounts of God's governance of history that are virtually identical to those of Psalm 134 (see the table below).  

Repetition between the psalms

Accordingly, I won't go over the same ground again (you can read the notes on Psalm 134 here), but will just provide notes on the additional material contained in verses 12-16.  I've included verses 21 and 22 in the table for reference purposes, since they fit into this narrative and are practically identical in both psalms, but I will come back to them briefly in the next post in this series.

Table 1: Repetition of material between Psalms 134 and 135 on salvation history

Psalm 134	Psalm 135
8 Qui percussit primogenita Ægypti, ab homine usque ad pecus. 9 Et misit signa et prodigia in medio tui, Ægypte : in Pharaonem, et in omnes servos ejus. 10 Qui percussit gentes multas,  et occidit reges fortes: 11 Sehon, regem Amorrhæorum, et Og, regem Basan, et omnia regna Chanaan: [12 et dedit terram eorum hæreditatem, hæreditatem Israël populo suo.]	10  Qui percússit Ægyptum cum primogénitis eórum [quóniam in ætérnum misericórdia ejus] 11  Qui edúxit Israël de médio eórum [] [12-16 contain additional material] 17  Qui percússit reges magnos [] . 18  Et occídit reges fortes [] 19  Sehon, regem Amorrhæórum.[] 20  Et Og, regem Basan [] [21  Et dedit terram eórum hereditátem [] 22  Hereditátem Israël, servo suo []]

*Note: Italics and [] indicate additional material.

Notes on the verses

 There is of course, also some commonality between the verses that follow and others in Psalm 113 and 134.  Nonetheless, this is the more unique material:

12	V	In manu poténti, et bráchio excélso : * quóniam in ætérnum misericórdia ejus.
	NV	in manu potenti et brachio extento* quóniam in ætérnum misericórdia ejus.
	JH	In manu ualida et in brachio extento : quoniam in aeternum misericordia eius.
		ἐν χειρὶ κραταιᾷ καὶ ἐν βραχίονι ὑψηλῷ ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

In manu (With the hand) poténti (of might/strength), et (and) bráchio ([strong] arm) excélso (uplifted/outstretched)

manus, us, f, the hand

potens, entis, p. adj.  powerful, mighty, strong.

brachium, ii, n.  the arm; a symbol of power, might, strength.

excelsus, a, um  (1) high, august, sublime, towering aloft (2) with Deus, the most high (3) uplifted (said of the arm) (4) as a neuter substantive, a)heights, high places  b) billows, high waves

DR	With a mighty hand and with a stretched out arm: for his mercy endures for ever.
Brenton	with a strong hand, and a high arm: for his mercy endures for ever.
MD	With strong hand and outstretched arm for his mercy endureth forever
Cover	with a mighty hand and stretched-out arm (for his mercy endureth for ever);
Knox	with constraining power, with his arm raised on high, his mercy is eternal.

13	V/NV/JH	Qui divísit mare rubrum in divisiónes: * quóniam in ætérnum misericórdia ejus.
		τῷ καταδιελόντι τὴν ἐρυθρὰν θάλασσαν εἰς διαιρέσεις ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

Qui (who) divísit (divides) Mare Rubrum (the Red Sea) in divisiónes (into parts)

divisio onis f a part, division, portion

divido, visi, visum, ere 3,  to separate, divide, part

DR	Who divided the Red Sea into parts: for his mercy endures for ever.
Brenton	To him who divided the Red Sea into parts: for his mercy endures for ever:
RSV	to him who divided the Red Sea in sunder, for his steadfast love endures for ever;
Cover	who divided the Red Sea in two parts (for his mercy endureth forever),
Knox	Eternal the mercy that divided the Red Sea in two,

14	V	Et edúxit israël per médium ejus: * quóniam in ætérnum misericórdia ejus.
	NV	Et traduxit Israel per medium eius,quoniam in aeternum misericordia eius.
	JH	Et eduxit Israhel in medio eius : quoniam in aeternum misericordia eius.
		καὶ διαγαγόντι τὸν Ισραηλ διὰ μέσου αὐτῆς ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

Et (and) edúxit (led) Israël per (through) médium (the middle) ejus (of it)

educo, duxi, ductum, ere 3,  to lead out or forth.

medius, a, um in the middle, midst

DR	And brought out Israel through the midst thereof: for his mercy endures for ever.
Brenton	and brought Israel through the midst of it: for his mercy endures for ever:
MD	And he made Israel pass through it, for his mercy endures forever
Cover	and made Israel to go through the midst of it (for his mercy endureth for ever),
Knox	eternal the mercy that led Israel through its waters,

15	V/NV	Et excussit pharaónem, et virtútem ejus in mari rubro: * quóniam in ætérnum misericórdia ejus.
	JH	Et conuoluit Pharao et exercitum eius in mari rubro: quoniam in aeternum misericordia eius.
		καὶ ἐκτινάξαντι Φαραω καὶ τὴν δύναμιν αὐτοῦ εἰς θάλασσαν ἐρυθράν ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

Et (and) excussit (he overthrew/shook off) Pharaónem (Pharaoh), et (and) virtútem (the army) ejus (his) in Mari Rubro (in the Red Sea)

excutio ere cussi cussum  to shake off, shake out; overthrow

virtus, utis, f   strength, power, might; an army, host; the angels.; the heavenly bodies, the sun, moon, and stars

DR	And overthrew Pharao and his host in the Red Sea: for his mercy endures for ever.
Brenton	and overthrew Pharao and his host in the Red Sea: for his mercy endures for ever.
MD	And he buried Pharao and his army in the Red Sea for his mercy endureth forever
RSV	but overthrew Pharaoh and his host in the Red Sea, for his steadfast love endures for ever;
Cover	but as for Pharaoh and his host, he overthrew them in the Red Sea (for his mercy endureth for ever);
Knox	eternal the mercy that drowned in the Red Sea Pharao and Pharao’s men.

16	V/NV/JH	Qui tradúxit pópulum suum per desértum: * quóniam in ætérnum misericórdia ejus.
		τῷ διαγαγόντι τὸν λαὸν αὐτοῦ ἐν τῇ ἐρήμῳ ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ τῷ ἐξαγαγόντι ὕδωρ ἐκ πέτρας ἀκροτόμου ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

Qui (who)  tradúxit (led) pópulum (the people) suum (his) per (through) desértum (the desert)

traduco ere duxi ducturm to lead, bring or conudct across, to lead or bring over

populus, i, people;  the chosen people; a heathen nation

desertus, a, um, part. adj.  desert, arid, waste, solitary, desolate  subst., desertum, i, n., a desert, wilderness.

DR	Who led his people through the desert: for his mercy endures for ever.
Brenton	To him who led his people through the wilderness: for his mercy endures for ever.
MD	He led his people through the desert, for his mercy endures forever
RSV	to him who led his people through the wilderness, for his steadfast love endures for ever;
Cover	who led his people through the wilderness (for his mercy endureth for ever);
Knox	And so he led his people through the wilderness, his mercy is eternal.

The significance of salvation history

Pope Benedict XVI's commentary on the psalm draws out the significance of this history for us:

"We know that biblical Revelation repeatedly proclaims that the presence of God the Saviour is manifested in particular in the history of salvation (cf. Dt 26:5-9; Jos 24:1-13). Thus, the Lord's liberating actions, the heart of the fundamental event of the Exodus from Egypt, pass before the psalmist's eyes. Closely connected with the Exodus is the gruelling journey through the Sinai Desert, whose ultimate destination is the Promised Land, the divine gift that Israel continues to experience in all the pages of the Bible.

The famous crossing of the Red Sea, "divided in two", split as it were in two and subdued like a defeated monster (cf. Ps 136[135]:13), brings forth the free people called to a mission and a glorious destiny (cf. vv. 14-15; Ex 15:1-21), who will have a new Christian interpretation in their full liberation from evil by baptismal grace (cf. I Cor 10:1-4).

The journey then begins through the desert: there the Lord is portrayed as a warrior who, by continuing the work of liberation begun in the Red Sea crossing, stands by his people to defend them by striking down their enemies. The desert and the sea thus represent the passage through evil and oppression, to receive the gift of freedom and the Promised Land (cf. Ps 136[135]:16-20)."

Vulgate	Douay-Rheims
Alleluja.
1 Confitémini Dómino, quóniam bonus: * quóniam in ætérnum misericórdia ejus.	Praise the Lord, for he is good: for his mercy endures for ever.
2  Confitémini Deo deórum: * quóniam in ætérnum misericórdia ejus.	2 Praise the God of gods: for his mercy endures for ever.
3  Confitémini Dómino dominórum: * quóniam in ætérnum misericórdia ejus.	3 Praise the Lord of lords: for his mercy endures for ever.
4  Qui facit mirabília magna solus: * quóniam in ætérnum misericórdia ejus.	4 Who alone does great wonders: for his mercy endures for ever.
5  Qui fecit cælos in intelléctu: * quóniam in ætérnum misericórdia ejus.	5 Who made the heavens in understanding: for his mercy endures for ever.
6  Qui firmávit terram super aquas: * quóniam in ætérnum misericórdia ejus.	6 Who established the earth above the waters: for his mercy endures for ever.
7  Qui fecit luminária magna: * quóniam in ætérnum misericórdia ejus.	7 Who made the great lights: for his mercy endures for ever.
8  Solem in potestátem diéi : * quóniam in ætérnum misericórdia ejus	8 The sun to rule the day: for his mercy endures for ever.
9  Lunam et stellas in potestátem noctis: * quóniam in ætérnum misericórdia ejus.	9 The moon and the stars to rule the night: for his mercy endures for ever.
10  Qui percússit Ægyptum cum primogénitis eórum: * quóniam in ætérnum misericórdia ejus.	10 Who smote Egypt with their firstborn: for his mercy endures for ever.
11  Qui edúxit Israël de médio eórum: * quóniam in ætérnum misericórdia ejus.	11 Who brought out Israel from among them: for his mercy endures for ever.
12  In manu poténti, et bráchio excélso : * quóniam in ætérnum misericórdia ejus.	12 With a mighty hand and with a stretched out arm: for his mercy endures for ever.
13  Qui divísit Mare Rubrum in divisiónes: * quóniam in ætérnum misericórdia ejus.	13 Who divided the Red Sea into parts: for his mercy endures for ever.
14  Et edúxit Israël per médium ejus: * quóniam in ætérnum misericórdia ejus.	14 And brought out Israel through the midst thereof: for his mercy endures for ever.
15  Et excussit Pharaónem, et virtútem ejus in Mari Rubro: * quóniam in ætérnum misericórdia ejus.	15 And overthrew Pharao and his host in the Red Sea: for his mercy endures for ever.
16  Qui tradúxit pópulum suum per desértum: * quóniam in ætérnum misericórdia ejus.	16 Who led his people through the desert: for his   mercy endures for ever.
17  Qui percússit reges magnos: * quóniam in ætérnum misericórdia ejus.	17 Who smote great kings: for his mercy endures for ever.
18  Et occídit reges fortes : * quóniam in ætérnum misericórdia ejus.	18 And slew strong kings: for his mercy endures for ever.
19  Sehon, regem Amorrhæórum: * quóniam in ætérnum misericórdia ejus.	19 Sehon king of the Amorrhites: for his mercy endures for ever.
20  Et Og, regem Basan: * quóniam in ætérnum misericórdia ejus.	20 And Og king of Basan: for his mercy endures for ever.
21  Et dedit terram eórum hereditátem : * quóniam in ætérnum misericórdia ejus.	21 And he gave their land for an inheritance: for his mercy endures for ever.
22  Hereditátem Israël, servo suo : * quóniam in ætérnum misericórdia ejus.	22 For an inheritance to his servant Israel: for his mercy endures for ever.
23  Quia in humilitáte nostra memor fuit nostri: * quóniam in ætérnum misericórdia ejus.	23 For he was mindful of us in our affliction: for his mercy endures for ever
24  Et redémit nos ab inimícis nostris: * quóniam in ætérnum misericórdia ejus.	24 And he redeemed us from our enemies: for his mercy endures for ever.
25  Qui dat escam omni carni: * quóniam in ætérnum misericórdia ejus	25 Who gives food to all flesh: for his mercy endures for ever.
26  Confitémini Deo cæli: * quóniam in ætérnum misericórdia ejus.	26 Give glory to the God of heaven: for his mercy endures for ever.
27  Confitémini Dómino dominórum: * quóniam in ætérnum misericórdia ejus.	Give glory to the Lord of lords: for his mercy endures for ever

The final part in this series of notes on Psalm 135 can be found here.

Saying psalms as a Lenten penance

As we have now moved into the lead in season to Lent, of Septuagesima, it is time to start thinking about Lenten penances!

Advice from St Benedict

During Lent, St Benedict, in his Rule. suggests that we adopt not just one form of penance, but rather an integrated regime.

Everyone, of course, monk and layman alike, was traditionally bound to the strict Lenten fast.

To that, St Benedict added to that extra time in the day for lectio divina, with the instruction to read one book (selected by the abbot) straight through.

He also instructs that we:

"...refrain from sin and apply ourselves to prayer with tears, to reading, compunction of heart, and to abstinence.  In these days, therefore, let us add something beyond the wonted measure of our service, such as private prayers and abstinence in food and drink..."

The psalms as a Lenten penance

By way of private prayers to add, one possible option for this seems to me to say and study the psalms. There are some sets of psalms particularly appropriate for this purpose that you could consider.

1.  Psalm 118:  One option would be to say some or all of Psalm 118 (the longest psalm of the psalter), that great hymn of praise for the law, and one with an ancient history if a  letter attributed to St Benedict's sister, St Scholastica, describing Lenten practices at her monastery is to be believed.  You can find a set of notes, with one part for each day (mostly one post per stanza) of Lenten penitential obligation, here.

2.  Holy Week Tenebrae: A second option might be to say and meditate on the psalms used for the special night Office of Tenebrae during the Sacred Triduum.  You can a series of notes on these psalms from last year's Lent series listed with background and links here.

3.  The Gradual Psalms: Another traditional option is to say the fifteen gradual psalms (Psalms 119-133).  The Gradual Psalms, or Songs of Ascent, have a traditional association with Easter, as they were originally probably pilgrim songs sung as the people travelled to Jerusalem for major feasts such as the Passover, and also have an association with the solemn ascent of the fifteen steps of the Temple at the entry to the feast.

Although fifteen psalms might sound a lot, in fact they are mostly very short (and include two of the shortest psalms in the psalter).  In fact the Gradual Psalms were typically all said before Matins each day in most monasteries from the ninth century onwards, and when this obligation was commuted, it remained obligatory for monks and clerics to say them at a minimum on Wednesdays in Lent for many centuries.  In their devotional arrangement, which you can find here, the first five are offered the dead, the second five for the expiation of our sins, and the final five for our particular intentions.

I had actually been planning to do a Lenten series of notes on these, but looking at them find that they don't really lend themselves to a particularly Lenten flavour of meditations, so I'll save these for sometime after Easter.

The Seven Penitential Psalms

The most traditional psalm set of all for Lent though, is saying the Seven Penitential Psalms each day (or you could do one a day if that is too much!).

After some reflection that is what I'm planning to do again this year, so on this blog during Lent I'm going to revisit my previous series on these psalms (originally posted over at Australia Incognita blog), and provide some new material, particularly focusing on those psalms used in the day hours of the Benedictine Office that I haven't yet deal with here in any detail, viz Psalms 50 and 142.

More on this anon.

Psalm 135: God the creator (verses 5-9)

Pietro Perugino 

The second section of Psalm 135 praises God as the creator of all things.

In Psalm 113, his status as creator is simply asserted, in verse 24, which includes the phrase 'qui fecit cælum, et terram' (who made heaven and earth).  Psalm 135 expands on this, providing us with a summary of the Genesis creation story.

On these verses, Pope Benedict XVI commented:

"...As sung in Psalm 19[18]:  "The heavens proclaim the glory of God and the firmament shows forth the work of his hands. Day unto day takes up the story and night unto night makes known the message" (vv. 2-3). Thus, a divine message exists, secretly engraved in creation and a sign of the hesed, the loving fidelity of God who gives his creatures being and life, water and food, light and time. 

A clear vision is essential in order to contemplate this divine revelation, recalling the recommendation of the Book of Wisdom that invites us to recognize "the greatness and the beauty of created things, [whose] original author, by analogy, is seen" (Wis 13: 5; cf. Rom 1: 20). Prayerful praise, therefore, flows from contemplation of the "marvellous works" (cf. Ps 136[135]: 4) that God has wrought in creation that are transformed into a joyful hymn of praise and thanksgiving to the Lord. Consequently, we rise from the works of creation to the greatness of God and to his loving mercy. This is what we are taught by the Fathers of the Church, in whose voices resound the constant Christian Tradition. 

Thus, St Basil the Great, in one of the initial pages of his first homily on the Hexaemeron, where he comments on the creation narrative in the first chapter of Genesis, pauses to consider God's wise action and is brought to recognize God's goodness as the dynamic centre of creation. The following are several sayings from the long reflection of the Holy Bishop of Caesarea of Cappadocia: 

"In the beginning God created the heavens and the earth'. My words give way, overwhelmed by wonder at this thought" (1, 2, 1:  Sulla Genesi [Omelie sull'Esamerone], Milan, 1990, pp. 9, 11)."

In fact, even if some, "deceived by the atheism they bore within them, imagined that the universe lacked guidance and order, at the mercy as it were of chance", the sacred author instead "immediately enlightened our minds with the Name of God at the beginning of the account, saying:  "In the beginning... God created...'. And what beauty there is in this order!" (1, 2, 3:  ibid., p. 11). "So if the world has a beginning and has been created, it seeks the One who gave it being and is its Creator.... 

Blessed nature, goodness exempt from envy, the one who is the object of love to all reasonable beings, beauty in addition to everything else that is desirable, the principle of beings, the source of life, the light of the mind, inaccessible wisdom, in brief, it is he who "in the beginning created the heavens and the earth'" (1, 2, 6-7:  ibid., p. 13)." 

5	V	Qui fecit cælos in intelléctu: * quóniam in ætérnum misericórdia ejus.
	JH	Qui fecit caelos in sapientia quóniam in ætérnum misericórdia ejus.
		τῷ ποιήσαντι τοὺς οὐρανοὺς ἐν συνέσει ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

5  Qui (who) fecit (he made) cælos (the heavens) in intelléctu (with wisdom/understanding).

caelum, i, n., or caeli, orum, m.  heaven, the abode of God; the heavens as opposed to the earth; the air;

intellectus, us, m.  understanding, insight.

DR	Who made the heavens in understanding: for his mercy endures for ever.
Brenton	To him who made the heavens by understanding; for his mercy endures for ever.
MD	Who made the heavens in wisdom, for his mercy endures forever
RSV	to him who by understanding made the heavens, for his steadfast love endures for ever
Cover	who by his excellent wisdom made the heavens (for his mercy endureth for ever);
Knox	eternal his mercy, whose wisdom made the heavens;

6	V/JH	Qui firmávit terram super aquas: * quóniam in ætérnum misericórdia ejus.
	NV	Qui expandit terram super aquas, quoniam in aeternum misericordia eius.
		τῷ στερεώσαντι τὴν γῆν ἐπὶ τῶν ὑδάτων ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

6  Qui (who) firmávit (he established/laid out) terram (the earth) super (above) aquas (the waters)....

Bird notes that the Hebrews verb means beat out or spread out like as a layer, suggesting an image of the earth as spread out n the waters of the great Deep.

firmo, avi, atum, are  to strengthen, make firm or strong; establish, make stable or firm

DR	Who established the earth above the waters: for his mercy endures for ever.
Brenton	To him who established the earth on the waters; for his mercy endures for ever.
MD	Who established the earth on the waters, for his mercy endureth forever
RSV	to him who spread out the earth upon the waters, for his steadfast love endures for ever;
Cover	who laid out the earth above the waters (for his mercy endureth for ever);
Knox	eternal his mercy, who poised earth upon the floods.

7	V/NV/JH	Qui fecit luminária magna: * quóniam in ætérnum misericórdia ejus.
		τῷ ποιήσαντι φῶτα μεγάλα μόνῳ ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

Qui (who) fecit (made) luminária (the lights) magna (great)...

luminare is n a light

DR	Who made the great lights: for his mercy endures for ever.
Brenton	To him who alone made great lights; for his mercy endures for ever.
MD	Who made the great luminaries, for his mercy endureth forever
Cover	who hath made great lights (for his mercy endureth for ever),

8	V/JH	Solem in potestátem diéi : * quóniam in ætérnum misericórdia ejus.
	NV	solem, ut praeesset diei, quoniam in aeternum misericordia eius;
		τὸν ἥλιον εἰς ἐξουσίαν τῆς ἡμέρας ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

Solem (the sun) in potestátem (in dominion/power [to rule over]) diéi (of the day).. 

sol, solis, m., the sun.

potestas, atis, f power, strength, might, dominion, the Powers

dies, ei, m. and f fem.   a day, the natural day

DR	The sun to rule the day: for his mercy endures for ever.
Brenton	The sun to rule by day; for his mercy endures for ever.
MD	The sun as ruler of the day, for his mercy endureth forever
Cover	the sun to rule the day (for his mercy endureth for ever),
Knox	made the sun to rule by day, his mercy is eternal;

9	V/JH	Lunam et stellas in potestátem noctis: * quóniam in ætérnum misericórdia ejus.
	NV	lunam et stellas, ut praeessent nocti, quoniam in aeternum misericordia eius.
		τὴν σελήνην καὶ τὰ ἄστρα εἰς ἐξουσίαν τῆς νυκτός ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ

Lunam (the moon) et (and) stellas (the stars) in potestátem (in power) noctis (of the night)

luna, ae, f. the moon.

stella, ae,f. a star.

potestas, atis, f power, strength, might, dominion, the Powers

nox, noctis, f.  night.

DR	The moon and the stars to rule the night: for his mercy endures for ever.
Brenton	The moon and the stars to rule the night; for his mercy endures for ever.
MD	The moon and the stars as rulers of the night, for his mercy endureth forever
Cover	the moon and the stars to govern the night (for his mercy endureth for ever);

Psalm 135

Vulgate	Douay-Rheims
Alleluja.
1 Confitémini Dómino, quóniam bonus: * quóniam in ætérnum misericórdia ejus.	Praise the Lord, for he is good: for his mercy endures for ever.
2  Confitémini Deo deórum: * quóniam in ætérnum misericórdia ejus.	2 Praise the God of gods: for his mercy endures for ever.
3  Confitémini Dómino dominórum: * quóniam in ætérnum misericórdia ejus.	3 Praise the Lord of lords: for his mercy endures for ever.
4  Qui facit mirabília magna solus: * quóniam in ætérnum misericórdia ejus.	4 Who alone does great wonders: for his mercy endures for ever.
5  Qui fecit cælos in intelléctu: * quóniam in ætérnum misericórdia ejus.	5 Who made the heavens in understanding: for his mercy endures for ever.
6  Qui firmávit terram super aquas: * quóniam in ætérnum misericórdia ejus.	6 Who established the earth above the waters: for his mercy endures for ever.
7  Qui fecit luminária magna: * quóniam in ætérnum misericórdia ejus.	7 Who made the great lights: for his mercy endures for ever.
8  Solem in potestátem diéi : * quóniam in ætérnum misericórdia ejus	8 The sun to rule the day: for his mercy endures for ever.
9  Lunam et stellas in potestátem noctis: * quóniam in ætérnum misericórdia ejus.	9 The moon and the stars to rule the night: for his mercy endures for ever.
10  Qui percússit Ægyptum cum primogénitis eórum: * quóniam in ætérnum misericórdia ejus.	10 Who smote Egypt with their firstborn: for his mercy endures for ever.
11  Qui edúxit Israël de médio eórum: * quóniam in ætérnum misericórdia ejus.	11 Who brought out Israel from among them: for his mercy endures for ever.
12  In manu poténti, et bráchio excélso : * quóniam in ætérnum misericórdia ejus.	12 With a mighty hand and with a stretched out arm: for his mercy endures for ever.
13  Qui divísit Mare Rubrum in divisiónes: * quóniam in ætérnum misericórdia ejus.	13 Who divided the Red Sea into parts: for his mercy endures for ever.
14  Et edúxit Israël per médium ejus: * quóniam in ætérnum misericórdia ejus.	14 And brought out Israel through the midst thereof: for his mercy endures for ever.
15  Et excussit Pharaónem, et virtútem ejus in Mari Rubro: * quóniam in ætérnum misericórdia ejus.	15 And overthrew Pharao and his host in the Red Sea: for his mercy endures for ever.
16  Qui tradúxit pópulum suum per desértum: * quóniam in ætérnum misericórdia ejus.	16 Who led his people through the desert: for his   mercy endures for ever.
17  Qui percússit reges magnos: * quóniam in ætérnum misericórdia ejus.	17 Who smote great kings: for his mercy endures for ever.
18  Et occídit reges fortes : * quóniam in ætérnum misericórdia ejus.	18 And slew strong kings: for his mercy endures for ever.
19  Sehon, regem Amorrhæórum: * quóniam in ætérnum misericórdia ejus.	19 Sehon king of the Amorrhites: for his mercy endures for ever.
20  Et Og, regem Basan: * quóniam in ætérnum misericórdia ejus.	20 And Og king of Basan: for his mercy endures for ever.
21  Et dedit terram eórum hereditátem : * quóniam in ætérnum misericórdia ejus.	21 And he gave their land for an inheritance: for his mercy endures for ever.
22  Hereditátem Israël, servo suo : * quóniam in ætérnum misericórdia ejus.	22 For an inheritance to his servant Israel: for his mercy endures for ever.
23  Quia in humilitáte nostra memor fuit nostri: * quóniam in ætérnum misericórdia ejus.	23 For he was mindful of us in our affliction: for his mercy endures for ever
24  Et redémit nos ab inimícis nostris: * quóniam in ætérnum misericórdia ejus.	24 And he redeemed us from our enemies: for his mercy endures for ever.
25  Qui dat escam omni carni: * quóniam in ætérnum misericórdia ejus	25 Who gives food to all flesh: for his mercy endures for ever.
26  Confitémini Deo cæli: * quóniam in ætérnum misericórdia ejus.	26 Give glory to the God of heaven: for his mercy endures for ever.
27  Confitémini Dómino dominórum: * quóniam in ætérnum misericórdia ejus.	Give glory to the Lord of lords: for his mercy endures for ever

The next part in this series of notes can be found here.