Psalms 118:81
My soul hath fainted after thy salvation: and in thy word I have very much hoped.
Open Psalms 118:81 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Caph Defecit in salutare tuum anima mea, et in verbum tuum supersperavi.
- Septuagint (Swete)
- Ἐκλείπει εἰς τὸ σωτήριόν σου ἡ ψυχή μου, καὶ εἰς τὸν λόγον σου ἐπήλπισα.
- Hebrew (WLC) shown from Psalms 119:81
- כָּלְתָ֣ה לִתְשׁוּעָתְךָ֣ נַפְשִׁ֑י לִדְבָרְךָ֥ יִחָֽלְתִּי
Haydock's commentary
Salvation. All the saints sighed after our Saviour's coming, (Matthew xiii. 17.) as they still do, 2 Timothy iv. 8. (Worthington)
The deliverance from Babylon was a figure of redemption. The next verse is of the same import. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine Expositions on the Book of Psalms, Caph
81. “My soul hath failed for Thy salvation: and I have hoped because of Thy word” ( ver. 81 ). It is not every failing that should be supposed to be blameable or deserving punishment: there is also a failing that is laudable or desirable.…For it is said of a good failing: “My soul hath a desire and failing to enter into the courts of the Lord.” So also here he saith not, faileth away from Thy salvation, but “faileth for Thy salvation,” that is, towards Thy salvation. This losing ground is therefore good: for it doth indicate a longing after good, not as yet indeed gained, but most eagerly and earnestly desired. …
St Gregory Nazianzen Panegyric on His Brother S. Cæsarius
22. But now, laying aside lamentation, I will look at myself, and examine my feelings, that I may not unconsciously have in myself anything to be lamented. O ye sons of men, for the words apply to you, how long will ye be hard-hearted and gross in mind? Why do ye love vanity and seek after leasing, supposing life here to be a great thing and these few days many, and shrinking from this separation, welcome and pleasant as it is, as if it were really grievous and awful? Are we not to know ourselves? Are we not to cast away visible things? Are we not to look to the things unseen? Are we not, even if we are somewhat grieved, to be on the contrary distressed at our lengthened sojourn, like holy David, who calls things here the tents of darkness, and the place of affliction, and the deep mire, and the shadow of death; because we linger in the tombs we bear about with us, because, though we are …