Skip to main content

Full text of "The complete ascetical works of St. Alphonsus"

See other formats





Reverend John Francis MucklB 

" j, F MUCHLlu 








24 vols., Price, per vol., net, $1.25. 
Each book is complete in itself, and any volume will be sold separately. 

Volume I. PREPARATION FOR DEATH ; or, Considerations on the 
Eternal Truths. Maxims of Eternity Rule of Life. 

Pious Reflections. Spiritual Treatises. 

Prayer. Mental Prayer. The Exercises of a Re 
treat. Choice of a State of Life, and the Vocation 
to the Religious State and to the Priesthood. 

CHRIST ; or, The Mysteries of Faith. 


" VI. THE HOLY EUCHARIST. The Sacrifice, the Sacrament, 
and the Sacred Heart of Jesus Christ. Practice of 
Love of Jesus Christ. Novena to the Holy Ghost. 

" VII., VIII. GLORIES OF MARY: i. Explanation of the Salve 
Regina, or, Hail, Holy Queen. Discourses on the 
Feasts of Mary. 2. Her Dolors. Her Virtues. Prac 
tices. Examples. Answers to Critics. Devotion to the 
Holy Angels. Devotion to St. Joseph. Novena to St. 
Teresa. Novena for the Repose of the Souls in Pur 

" IX. VICTORIES OF THE MARTYRS ; or, the Lives of the Most 
Celebrated Martyrs of the Church. 

sixteen Chapters. 2. The last eight Chapters. Appen 
dix and various small Works. Spiritual Letters. 

collection of Material for Ecclesiastical Retreats. 
Rule of Life and Spiritual Rules. 

" XIII. THE HOLY MASS : Sacrifice of Jesus Christ. Ceremo 
nies of the Mass. Preparation and Thanksgiving. 
The Mass and the Office that are hurriedly said. 

" XIV. THE DIVINE OFFICE. Explanation of the Psalms and 

" XV. PREACHING : The Exercises of the Missions. Various 
Counsels. Instructions on the Commandments and 


"XVII. MISCELLANY. Historical Sketch of the Congregation 
of the Most Holy Redeemer. Rules and Constitutions 
of the Congregation of the Most Holy Redeemer. In 
structions about the Religious State. Lives of two 
Fathers and of a Lay Brother, C.SS.R. Discourses on 
Calamities. Reflections useful for Bishops. Rules 
for Seminaries. 




Benzieer Brothers. New York, Cincinnati, and Chicago. 





Bishop of Saint Agatha, and Founder of the Congregation of the Mast 
Holy Redeemer. 



RE-V- E TJ G- E 3ST IE G- IR I M M , 

Priest of the Congregation of the Most Holy Redeemer. 

Volume XIV. 





Memoriam gloriosi Congregation is SS. Redemptoris Fundatoris, centesimo, 
ab ejus obitu, adventante anno, pio et admodum opportune consilio recolere 
aggressus es, dum omnia ipsius opera anglice vertenda, et typis edenda curastio 
Summus itaque Pontifex, cui turn S. Doctoris exaltatio, turn fidelium utilitas 
summopere cordi est libentissime excepit 9 volumina hue usque edita, qua; Ei 
offerre voluisti. Ac dum meritas Tibi laudes de hac perutili tua cura prasbet, 
et gratias de filiali oblatione agit, Benedictionem, quam tuis obsequentissimis 
litteris petiisti, Erni quoque archiepiscopi Baltimorensis commendationi 
obsecundans, ex intimo corde impertiit. 

Haec ad Te deferens fausta cuncta ac felicia a Domino Tibi adprecor. 
Paternitatis Tuae, 


ROMAE, die 4 Junii, 1888. 



As the centenary of the death of the illustrious Founder of the Congrega 
tion of the Most Holy Redeemer drew near, you conceived the pious and 
appropriate plan of shedding a new lustre on his memory by translating all 
his works into English and publishing them. The Holy Father, therefore, 
who has at heart the spiritual advancement of the faithful, as well as the 
exaltation of the holy Doctor, has most graciously accepted the nine volumes 
thus far published, which you wished to present to him. While bestowing 
upon you well-deserved praise for your useful labor, and thanking you for 
the gift inspired by your filial love, he gives you from his heart the blessing 
which you humbly asked for in your letter, complying also with the request of 
the Most Rev. Archbishop of Baltimore. 

As the bearer of this, I wish you all happiness in the Lord. 
I am. Reverend Sir, 

Your obedient servant, 


ROME, June 4, 1888. 


Explanation of the Psalms and Canticles. 



Doctor of the Church. 



Priest of the Congregation of the Most Holy Redeemer. 

J. F. 


Printers to the Holy Apostolic See. 



OCT 2 1954 


By virtue of the authority granted me by the Most Rev. Nicholas 
Mauron, Superior-General of the Congregation of the Most Holy 
Redeemer, I hereby sanction the publication of the work entitled 
the "DIVINE OFFICE," etc., which is Volume XIV. of the new and 
complete edition in English of the works of St. Alphonsus de Liguori, 
calred " The Centenary Edition." 


Sup Prov. Baltimorensis. 

BALTIMORE, MD., March 25, 1889. 

Copyright, 1889, by Elias Frederick Schauer. 






I. General idea of the Psalms, 17 

A compendium of the Old Testament, 17. A prophetic 
history of the New Testament, 17. An admirable book 
of prayer, 17. 

II. The aim and plan of this work, 18 

Simple translation of easy verses, 18. The Vulgate, 19. 
Actual inferiority of the Hebrew text, 19. Superiority 
and authenticity of the Vulgate, 20. Insufficiency of 
all other versions, 20. Practical aim of this work, 20. 

III. The author of the Psalms, 21 

David the principal author of the Psalms, 21. All the 
psalms are inspired, 22. 

IV. The superiority of the Vulgate, 22 

The Hebrew text very much altered, 22. Two old Latin 
translations of the Psalms, 23. The Vulgate alone de 
clared to be authentic, 23. The Vulgate agrees with 
the Septuagint version, 24. Agreement of the breviary 
with the Vulgate, 24. 
V. The titles of the Psalms, 24 

Insolvable difficulties on the subject of titles, 24. 
VI. The composition of the Psalms, 25 

The psalms composed in verse, 25. Impossibility of de 
termining the metre, 25 

VII. The recitation of the Office, 26 

The great importance of the divine Office as regards the 
faithful, 26. The divine Office specially important to 
priests, 26. What treasures of grace one finds in the 
Office, 27. What happiness is enjoyed in reciting the 
Office. 27. 

> Contents. 



XCIV. Venite, exultemus Domino, 29 

I. Beatus vir, qui non abiit, 3 1 

II. Quare fremuerunt gentes 34 

III. Domine, quid multiplicati sunt, 39 

VI. Domine, ne in furore tuo . . . miserere, ... 41 

VII. Domine Deus meus, 43 

VIII. Domine, Dominus noster, 46 

.IX. Confitebor tibi . . . ; narrabo, 49 

X. In Domino confido, 55 

XI. Salvum me fac, Domine, 57 

XII. Usquequo, Domine, 58 

XIII. Dixit insipiens . . . in studiis suis 59 

XIV. Domine, quis habitabit, 61 

XV. Conserva me, Domine, 62 

XVI. Exaudi, Domine, justitiam meam, 64 

XVII Diligam te, Domine, 68 

XVIII. Coeli en arrant gloriam Dei, 75 

XIX. Exaudiat te Dominus, 78 

XX. Domine, in virtute tua 80 


XXVI. Dominus illuminatio mea, 83 

XXVII. Ad te, Domine, clamabo 85 

XXVIII. Afferte Domino, filii Dei, 88 

XXIX. Exaltabo te, Domine 90 

XXX. In te Domine speravi, 93 

XXXI. Beati, quorum remissae sunt iniquitates, .... 97 

XXXII. Exultate justi in Domino, 100 

XXXIII. Benedicam Dominum 102 

XXXIV. Judica, Domine, nocentes me, 105 

XXXV. Dixit injustus, ut delinquat, 109 

XXXVI. Noli aemulari in malignantibus, 112 

XXXVII. Domine ne in furore tuo ... Quoniam, .... 118 


XXXVIII. Dixi: Custodiam vias meas, 121 

XXXIX. Expectans expectavi Dominum, 124 

XL. Beatus, qui intelligit super egenum, 129 

XLI. Quemadmodum desiderat cervus, 132 



XLIII. Deus, auribus nostris audivimus, 135 

XLIV. Eructavit cor meum verbum bonum, 138 

XLV. Deus noster, refugium et virtus, 142 

XLVI. Omnes gentes, plaudite manibus, 144 

XLVII. Magnus Dominus, et laudabilis nimis, 146 

XLVIII. Audite haec omnes gentes, 148 

XLIX. Deus deorum, Dominus locutus est, 152 

LI. Quid gloriaris in malitia, 156 


LII. Dixit insipiens ... in iniquitatibus, 158 

LIV. Exaudi, Deus, orationem meam, et me, .... 159 

LV. Miserere mei, Deus, quoniam 163 

LVI. Miserere mei, Deus, miserere mei, 165 

LVII. Si vere utique justitiam loquimini, 167 

LVIII. Eripe me de inimicis meis, 169 

LIX. Deus, repulisti nos, 172 

LX. Exaudi, Deus, deprecationem meam, 174 

LXI. Nonne Deo subjecta erit anima mea ? 176 

LXIII. Exaudi, Deus, orationem meam, cum, .... 177 

LXV. Jubilate Deo, omnis terra, psalmum, 179 

LXVII. Exurgat Deus et dissipentur, 181 


LXVIII. Salvum me fac, Deus 189 

LXIX. Deus, in adjutorium meum intende, 194 

LXX. In te, Domine, speravi, 195 

LXXI. Deus, judicium tuum regi da, 199 

LXXII. Quam bonus Israel Deus, 204 

LXXIII. Ut quid, Deus, repulisti in finem ? 209 

LXXIV. Confitebimur tibi, Deus, 214 

LXXV. Notus in Judaea Deus, 217 

LXXVI. Voce mea ad Dominum . . .; ad Deum, .... 219 

LXXVII. Attendite, popule meus, legem meam, 223 

LXX VII I. Deus, venerunt Gentes 235 

LXXIX. Qui regis Israel, intende, 237 


LXXX. Exultate Deo, adjutori nostro, 242 

LXXXI. Deus stetit in synagoga deorum, 245 

LXXXII. Deus, quis similis erit tibi ? 246 

LXXXI II. Quam dilecta tabernacula tua, 249 

8 Contents. 


LXXIV. Benedixisti, Domine, terram tuam, 252 

LXXXV. Inclina, Domine, aurem tuam, 255 

LXXXVI. Fundamenta ejus in montibus sanctis, 258 

LXXXVII. Domine Deus salutis meae, 260 

LXXXVIII. Misericordias Domini, 264 

XCIII. Deus ultionum, Dominus, 275 

XCV. Cantate Domino, . . . cantate, 278 

XCVI. Dominus regnavit; exultet terra, 281 


XCVII. Cantate Domino; . . . quia, 283 

XCVIII. Dominus regnavit, irascantur populi, 284 

XCIX. Jubilate Deo, omnis terra; servile 286 

C. Misericordiam et judicium cantabo tibi 287 

CI. Domine, exaudi, . . . et clamor meus, .... 289 

CII. Benedic, anima mea; . . . et omnia, 294 

CI1I. Benedic, anima mea: . . . Domine Dus, . . . 297 

CIV. Confitemini Domino, et invocate, 303 

CV. Confitemini Domino . . . quis loquetur, .... 310 

CVI. Confitemini Domino . . . Dicant, 319 

CVII. Paratum cor meum, Deus 324 

CVIII, Deus, laudem meam ne tacueris, 326 


XCII. Dominus regnavit, decorem indutus est, .... 333 

XCIX. Jubilate Deo, omnis terra; servite, .... 286, 334 

LXII. Deus, Deus, meus, ad te de luce vigilo, .... 334 

LXVI. Deus misereatur nostri, 336 

Canticle of the Three Children. Benedicite, 337 

CXLVIII. Laudate Dominum de coelis, 339 

CXLIX. Cantate Domino; . . . laus ejus, 342 

CL. Laudate Dominum in sanctus ejus, 343 

Canticle of Zachary. Benedictus Dominus, . 344 


L. Miserere mei, Deus, secundum, 346 

V. Verba mea auribus percipe, Domine, 351 

Canticle of the Prophet Isaias. Confitebor tibi, Domine, . . . 3^3 


XLII. Judica me, Deus, et discerne 355 

Canticle of Ezechias. Ego dixi, 356 

Contents. 9 



LXIV. Te decet hymnus, Deus, in Sion, 360 

Canticle of Anna, Mother of Samuel. Exultavit cor meum, . . 362 


LXXXIX. Domine, refugium factus es nobis, 365 

Canticle of Moses. Cantemus Domino, 369 


CXLII. Domine, exaudi; . . . auribus percipe, .... 374 

Canticle of Habacuc. Domine, audivi, 376 


XCI. Bonum est confiteri Domino, 385 

Canticle of Moses. Aud te, coeli, 388 


LIII. Deus, in nomine tuo salvum me fac, 397 

CXVII. Confitemini Domino . . . Dicat mine, .... 398 

XXIII. Domini est terra, et plenitude ejus, 403 

XXIV. Ad te, Domine, levavi animam meam, 405 

XXV. Judica me, Domine, quoniam ego 409 

XXII. Dominus regit me, et nihil mihi deerit, .... 411 

XXI. Deus, Deus meus, respice in me, 413 

CXVII I. Beati immaculati in via, 420 


CIX. Dixit Dominus Domino meo 446 

CX. Confitebor tibi, ... in concilio justorum, ... 451 

CXI. Beatus vir qui timet Dominum, ....... 453 

CXII. Laudate, pueri, Dominum, 455 

CXIII. In exitu Israel de ^Egypto, 456 

Canticle of the Blessed Virgin Mary. Magnificat, 459 


CXIV. Dilexi, quoniam exaudiet Dominus, 462 

CXV. Credidi, propter quod locutus sum, 463 

CXVI. Laudate Dominum, omnes gentes, 465 

CXIX. Ad Dominum, cum tribularer, clamavi, .... 465 

CXX. Levavi oculos meos in monies, 466 

1O Contents. 



CXXI. Leetatus sum in his quse dicta sunt mihi 4 68 

CXXII. Ad te levavi oculos meos, . 469 

CXXIII. Nisi quia Dominus erat in nobis, 47 

CXXIV. Qui confidunt in Domino, 47 

CXXV. In convertendo Dominus captivitatem, .... 47 1 


CXXVI. Nisi Dominus aedificaverit domum, 473 

CXXVII. Beati omnes qui timent Dominum, 474 

CXXVIII. Saepe expugnaverunt me 475 

CXXIX. De profundis clamavi ad te 477 

CXXX. Domine, non est exaltatum cor meum, .... 47$ 


CXXXI. Memento, Domine, David 479 

ICXXXI. Ecce quam bonum 4 82 

CXXXIV. Laudate nomen Domini, . 43 

CXXXV. Confitemini Domino . . . Confitemini ,. . . . 4 8 5 

CXXXVI. Super flumina Babylonis, illic sedimus 4 8 7 


CXXXVII. Confitebor tibi, . . . quoniam audisti, .... 489 

CXXXVIII. Domine, probasti me, 49* 

CXXXIX. Eripe me, Domine, ab homine malo 495 

CXL. Domine, clamavi ad te, 497 

CXLI. Voce mea ad Dominum; . . . ad Dominum, . . 499 


CXLIII. Benedictus Dominus Deus meus, 501 

CXLIV. Exaltabo te, Deus meus Rex, ... - 503 

CXLV. Lauda, anima mea, Dominum, 505 

CXLVI. Lauda Dominum, quoniam, 507 

CXLVII. Lauda, Jerusalem, Dominum, 508 


IV. Cum invocarem, exaudivit me Deus, 510 

XXX. In te, Domine, speravi, 512 

XC. Qui habitat in adjutorio Altissimi, 512 

CXXXIII. Ecce nunc benedicite Dominum, 516 

Canticle of Simeon. Nunc dimittis, 516 

INDEX, 5*9 


ST. ALPHONSUS was seventy-eight years old when in 1774 he 
OF THE DIVINE OFFICE. This difficult work, composed at so ad 
vanced an age, amidst sufferings almost continual, and numerous 
occupations, excited at Naples the admiration of learned men. 
According to Canon Massa, professor of theology and ecclesi 
astical examiner, the author in his work explains so skilfully 
the sense and the obscure passages of the psalms, that without 
taking anything from the purity of the inspired word he aids 
both the heart and the mind of those that read it. The Holy 
See has frequently praised and recommended all the works of 
St. Alphonsus; but the decree of March 23, 1871, which con 
ferred on St. Alphonsus the title of Doctor of the Church, 
makes special mention of this work, speaking of it as one of 
his most useful and salutary works. The decree says : " He 
[St. Alphonsus] has made clear dark passages of the Holy 
Scriptures, both in his ascetic writings, which are freighted 
with a celestial odor, and in a most salutary commentary, in 
which, for the nourishment of piety and the instruction of the 
soul, he has given expositions of the Psalms, as well as of the 
Canticles, for the benefit especially of those obliged to its reci 

Our holy author wished above all to give, not an explana 
tion, but, as the title expresses it, a translation of the psalms, 
so that even those that do not understand Latin may avail 
themselves of it; and he thus proceeds in his work: He takes 
each verse of the psalms separately, and gives of it a more or 
less extended paraphrase, which is accompanied or inter 
spersed by diverse explanations. We have judged it proper, 
and even necessary, to modify this method in the present 
volume ; namely, we have given in parallel columns the Latin 

1 2 Notice* 

text and the English translation.* Below the psalms we have 
placed the explanations that are given by the holy author, and 
at the bottom of the page foot-notes are here and there added 
whenever they were found to be necessary. It must be re 
marked that all the foot-notes have been added by the French 
translator, the Rev. Father Dujardin, C.SS. R., upon whose work 
the present translation is based. By the kind permission of the 
Rev. T. Livius, C.SS.R., we have freely used his translation in 
the preparation of this volume. ED. 

* We have adopted the Douay Version of the Psalms, as published 
by D. & J. Sadlier & Co. , New York, under the direction of Dr. John 
Gilmary Shea, with the approbation of the late Cardinal McCloskey. 

EHtrinc (Dffice. 


EDebication ta l)is Ijolincss Clement ti)e ^ourteentl). 


It is to your Holiness that I present this book. To whom 
could I more justly dedicate it than to the supreme head of the 
Church to him who holds on earth the place of Jesus Christ? 
In this work, composed in the last years of my life, when my 
infirmities warn me of approaching death, I undertake to 
explain the psalms of David, the recitation of which, after the 
administration of the sacraments and the preaching of the 
divine word, is the holiest occupation of persons consecrated 
to God ; for by reciting here below the divine Office, they are 
associated with the angels, who celebrate in heaven the glory 
of the Saviour. 

I will not here enlarge upon the many encomiums that your 
Holiness deserves in so many respects; in order not to offend 
your modesty, I refrain from praising so many virtues that 
shine forth before the whole world, and especially your morti 
fied life, your detachment from the bonds of flesh and blood 
and from human considerations. But it is impossible for me 
not to exalt the prudence, of which your Holiness has given so 
glorious a proof by taking measures, so full of wisdom, whereby 
you have sought to calm the agitation caused by a diversity of 
opinion among those who are otherwise devoted to the welfare 
of the Church. 

I venture to hope that your Holiness will receive my work, 
which, it seems to me, all those that recite the divine Office 
may advantageously use ; for among them there are found some 
who, from their little knowledge of the Latin tongue, do not 
understand the words and still less the sense of the psalms; and 
this all the more because the greater number of them presents 
even to the learned insoluble difficulties. It is true that many 
have undertaken to explain this part of our holy books; but, 
written in Latin and in a lofty style, their works are not so 

1 6 Dedication to his Holiness Clement XIV. 

generally useful as they might be. For this reason I have made 
it my study to render as clear as possible the thought of the 
psalmist, so that priests and religious, in reciting the breviary, 
may understand well what they say, and may consequently re 
cite it with more attention. 

I lay, then, this my book at the feet of your Holiness, beg 
ging you to correct it, if it merits correction, and to bless it if 
you think that it will produce some good among souls. Hum 
bly prostrate at the throne of your Holiness, I kiss your feet, 
while at the same time I humbly ask your holy benediction, and 
declare myself 

Ever the very humble, devoted, ar d obedient son and servant 
of your Holiness, 

Bishop of St. Agatha of the Goths. 


I. General Idea of the Psalms. 

IN the preface to his commentary on the psalms, Cardinal 
Bellarmine says that the psalter is a compendium of the Old 
Testament. In fact, all that Moses has written concerning the 
Hebrew people and the law. all that the prophets have an 
nounced after him, we find in the chants of David, as St. 
Augustine observes: "The book of psalms contains all that the 
other canonical books contain as useful to souls; it is like an 
immense treasure in which each one finds, to his own greatest 
advantage, the riches of heavenly doctrine." 1 Every one that 
pays but slight attention will ascertain that the psalms abound in 
divine lights, in holy maxims, in fervent prayers, without count 
ing the many prophecies that David alone gives us, particularly 
in relation to the redemption wrought by Jesus Christ. 

Let one read on this subject psalms II., XV., XXL, XLV., 
LXVIIL, and also other psalms: in them are clearly predicted 
the reign of Jesus Christ, his birth, his preaching, his miracles, 
his Passion, his resurrection, his ascension into heaven, and the 
establishment of his Church, as he himself declared to his dis 
ciples : All things imist needs be fulfilled, which are written in the 
law of Moses, and in the Prophets, and in the Psalms, concerning 


Moreover, in these inspired pages are everywhere found senti 
ments of divine love, acts of patience, of humility, of meekness, 

1 "Psalmorum liber, quaecumque utilia sunt ex omnibus (Libris ca- 
nonicis) continet, et communis quidam bonae doctrinae thesaurus est, apte 
singulis necessaria subministrans." Praf. in Ps. 

2 " Quoniam necesse est impleri omnia quae scripta sunt in Lege 
Moysi, et Prophetis, et Psalmis de me." Luke, xxiv. 44. 

1 8 Introduction. 

of forgetfulness of injuries, of strength of soul, and of confi 
dence in God. In reciting, therefore, the divine Office every 
one should apply to himself the sentiments and the acts of the 
royal prophet sentiments of holy fear, of confidence in God, of 
thanksgiving; acts of good desires, of humility, of offering of 
one s self; of love, of praise ; and especially all the prayers that he 
addresses to the Lord to obtain the pardon of his sins, as well 
as to obtain light and the help necessary for salvation. If God 
requires that in the whole Church these psalms should be re 
cited, he certainly wishes that every one, while reciting them 
should apply to his own soul the acts and the prayers that 
David made for himself. Again, when we meet with a prayer 
that the psalmist addressed to God for the entire Hebrew 
people, we should have in view the Christian people. So also 
when the royal prophet speaks of his enemies this being 
oftenest understood, according to the literal sense, of his many 
persecutors we should think of the evil spirits, who are indeed 
our worst enemies, since they seek to deprive us of the life of 
the soul rather than of the life of the body. 

II. The Aim and Plan of this Work. 

Many of the psalms are easy to understand ; but many others 
are difficult and obscure. Hence, to render the reading of them 
intelligible and profitable to the faithful, the holy Fathers em 
ployed every means dogmatical interpretations, moral expla 
nations, eloquent preaching, and even expositions easily under 
stood by persons of ordinary intelligence. 


For my part, this is what I have proposed to do in the present 
work : In regard to those verses that are more easy, I shall con 
tent myself with giving a simple translation, in order that those 
whose duty it is to recite the breviary may acquit themselves 
of it with so much more pious attention and spiritual profit, 
and while grasping better the meaning of the words, they may 
be more penetrated with the heavenly maxims and holy affec 
tions that are contained in the psalms. Oh, how great is the 
merit of a single Office recited with devotion J 

Introduction. \ 9 


But now in regard to obscure passages, I must acknowledge 
that when I undertook this work it seemed to me to offer no 
difficulty, considering that I had taken care to supply myself 
with a large number of excellent commentators. I had made 
a mistake; for when I set to work it appeared to me extremely 
difficult and most laborious : often, in fact, I saw myself stopped 
short, being embarrassed and undecided among so many dif 
ferent explanations given by the commentators. SometimesA 
having spent whole hours in consulting different authors about 
a text, I remained more perplexed than ever when I found soy 
many opinions opposed to one another. Finally, not to aban-~ 
don my undertaking altogether, I resolved not to give all the 
explanations furnished by interpreters, nor all the questions 
raised by the learned, but simply to propose the interpretation 
that should appear to me more generally adopted and most 
conformable to our Vulgate. This is the rule that I have fol 


As to the Vulgate. Xavier Mattei, in his translation of the 
psalms, a translation into verse which is scientific, and which 
has caused him much labor, observes that modern critics, 
especially Protestants, every time that they meet with a ver 
sion different from that of the Vulgate, eagerly adopt it with 
out examining whether or not it be preferable. 

There is no doubt that the Hebrew text, being the original 
text, deserves, when considered by itself, to be preferred to all 
the versions; but the learned generally agree in saying that 
the original Hebrew is no longer perfectly exact. Indeed, Sal- 
meron, Morinus, and others teach that the Jews have altered it 
out of hatred to Christianity; many, with Bellarmine, think 
that many errors crept in through ignorance, or by the negli 
gence of copyists. It should especially be remarked, that after 
the fifth century the Jewish doctors, called Masorites, 1 have 

1 The writers of the Masora, a Jewish critical work on the text of 
the Hebrew Scriptures, composed by several learned rabbis of the 
school! of Tiberias, in the eighth and ninth centuries. ED. 

2O Introduction. 

added to the Hebrew text signs that one never had seen, that 
is, points that should have taken the place of vowels, and that 
became the occasion of numerous equivocations and discordant 

The Council of Trent, therefore, did not wish to do for the 
Hebrew text what it did for the Latin text of the Vulgate; for 
the latter it has declared to be authentic by presenting it as 
exempt from all error, at least in what concerns the dogmas of 
faith and moral precepts. Hence, in his dissertation on the 
transmission and preservation of the holy Scriptures, Xavier 
Mattel concludes that, there being given no matter what He 
brew passage or text, and the Vulgate not agreeing with it, one 
should keep to the Vulgate : " Not," he adds, " that this version 
is more authentic than the Hebrew text, but because it may be 
believed, on the one hand, that the passage in question is no 
longer to be found in the Hebrew as it was there primitively; 
and on the other hand, that this primitive text is found exactly 
reproduced in the Vulgate the only version that has merited 
to be approved by the Church." 


Moreover, let every one be persuaded that there are in many 
psalms many verses so obscure, that notwithstanding all the 
care that one bestows upon them, one will never understand 
their meaning without the special assistance of God. 


Some, no doubt, will say to me that it is useless to explain 
the psalms after so many illustrious interpreters have done so. 
I declare, however, that it has not been useless as far as I my 
self am concerned ; since, in consequence of this work, I recite 
my breviary with much more attention than formerly when 
there were many passages that I did not understand ; I hope 
that the same may happen to many other persons. In order, 
therefore, to aid as much as possible those who must recite the 
Office, I have resolved to follow, not the order of the psalms, 
but that of the breviary. 

Introduction. 2 1 

III. The Author of the Psalms. 

There at first present themselves certain preliminary ques 
tions which sacred interpreters discuss among themselves; 
namely, the authorship of the psalms ; to which of three texts 
Hebrew, Greek, Latin one should give the preference ; the 
titles of the psalms ; their composition, that is to say, whether 
they were composed in verse or in prose. On all these contro 
verted points I only wish to set forth in a few words the opin 
ions most generally received, leaving to the reader the task of 
further continuing his studies in order to find out the truth so 
far as it may be ascertainable. 


That the holy king David is the author at least of a great 
part of the psalms, one cannot deny; for the Bible shows us 
the Levites occupied in the Temple chanting the psalms, of 
which David is declared the author: And the priests stood in 
their offices : and the Levites with the instruments of music of the 
Lord, which king David made to praise the Lord ; becaiise His 
mercy endureth forever, singing the hymns of David by their 
ministry* Several Fathers of the Church, as St. Augustine, 2 
St. John Chrysostom, Theodoret, 3 and others, recognized David 
as the sole author of the whole psalter; but St. Hilary, 4 St. 
Athanasius, 5 St. Isidore of Pelusium, etc., are of opinion that 
many of the psalms have another origin, particularly those that 
bear in their titles the names of different personages, such 
as Asaph, Idithun, Ethan, etc. "We ascribe these inspired 
hymns," says St. Jerome, "to the authors whose names appear 
in the titles." 6 It is true, St. Augustine and Theodoret give us 
these different names as the names of the singers, and not as 
those of the authors. But St. Jerome, maintaining his opinion, 
replies : " We know that it is an error to look upon David as 

1 " Stabant Levitae in organis carminum Domini, quae /ecit David rex 
ad laudandum Dominum : Quoniam in aeternum misericordia ejus ; 
hymnos David canentes per manus suas." 2 Par. vii. 6. 

4 De Civil. Dei, 1. xvii. c. 14. 3 Prtef. in Ps. 

4 In Libr. Ps. prol. 6 Syn. S. Script. 1. 13. 

6 " Psalmos omnes eorum testamur auctorum qui ponuntur in tit ilis." 
Praf. in Ps. juxta hebr. verit. 

2 2 Introduction. 

the author of the whole psalter, to the exclusion of the persons 
mentioned in the titles." 1 St. Augustine himself, explaining 
the title of the first of the psalms, does not hesitate to say that 
"not all are David s." 2 Hence we may rightly conclude with 
Dom Calmet 3 and most of the interpreters, that David com 
posed not all but the greater number of the psalms. 


" Moreover," says Theodoret, with much wisdom, "what ad 
vantage can it be to me to know the different authors? for it is 
certain that all have written under the inspiration of the Holy 
Ghost." 4 St. Gregory the Great expresses beautifully the same 
thought: "Since we regard the Holy Ghost as the author of 
the psalms, to ask then what hand has written them, is it not the 
same as asking when reading a letter what pen has been used 
in writing it?" 6 Indeed, we read these inspired pages and we 
know that all are divine ; what does it then matter what pen 
has formed the letters ? 

IV. The Superiority of the Vulgate. 

It is certainly with the Hebrew text, as being the original 
text, that all the versions of the psalms should be made to 


But as we have already said, this rule is actually no longer 
sure, for the Hebrew text, as it exists at the present day, is full 
of faults, due to the negligence of copyists or to the incorrect 
ness of printers ; add to this that the Rabbinists have invented 
those vowel points that have caused so many ambiguities and 
even errors. Hence it follows: (i) That among the inter- 

1 " Sciamus errare eos qui omnes Psalmos David arbitrantur, et non 
eorum quorum nominibus inscripti sunt." Rp. ad Cypr, 

2 " Non omnes Psalmi a David editi sunt." In Ps. i. adnot. 

3 Pref. gen. sur les Ps. n. 2. 

1 "Quamnam mihi afferunt utilitatem sive horum sive illorum sint 
,aiqui, cum certum sit ex virtute Spiritus Sancti omnes conscripsisse ?" 
In omnes Ps. prol. 

5 " Cum ejus rei Spiritum Sanctum auctorem tenemus, quia scriptorem 
quaerimus? quid aliud egimus, nisi, legentes litteras, de calamo per- 
scrutamur?" Pro;/, in Job, c. i. 

Introduction. 2 3 

preters some understand the Hebrew text in one w?.y, others in 
another way ; (2) that, according to the remark of several com 
mentators, one arrives at the true sense of the psalms much less 
by the aid of the original text than by the aid of the transla 
tions, and particularly of the version of the Septuagint, which 
is regarded as the most exact ; for it was made before the alter 
ations were effected in the Hebrew text. 

However, the Latin version of the Vulgate, called Itala by 
St. Augustine and Veins by St. Gregory, is on the whole the 
best of all, notwithstanding its unadorned style; this we learn 
from the fact that it has generally been used in the primitive 
Church, after St. Jerome had corrected it according to the Sep 
tuagint version. It is well to remark that St. Jerome after 
wards undertook another translation of the psalms, for which 
he used only the Hebrew text; but this second version, as 
Estius remarks, 2 was not received by the faithful, and much 
less by the religious, who did not feel disposed to give up their 
ancient psalmody. Hence it has been the practice of reciting 
the ancient psalmody, corrected by St. Jerome. 

As regards ourselves, the question is decided; for the Coun 
cil of Trent, having declared the Vulgate exempt from every 
substantial error, we regard it as the safest version. The 
Council says : " If any one receive not, as sacred and canonical, 
the said books entire with all their parts, as they have been used 
to be read in the Catholic Church, and as they are contained in 
the old Latin Vulgate edition, . . . and knowingly and deliber 
ately contemn them, let him be anathema." 3 This decree adds : 
"The holy Synod ordains and declares, that the said old and 
Vulgate edition, which, by the lengthened usage of so many ages, 
has been approved of in the Church, be in public lectures held 

1 De Doctr. chr. 1. 2, c. 5. 

2 In Psalm ii. 

"Si quis autem Libros ipsos integros cum omnibus suis partibus, 
prout in Ecclesia catholica legi consueverunt, et in veteri vulgata latina 
editione habentur, pro sacris et canonicis non susceperit, . . . et sciens 
et prudens contempserint, anathema sit." Sess. IV. 

24 Introduction. 

as authentic ; and that no one is to dare or presume to reject it 
under any pretext whatever." l 

Hence in this translation we shall for the most part adhere 
to the Vulgate ; and that because in the first place this version, 
exempt, as we know it to be, from every substantial error, offers 
us the surest text ; then, because it oftenest agrees with the 
Septuagint version, the authors of which labored on the He 
brew text long before the alterations to which it was afterwards 
subjected. Another consideration, no less powerful, is the end 
that I propose to myself, and of which I have spoken above, 
namely, to explain the sacred canticles as clearly as possible for 
the benefit of those that recite the divine Office. 

Now, as Urban VIII. declares in his Bull Divinam psalmo- 
diam, placed at the beginning of the breviary, there is but little 
difference between the psalms such as we recite them and the 
psalms such as are found in the Vulgate. I shall therefore 
usually follow the letter of the psalter such as is found in the 
breviary, without, however, renouncing the right of employing 
in other passages certain expressions in which it is not easy to 
understand the meaning either from the letter itself or from the 

V. The Titles of the Psalms. 

This question of titles is so confused that the interpreters, in 
spite of all their explanations, have not been able, it seems to 
me, to solve it. In fact, among these titles, many of them are 
very old ; as for the others, they have been added it is not 
known by whom some before and even long after the collec 
tion of Esdras ; we also find in the Septuagint and in the Vul 
gate certain titles that one should seek in vain in the Hebrew 
text. Besides, it is unknown whether the names expressed in 

1 " Statuit et declarat sancta synodus ut haec ipsa vetus et vulgata edi- 
tio quae longo tot saeculorum usu in ipsa Ecclesia probata est in publicis 
lectionibus, pro authentica habeatur, et ut nemo illam rejicere quovis 
prsetextu audeat vel praesumat. " Ibid. 

Introduction. 2 5 

the titles designate the authors or only the singers of the 

For these reasons I shall not undertake to explain these 
different titles; only I shall give at the head of each psalm a 
short summary of what it contains. 

VI. The Composition of the Psalms. 

The learned discuss the question whether David and the 
other inspired authors wrote the psalms in verse or in prose. 

Joseph Scaliger, in his " Notes on the Chronicle of Eusebius," 
thinks that the psalms were not written in verse, but in prose; 
although one finds in them, he adds, all the ornateness of 
poetry. Dom Calmet expresses the same opinion. 


St. Jerome, 1 and after him nearly all the learned, hold, on the 
cont.ary, that the psalms were composed in verse. 


As for determining the kind of verses and for stating pre 
cisely whether they are prosodical or syllabical, with or with 
out rhyme, this is what no one has ever been able nor will be 
able to do, since the character of the metre in use among the 
Hebrews is unknown, their language having become entirely 
strange to us. We are also ignorant of the Hebrew pronuncia 
tion ; for of old Hebrew was written without vowels, the num 
ber of which, owing to the vowel points introduced by the Rab- 
binists, went on increasing or diminishing according as the new 
punctuation increased or diminished the number of syllables. 
According to Xavier Mattei, the Hebrews wrote their poetic 
works in verses of free rhythm, without restricting themselves 
to any determined number of syllables, and without caring for 
artificial connections, the verses nearly resembling the choruses 
of the Greek tragedies. 

Having said thus much about these preliminary questions, I 
pass to the explanation of the psalms. Nevertheless, before 
entering upon this matter I wish, for the benefit of those per 
sons who are obliged to say the breviary, to offer a few more 
reflections which may help them much to recite it well, that 
is, with attention and devotion. 

1 Prxf. in Job. 

26 Introduction. 

VII. The Recitation of the Office. 


To praise God, to thank him for his benefits, to ask of him 
the graces necessary to eternal salvation this is what should 
be here below the only occupation of all men. But because 
seculars are absorbed by worldly occupations, the Church 
wishes that not only ecclesiastics, but that religious of both 
sexes should consecrate at least certain hours of the day to 
praising God, and praying to him for all the faithful as well as 
for the welfare of Christian society. Hence when the clerics, 
personifying in some way the whole Christian people, present 
themselves before God in order to recite the divine Office, it is 
a prayer truly universal that they offer before the throne of the 
Divinity. "There is no doubt," says St. Thomas of Aquin, 
"that the prayer is universal which the ministers of the Church 
offer to God in the name of the people." l 

The same holy Doctor thus shows us that in the divine 
Office there is a public function, imposed upon clerics for the 
preservation and increase of the Church. He says : Since to 
the chant of the hymns and the psalms the divine Office is 
celebrated, there is accomplished in the Church of God a 
public ministry, organized for the good of all." 2 St. Bernard 
had already said that upon ecclesiastics is chiefly incumbent a 
triple charge : to preach the word of God, to give good example, 
and to pray for all. " There are three obligations that remain 
to us: preaching, good example, prayer; and the latter sur 
passes the other two;" 3 this he adds, in order to exalt prayer 
above eloquence and the most beautiful examples of virtue. 

We thence understand what terrible punishments God re 
serves for those who, obliged to recite the Office, abstain from 

1 " Communis quidem oratio est, quae per ministros Ecclesiae, in per 
sona totius fidelis populi, Deo offertur." 2. 2, q. Ixxxiii., a. 12. 

2 " Orationibus et Psalmis vacare in Ecclesia. divinurn Officium cele- 
brando, est quoddam opus publicum ad Ecclesiae edificationem ordina- 
tum." Opusc, xxix. c. 5. 

" Manent tria haec : verbum, exemplum, oratio ; major autem his 
est oratio." Epist. 201, n. 3. 

Introdiidion. 27 

sayfng it either through wearisomeness or in order to give 
themselves to worldly amusements. But let us leave these 
persons who are struck with blindness, and let us speak of 
those who recite the Office in a careless manner. What a pity 
to see how certain priests recite the breviary in the streets, at 
some window, their eyes fixed on those passing by, or in the 
society of friends, with whom they laugh and jest, thus inter 
mingling the divine praises with worldly and improper conver 
sation, without paying any attention to the sacred words. If 
any one of them, when admitted to the presence of a great per 
sonage of this world, dared to speak to him in this way, he 
would certainly be driven away and punished. Alas! some 
priests have the audacity to treat God as if their mission was 
not to honor but to dishonor him. 

On the other hand, when one recites the Office with atten 
tion, what merit and what profit does one derive from it. 
What lights are then obtained from the divine words ! With 
what holy maxims is the soul penetrated ! How many acts of 
love, of confidence, of humility, of contrition, may one not 
make by merely paying attention to the verses that one re 
cites! Above all, what beautiful prayers are found in each 
psalm ! There is no doubt that, when recited with faith and 
fervor, they merit treasures of grace, according to the infallible 
promise made by our Lord that he would hear whoever prays 
to him : Ask, and it shall be given you^ For every one that ask- 
eth, receiveth? 

I add that the Office, recited without devotion and with the 
only thought of finishing it as soon as possible, becomes one of 
the heaviest burdens and at the same time is so tedious as to 
seem to be of an interminable length ; on the contrary, when it 
is recited with devotion, with a true desire of profiting by it, by 
applying mind and heart to the sacred words, its burden be 
comes light and sweet: of this all the saints have had experi 
ence. T!K saints found more pleasure in reciting the Office 

1 " Petite et dabitur vobis." Matt. viii. 7. 

* " Omnis enim qui petit, accipit." Luke, ix. 10. 

28 Introduction. 

than worldlings find in the midst of pastimes and amusements. 
One single Office recited with devotion may gain for us many 
degrees of glory in heaven. What treasures of merit will not 
they, then, amass after they have recited the breviary for thirty 
or forty years with the required devotion and piety ! 

This is what has inspired me with the difficult undertaking 
of translating the psalms. May those who by the duty of their 
state are bound to recite the breviary, recite it with merit and 
profit to their souls ! May they, while escaping the misfortune 
of reciting the breviary badly, be spared the pain of having one 
day to render a terrible account before the tribunal of God and 
then to expiate the innumerable faults that they have com 
mitted ! 




Sunday at Matins. 

Several corrections were made in this psalm by St. Jerome ; but the 
Church, not having introduced them into the invitatory of the Office, it 
follows that we recite it in the breviary as it was recited according to 
the ancient version. 

St. Paul declares (Heb. iii. 7, and iv. 7) that in this psalm everything 
directly refers to Jesus Christ; and since we understand this psalm as 
proclaiming God, the Creator, and at the same time the Saviour of the 
world, it is to him as to our supreme Pastor that the Holy Ghost exhorts 
us to address our praises, and to hearken to him. 

i. VENITE, exultemus Do 
mino, jubilemus Deo salutari 
nostro: praeoccupemus faciem 
ejus in confessione, et in 
psalmis jubilemus ei. 

2. Quoniam Deus magnus 
Dominus, et Rex magnus super 
omnes deos : quoniam non re- 
pellet Dominus plebem suam, 
quia in manu ejus sunt omnes 
fines terrae, et altitudines mon- 
tium ipse conspicit. 

3. Quoniam ipsius est mare, 
et ipse fecit illud, et aridam 
fundaverunt manus ejus: ve- 
nite, adoremus, et procidamus 
ante Deum : ploremus coram 
Domino, qui fecit nos, quia 
ipse est Dominus Deus noster: 
nos autem populus ejus, et 
oves pascuae ejus, 

1. COME let us praise the 
Lord with joy: let us joyfully 
sing to God our Saviour. 

Let us come before his pres 
ence with thanksgiving: and 
make a joyful noise to him 
with psalms. 

2. For the Lord is a great 
God, and a great King above 
all gods. 

For in his hand are all the 
ends of the earth : and the 
heights of the mountains are 

3. For the sea is his, and he 
made it : and his hands formed 
the dry land. 

Come let us adore and fall 
down: and weep before the 
Lord that made us. 

For he is the Lord our God : 
and we are the people of his 
pasture and the sheep of his 

30 Sunday at Matins. 

4. Hodie si vocem ejus au- 4. To-day if you shall hear 
dieritis, nolite obdurare corda his voice, harden not your 
vestra, sicut in exacerbatione hearts ; 

secundum diem tentationis in As in the provocation, ac- 

deserto : ubi tentaverunt me cording to the day of tempta- 

patres vestri, probaverunt et tion in the wilderness : where 

viderunt opera mea. your fathers tempted me, they 

proved me, and saw my works. 

5. Quadraginta annis proxi- 5. Forty years long was I of- 
mus fui generationi huic, et fended with that generation, 
dixi: Semper hi errant corde: and I said: These always err 
ipsi vero non cognoverunt in their heart. 

vias meas, quibus juravi in ira And these men have not 
mea, si introibunt in requiem known my ways : so I swore 
meam. in my wrath they shall not 

enter into my rest. 

1. " Prceoccupemus faciem ejus in confessione" Before the ris 
ing of the sun, let us be found in the presence of the Saviour, to 
praise him and to confess to him our faults. St. Augustine 
says : " Est confessio laudantis, confessio gementis. There is the 
confession of him who praises, and the confession of him whc 

2. " Omnes deos All the false gods and all the kings of the 
earth." "Altitudines montium Earthly powers," according to St. 
Augustine; that is to say: The Lord regards alike the power 
ful of the world and the poor whom the world despises ; for 
all are in his power; therefore he does not reject any of his 

4. " Sicut in exacerbatione . . ." It must" here be remarked 
that this passage is in the Office, as it was anciently read in 
the psalm ; but it was afterwards corrected, as it is now in the 
psalter, where we read : " Sicut inirritatione, secundum diem ten 
tationis in deserto, ubi tent aver lint me patres vestri ; probaverunt 
me, et viderunt opera mea" This version, with which the Eng 
lish translation agrees, better explains the text, of which the 
sense is as follows : It is God who here speaks to the Hebrews, 
and he says to them : Harden not your hearts, as you did 
formerly when you provoked me to anger in the wilderness, 
where your fathers wished to tempt me, to see whether I was 
the true God, when in that barren and utterly destitute place 
they sought for water, bread., and flesh ; they found by experj- 

Psalm /., First Nocturn and Psalter. 31 

ence at the sight of my wonderful works that I can do all 
things according to my own pleasure. 1 

5. "Proxtinus" Instead of this word, we read in the cor 
rected version, or the psalter, Offensus ; and St. Paul says, /#- 
fensus (Heb. iii. 10). But it is the same thing, as Du Hamel and 
Bellarmine remark, if Proximus is put for Proximus ad ulciscen- 
dum. " Semper hi errant corde ; ipsi vero non cognoverunt vias 
meas" They have always a perverse heart; they do not wish 
to know my righteous judgments. " Requiem meant." My rest, 
that is to say, the land that I promised them. 3 

Psalms of the First Nocturn. 

The object that David proposes to himself in this psalm is to con 
vince us that God bestows happiness only upon the just in order to be 
happy ; we must, therefore, begin to be just. 

1. BEATUS vir, qui non abiit 
in consilio impiorum. et in via 
peccatorum non stetit, et in 
cathedra pestilentise non se- 

2. Sed in lege Domini volun- 
tas ejus, et in lege ejus medi- 
tabitur die ac nocte. 

3. Et erit tamquam lignum, 
quod plantatum est secus de- 
cursus aquarum, quod fructurn 
suum dabit in tempore suo : 

4. Et folium ejus non de- 
fluet: et omnia qusecumque 
faciet, prosperabuntur. 

5. Non sic impii, non sic : 
seel tamquam pulvis, quern 
projicit ventus a facie terrae. 

6. Ideo non resurgent impii 
in judicio : neque peccatores 
in concilio justorum. 

7. Ouoniam novit Dominus 
viam justorum : et iter impio 
rum peribit. 

1. BLESSED is the man who 
hath not walked in the counsel 
of the ungodly, nor stood in 
the way of sinners, nor sat in 
the chair of pestilence: 

2. But his will is in the law 
of the Lord, and on his law he 
shall meditate day and night. 

3. And he shall be like a tree 
which is planted near the run 
ning waters, which shall bring 
forth its fruit, in due season : 

4. And his leaf shall not fall 
off : and all whatsoever he 
shall do, shall prosper. 

5. Not so the wicked, not so : 
but like the dust, which the 
wind driveth from the face of 
the earth. 

6. Therefore the wicked shall 
not rise again in judgment: 
nor sinners in the council of 
the just. 

7. For the Lord knoweth the 
way of the just : and the way 
of the wicked shall perish. 

1 See Psalm Ixxvii. 21. 

2 "Juravi " (Num. xiv. 28). "Si introibunt? 

Formula of impre- 

32 Sunday at Matins. 

1. "In cathedra pestilenticB non sedit." That is to say: Who 
does not teach false and pernicious doctrines. Instead of the 
word Pestilentice, St. Jerome has Derisorum, which according 
to the proper Hebrew signification means scoffers, or impostors 
who teach falsehood. The Septuagint have understood ilr^ 
same expression in the sense of pests, or chair of pestilence. 
These renderings, however, come to much the same sense; for 
the impious, such as atheists and heretics, are, as is explained 
by St. Athanasius, St. Augustine, St. Basil, the pest of the 
world by the false and pernicious doctrines that they teach. 1 

2. The just man wills what God ordains in his law ; hence he 
continually meditates on it. 

4. This tree will always preserve its leaves, which will help 
to ripen the fruit ; thus will all the works of the just man 
prosper. 2 

5. " Pulvis." Pagnini translates the Hebrew word by Glu- 
ma : chaff, light straw or husks that are separated from the 
seed by threshing, winnowing, etc. 

6. " Non resurgent" That is, according to the Hebrew text : 
Non stabunt, non subsistent they shall not stand, shall not keep 
their ground ; and according to the Chaldee version : Non 

justificabuntitr they shall not be justified (Bossuet). This 
means that the wicked at the last judgment will not be able to 
oppose the just vengeance of Jesus Christ. St. Augustine ex 
plains this verse by saying that the wicked will not rise again 
to be judged because they are already condemned to punish 
ment Non resurgent ut judicentur, quia jam poems destinati 
sunt. We should, however, here remark that the expression 
Non resurgent does not mean that the wicked will not rise 
on the day of judgment; since we read in St. Matthew (xxv. 
31-4) that all men, just and sinners, must then rise; and this 
St. Paul expresses still more clearly in this passage : " We shall 

catory oath. See Psalm Ixxxviii. 35. St. Paul admirably comments on 
these last two verses, 4 and 5, in his Epistle to the Hebrews, ch. 3 and 4. 

1 We remark in this first verse a triple gradation of sinfulness : i. 
Abiit, one turns away from good; Stetit, one takes part in evil; Sedit, 
one settles down in it through habit. 2. Consilio, temptation; Via, 
the going astray; Cathedra, the giving of scandal. 3. Impiorum, bad 
principles; Peccatorum, bad conduct; Pestilentice, utter corruption. 

2 Jeremias (xvii. 8) employs and develops nearly the same comparison. 

Psalm //., First Nocturn and Psalter. 33 

all stand before the judgment-seat of Christ Omnes enim stabi- 
mus ante tribunal Christi" (Rom. xiv. 10). Moreover, the 
Apostle himself explains to us how we are to understand the 
expression, " Non resurgent " of the psalm, when he elsewhere 
says : " We shall all indeed rise again ; but we shall not all be 
changed Omnes quidem resurgemus, sed non omnes immutabi- 
mur" (i Cor. xv. 51). He wishes thereby to say that all men 
will rise again, but all will not obtain the happiness of having 
a spiritual and heavenly body, such as the just will receive, ac 
cording to what he had written just before in verses 44-49 : " It 
is sown a natural body, it shall rise a spiritual body. . 
Therefore, as we have borne the image of the earthy, let us 
also bear the image of the heavenly Seminatttr corpus ani- 
male, surget corpus spirituale. . . . Igttur, sicut portainmus 
imagmem terreni, portemus et imaginem caelestis." The words 
Non resurgent, thus understood, agree well with the Hebrew 
text and with the Chaldee version, so that the verses " The 
wicked shall not rise again in judgment, nor sinners in the 
council of the just," may easily be explained in this sense: 
that the wicked, as the dust or fine chaff or light straw which 
the wind carries away, will be separated from the just, who 
are the good grain, according to what we read in the Gospel : 
" Gather up first the cockle ... to burn, but the wheat gather 
ye into my barn. The angels shall go out and shall separate 
the wicked from among the just Colligite primum zizania 
. . . ad comburendum ; trttictim ante in congregate in Jwrreum 
meum. Exibunt AngcJi, et separabunt malos de medio justorum 
(Matt. xiii. 30, 49). 

7. Nffvit. That is to say, approves and blesses. Peribit, 
shall end in ruin. 1 


This psalm taken in its literal sense is entirely a prophecy of the 
reign of Jesus Christ, as the Apostles themselves teach us in the fourth 
chapter of the Acts : " Doniinc, . . . qui, Spiritu Sancto, per os patris 
nostri David, pueri tui, dixisti : Quare fremuerunt gentes, et populi 

1 To be known by the Lord, says St. Augustine, is to live; to be 
ignored by him is to perish. See Psalm xxxvi. 18. Jesus Christ has 
also said in the same sense : "I know you not Nescio vos" (Matt. 
xxv. 12). 

34 Sunday at Matins. 

meditati sunt inania ? Astiterunt reges terra, et principes convenerunt 
in unum, adversus Domimun, et adversus Christum ejus . . . Lord, 
who by the Holy Ghost, by the mouth of our father David, thy servant, 
hath said: Why did the Gentiles rage, and the people meditate vain 
things: The kings of the earth stood up, and the princes assembled 
together against the Lord, and against His Christ " (Acts, iv. 24). They 
then continue to speak of the conspiracies that were formed againsrt 
Jesus Christ by Herod and Pilate in union with the Gentiles and the Jews. 
In fact, certain Protestant interpreters, and even some Catholic com 
mentators, wish that this psalm should be understood, in a literal sense, 
of the reign of David. But D. Xavier Mattei wisely observes that this 
is a novel opinion, prevailing among Protestants, and worthy of our 
condemnation, since we should hold to the interpretation given by holy 
Scripture in the Acts of the Apostles; the more so since to apply this 
psalm to David we must do too great violence to the text, the expres 
sion of which so clearly refers to the reign of Jesus Christ. To which 
Xavier Mattei, conformably to the principles laid down in the preface 
Df his work, adds that sometimes holy Scripture has for its literal sense 
Dnly the spiritual sense, without supporting any other hidden sense. 
Consequently, he says, when according to the interpretation of the 
Apostles this psalm offers so evident a prophecy of the reign of Jesus 
Christ, what reason is there to apply it to the reign of David ? " What 
rashness," says St. Jerome, " to look for the sense of this psalm after 
St. Peter himself has given it to us ! what boldness to dare to contra 
dict what he says in the Acts of the Apostles ! Audacia est hunc 
psalmum interpretari vclle post Petritm; into de eo sentire aliud quam in 
Actibus apostoloriim dixerit Petrus." Bellarmine also says : " To seek 
in this psalm a literal sense applicable to David appears to me to be the 
height of error Omnino errare videntur qui ad litteram de Davide hunc 
psalmum explicare nituntur" 

1. QUARE fremuerunt Gen- i. WHY have the Gentiles 
tes, et populi meditati sunt in- raged, and the people devised 
ania? vain things? 

2. Astiterunt reges terrae, et 2. The kings of the earth 
principes convenerunt in unum stood up, and the princes met 
adversus Dominum, et adver- together, against the Lord, and 
sus Christum ejus. against his Christ. 

3. Dirumpamus vincula eo- 3. Let us break their bonds 
rum : et projiciamus a nobis asunder, and let us cast away 
jugum ipsorum. their yoke from us. 

4. Qui habitat in ccelis, irri- 4. He that dwelleth in heaven 
debit eos : et Dominus subsan- shall laugh at them : and the 
nabit eos. Lord shall deride them. 

5. Tune loquetur ad eos in 5. Then shall he speak to 

Psalm //. , First Nocturn arid Psalter. 35 

ira sua, et in furore suo con- 
turbabit eos. 

6. Ego autem constitutus 
sum rex ab eo super Sion 
montem sanctum ejus, prsedi- 
cans prseceptum ejus. 

7. Dominus dixit ad me : Fi- 
lius meus es tu, ego hodie ge- 
nui te. 

8. Postula a me, et dabo 
tibi gentes hereditatem tuam, 
et possessionem tuam lermi- 
nos terrae. 

9. Reges eos in virga ferrea, 
et tamquam vas figuli confrin- 
ges eos. 

10. Etnuncregesintelligite: 
erudimini qui judicatis ter- 

n. Servite Domino in ti- 
more : et exultate ei cum tre- 

12. Apprehendite discipli- 
nam, nequando irascatur Do- 
minus, et pereatis de via justa. 

13. Cum exarserit in brevi 
ira ejus, beati omnes, qui con- 
fidunt in eo. 

them in his anger, and trouble 
them in his rage. 

6. But I am appointed king 
by him over Sion his holy 
mountain, preaching his com 

7. The Lord hath said to me : 
Thou art my son, this day have 
1 begotten thee. 

8. Ask of me, and I will give 
thee the Gentiles for thy in 
heritance, and the utmost parts 
of the earth for thy possession. 

9. Th ,u shalt rule them with 
a rod of iron, and shalt break 
them in pieces like a potter s 

10. And now O ye kings un 
derstand : receive instruction 
you that judge the earth. 

11. Serve ye the Lord with 
fear: and rejoice unto him 
with trembling. 

12. Embrace discipline, lest 
at any time the Lord be angry, 
and you perish from the just 

13. When his wrath shall be 
kindled in a short time, blessed 
are all they that shall trust in 

1. This verse predicts that it will be in vain that so many 
enemies conspire against the Messias. St. Jerome translates 
the words Fremiierunt and Meditati sunt in the future tense ; 
but Bellarmine rightly says that here the version of the Vul 
gate, which agrees with the Septuagint, should be preferred; 
for in the Acts of the Apostles, as we have seen, the two verbs 
are in the past tense. The words " Meditati sunt mania they 
have devised vain things," are used, because these enemies 
while endeavoring to destroy the kingdom of Christ only co 
operated in its establishment. 

2. "Rcges . . . ct principes" By these kings and princes are 
meant not only Herod, Pilate, and the chief priests of the Jews, 
but also all the emperors and all the kings of the Gentiles who 
have persecuted the Church of Jesus Christ. Adversus Dominum, 

36 Sunday at Matins. 

et adversus Christum ejus." The prophet intimates thereby that 
the enemies in persecuting Christ have also made war against 
God ; for the Messias, by his miracles had proved that he was 
the Son of God. As to the first word of the verse, "Astiterunt" 
according to the sense of the Hebrew text, it is properly to be 
understood of the counsel that the Jews took among them- 
selves to compass the arrest and the death of Jesus Christ. 

3. David makes the enemies of God and of Christ speak here. 
They say : Let us free ourselves from their rule and their laws. 
" Jugum." Instead Q{ jugum ipsorum their yoke, St. Jerome 
has laqueos eorum their snares. The wicked hate the laws of 
God ; they regard them only as a yoke, and as insupportable 

4. David announces that God will dissipate and confound all 
the plots of his enemies, and will turn their designs to ridicule. 
This was accomplished by the destruction of idolatry, the 
dispersion of the Jews, and the conversion of the Gentiles to 
the faith. 

5. God spoke to the wicked, and confounded them, not by 
words, but by the terrible punishments that he inflicted on them. 
"In ira sua, et in furore suo" We here observe that God 
never does anything in anger, as men do when they act through 
passion and with trouble of mind ; for the Lord disposes and 
does everything with moderation and in tranquillity. "Thou 
judgest with tranquillity Cum tranquillitate judicas" ( Wisd. 
xii. 1 8). Hence, when one reads in Scripture that God becomes 
angry, we are to understand that he chastises sinners, not to 
conduct them to eternal salvation, as he often does in regard 
to some whom he chastises in order to bring them to repent- 
ance, but only that he is chastising them solely to punish them, 
and to give free course to his justice. 

6. "Ego autem constitutus sum Rex ab eo super Sion, montem 
sanctum ejiis" Here it is Jesus Christ that speaks; he will say 
to them : I have been made king, not by men, but by God, my 
Father, over his holy mountain of Sion ; that is to say, over his 
Church, which, as St. Augustine says, was prefigured by the 
city of Jerusalem, of which Mount Sion was the principal part, 
and most beloved by God. " Prcpdicans prcrceptum ejus." This 
means : I have been appointed king that I might publish his 
commandment. According to the Hebrew we here read: Nar- 

Psalm //., First Nocturn and Psalter. 37 

rabo ad decrctum I vail declare for a decree. Substantially, 
the words Prceceptum and Decretum signify the same thing; 
namely, the decree whereby God established the kingdom of 
Jesus Christ to be propagated throughout the world. The 

t terms of the decree are as follows (see verse 7) : 

7. " Filius meus es tu,ego hodie genui te." The literal sense of 
this word of the eternal Father, in the mind of the Holy Ghost, 
is threefold, as Cardinal Bellarmine and Menochius well remark. 
The first sense is that of the eternal generation of Jesus Christ 
as the Word and the eternal Son of God, according to what St. 
Paul writes : " Being made so much better than the angels, as 
he hath inherited a more excellent name than they. For to 
which of the angels hath he said at any time : Thou art My 
Son, to-day have I begotten Thee? Tanto melior Angelis effec- 
tus, quanta differentius prce illis nomen hereditavit cum enim dixit 
aliquando Angelorum : Filius meus es tit, ego hodie genut te?" 
(Heb. i. 4.) Hence St. Augustine rightly says that this passage 
is to be understood literally of the eternal generation by which 
the Word was from all eternity begotten by the Father, in con 
tradistinction to the angels who are the ministers of God 
created in time. We read the words : Hodie genut te To-day 
have I begotten Thee; "Hodie" To-day, because eternity is 
an actual duration, without beginning and without end, as St. 
Augustine well explains, speaking of this psalm: "In eternity 
nothing is either past or future, but only the present ; because 
whatever is eternal, always is. In fsternitate, nee prceteritum 
qitidquam est, nee futurum, sed prczsens tantum ; quia, quidquid 

f. ceternum est, semper est. " Bossuet (Suppl. in Ps. ii. 7) says that 
it would be difficult to find in the psalms a passage in which 
Jesus Christ is more expressly affirmed to be the true Son of 
God. The second literal sense refers to the resurrection of 
Jesus Christ, according to what we read in the Acts of the 
Apostles : " And we declare unto you that the promise which 
was made to our fathers, this same God hath fulfilled to our 
children, raising up Jesus again, as in the sacred psalm also is 
written : Thou art My Son, this day have I begotten Thee. Et 
nos vobis annuntiamus cam quce ad patres nostros repromissio 
fact a est: Quoniam hanc Deus adimplevit filiis nostris, resusci- 
tans Jesum, sicut et in P sal mo sec undo script um est : Filius meus 
es tu, ego hodie genut te (Act. xiii. 32, 33). The resurrection is, 

38 Sunday at Matins. 

in fact, a certain regeneration, according to what we read in St. 
Matthew : " In the regeneration, when the Son of Man shall sit, 
etc. In regeneratione cum seder it Filius hominis" etc. (Matt. 
xix. 28). The third sense, also literal, has reference to the tem 
poral generation of Jesus Christ according to the flesh. Such 
is the opinion of St. Cyprian (Testim. adv. Jiid. 1. 2. c 8), and of 
St. Fulgentius (Contra Arian. resp. 3) ; this is well confirmed 
by these words of the Apostle : " So Christ also did not glorify 
himself that he might be made a high-priest : but he that said 
unto him : Thou art My Son, this day have I begotten Thee. 
Sic et Christus non semetipsiim clarificavit, ut Pontifex fieret ; 
sed qui locutus est ad eum : Filius meus es tu, ego hodie genui te" 
(Heb. v. 5). In the Introit of the first Mass of Christmas the 
Church applies the quoted words of this psalm to the mystery 
of the day. We here add that the holy Fathers understand 
these words of Isaias: "Who shall declare his generation? 
Generationem ejus quis enarrabit? (Is. liii. 8), as referring not 
only to the divine generation, but also to the human generation 
of Jesus Christ. 

8. The eternal Father continues : Since Thou art my Son by 
nature, it is just that Thou shouldst have dominion over all the 
nations and over the whole earth, .as Thy inheritance and pos 
session. St. Augustine understands this of the spiritual power 
that Jesus Christ has over the Church, which through his merits 
was to be spread through the entire world, according to what 
our Saviour has himself said : " All power is given to me in 
heaven and on earth Data est mihi omnis potestas in coslo ct in 
terra" (Matt, xxviii. 18). 

9. This is understood of the power that Jesus Christ has to 
reward the good and to punish the wicked as easily as the 
potter can break with a rod of iron his vessels of clay. The 
rod of iron signifies, moreover, the righteous and inflexible jus 
tice of Jesus Christ, which no one can resist. 

10. That is to say: You, then, who are kings, and as such 
exercise the office of judges on earth, understand what is your 
duty, and learn to perform it well. 1 

11. " Ex suit ate ei cum tremor e" St. Augustine thus com 
ments on these words: "In rejoicing, that we give thanks; in 

1 We may add: Acknowledge the king and the supreme Judge whom 
God places over you, and think of serving him only. 

Psalm ///., First Nocturn and Psalter. 39 

trembling, lest we fall. In exsultatione, ut grattas agamus, in 
t re more, ne cadamus" (In Ps. 1. n. 4). By the word J^imore, ac 
cording to the Hebrew, we understand the piety of the children 
towards their father; that is to say, that filial love with which 
kings and judges should serve God. The verse may therefore 
be thus explained : Serve the Lord with filial fear and with joy, 
hoping for reward if you observe justice, and fearing punish 
ment if you do not observe it. 

12. This verse signifies: Accept lovingly the law of God, and 
observe it, lest he be angry with you if you do not observe it, 
and lest he permit you to stray from the path of justice. 

13. Unhappy those that wound justice and that are the cause 
why God becomes angry with them and hastens to punish 
them. Happy, on the contrary, are those that trust in God, be 
cause he will give them light and strength which they will need 
in order not to stray from the right path. 


This psalm has for its title: Psalmus David 1 cum fugeret a facie 
Absalonis filii sui David flying before his son Absalom. It was 
therefore to David fleeing from the persecutions of the unfortunate 
Absalom that is commonly applied the literal sense of this psalm. Hut 
in the mystical sense, according to St. Jerome, St. Augustine, Bede, 
Theodoret, and others, David here represents Jesus Christ considered 
in his Passion and in his resurrection. We would here once more 
remark on the subject of the enemies from whom the royal prophet 
endured persecution, that all the psalms when they speak literally are 
to be understood mystically of all the internal and external enemies, 
especially of our most powerful and most dangerous enemies, I mean 
the devils who are plotting against our eternal salvation. 

1. DoMiNEquid multiplicati i. WHY, O Lord, are they 
sunt qui tribulant me? multi multiplied that afflict me? 
msurgunt adversum me. many are they who rise up 

against me. 

2. Multi dicunt ammae meae : 2. Many say to my soul: 
Non est salus ipsi in Deo ejus. There is no salvation for him 

in his God. 

1 Bellarmine observes that David is here in the dative case, as is 
proved by the Greek version; consequently these words signify: Psalmus 
a Deo inspiratus Davidi A psalm inspired by God into David. He 
adds that the principal object that the Holy Ghost had in view appears 
to be Jesus Christ himself, of whom David was the figure. 

Sunday at Matins. 

3. Tu autem Domine sus- 
ceptor meus es, gloria mea, et 
exaltans caput meum. 

4. Voce mea ad Dominum 
clamavi : et exaudivit me de 
monte sancto suo. 

5. Ego dormivi, et soporatus 
sum : et exurrexi, quia Domi- 
nus suscepit me. 

6. Non timebo millia populi 
circumdantis me : exurge Do- 
mine salvum me fac, Deus 

7. Quoniam tu percussisti 
omnes adversaries mihi sine 
causa : dentes peccatorum con- 

8. Domini est salus : et super 
populum tuum benedictio tua. 

3. But thou O Lord art my 
protector, my glory, and the 
lifter up of my head. 

4. I have cried to the Lord 
with my voice : and he hath 
heard me from his holy hill. 

5. I have slept and have 
taken my rest : and I have 
risen up, because the Lord 
hath protected me. 

6. I will not fear thousands 
of the people surrounding me : 
arise, O Lord ; save me, O my 

7. For thou hast struck all 
them who are my adversaries 
without cause : thou hast 
broken the teeth of sinners. 

8. Salvation is of the Lord : 
and thy blessing is upon thy 

2. They tell me that there is no salvation for me, although I 
trust in my God. 

" Ipsi . . . Ejus." According to the Greek, these pronouns 
are masculine. Striking features of resemblance : David is 
betrayed by Achitophel, who ends by hanging himself (2 Kings, 
xvii. 23) ; Jesus Christ is betrayed by Judas, who ends in the 
same way. David is persecuted by his own people ; Jesus hears 
the Jews crying out to Pilate : " Away with him, away with him, 
crucify him. . . . We have no king but Caesar. Tolle, crucifige 
eum. . . . Non habemus regem, nisi Cccsarem" (John, xix. 15). 
David hears these words : " There is no salvation for him in 
his God. Non est salus ipsi in Deo ejus" Jesus hears these 
other words : " He trusteth in God ; let him now deliver him 
if he will have him. Confidit in Deo; liberet nunc, si wilt eum 
(Matt, xxvii. 43). 

3. "Gloria mea, et exaltans caput meum." That is to say: 
" Thou art the cause of my glory ; it is Thou that consolest 
me : I walked with my head bowed down under the weight of 
sorrows, and Thou hast now enabled me to lift it up again with 


4. " De monte sancto j^X/x^Ffi^l^from his high heaven. 

5. This verse means/jfri the midst \>f persecution I took a 


Psalm /K, First Nocturn ; I/ I. of Psalter. 4 [ 

tranquil and sweet repose ; then I awoke and arose without 
disquietude, seeing that the Lord had taken me under his pro 
tection. These are words that mystically apply to Jesus Christ 
when he wished to be stretched on the cross and there give up 
his life, and then wished to rise again from the dead by the 
power of his divinity. 

7. " Percussisti omnes adversaries mihi sine causa." Ac 
cording to the Hebrew, we translate : Percusststi omnes hostes 
meos in maxilla. The Septuagint, however, have : Sine causa. 
Bellarmine thinks that the Septuagint have been able to trans 
late thus, because the Hebrew text, which they used, was more 
correct than that which we have. 

8. "Domini est sahts." According to the Hebrew, it is 
Domino salus. That is, salvation should be referred to God, 
and it is only from him that we should hope for it. Salvation 
is the blessing that the Lord gives to his servants ; for to bless 
on the part of God means to do good. 



According to the most probable opinion of the learned, this psalm, 
taken in the literal sense, properly refers to the penitence of David. 
Hence it is, conclusively, the prayer of the sinner who fears the blows 
of the divine justice, and who strives to become reconciled with his 
God. It is the first of the Penitential Psalms. 

1. DOMINE, ne in furore tuo i. O LORD rebuke me not 
arguas me, neque in ira tua in thy indignation, nor chastise 
corripias me. me in thy wrath. 

2. Miserere mei Domine 2. Have mercy on me O 
quoniam infirmus sum : sana Lord, for I am weak : heal me, 
me Domine, quoniam contur- O Lord, for my bones are 
bata sunt ossa mea. troubled. 

3. Et anima mea turbata est 3. And my soul is troubled 
valde : sed tu Domine usque- exceedingly: but thou, O Lord, 
quo ? ^ how long ? 

4. Convertere Domine, et 4. Turn to me, O Lord, and 
eripe animam meam : salvum deliver my soul : O save me 
me fac propter misericordiam for thy mercy s sake. 


5. Quoniam non est in morte 5. For there is no one in 
qui memor sit tui : in inferno death, that is mindful of thee : 
autem quis confitebitur tibi ? and who shall confess to thee 

in hell ? 

6. Laboravi in gemitu meo, 6. I have labored in my 

42 Sunday at Matins. 

lavabo per singulas noctes lee- groaning, every night I will 

turn meum : lacrymis meis wash my bed : I will water my 

stratum meum rigabo. couch with my tears. 

7. Turbatus est a furore 7. My eye is troubled 
oculus meus : inveteravi inter through indignation : I have 
omnes inimicos meos. grown old amongst all my ene 

8. Discedite a me omnes, 8. Depart from me, all ye 
qui operamini iniquitatem : workers of iniquity: for the 
quoniam exaudivit Dominus Lord hath heard the voice of 
vocem fletus mei. my weeping. 

9. Exaudivit Dominus de- 9. The Lord hath heard my 
precationem meam, Dominus supplication, the Lord hath 
orationem meam suscepit. received my prayer. 

10. Erubescant, et contur- 10. Let all my enemies be 
bentur vehementer omnes in- ashamed, and be very much 
imici mei : convertantur et troubled : let them be turned 
erubescant valde velociter. back, and be ashamed very 


1. This verse signifies: O Lord, punish me if Thou wilt, but 
not in Thy anger ; that is to say : Chastise me as a father and 
not as a judge. Not to be punished here on earth after I have 
offended Thee would be to me the greatest punishment. I beg 
Thee, then, to punish me here below, in order that I may 
amend, and may avoid eternal death. (See what is said on this 
point in Ps. ii. 5.) 

2. " Infirmus sum; sana me, Domine, quoniam contiirbata 
sunt ossa mea" Have pity on me, O Lord ! I am full of infir 
mities; heal me by strengthening me with Thy grace; for my 
very bones are troubled, that is, are trembling with weakness. 

3. That is to say : My soul also is troubled, and much more 
so than my body; how long wilt Thou delay to come to my 
assistance ? 

4. " Eripe animam meam." Deliver my soul from the many 
miseries and perils that surround it. " Salvum me fac proptcr 
misericordiam tuam" Save me through Thy pure mercy; for 
I deserve nothing but punishment and hell itself. 

5. " In morte. " In eternal death. 

7. I have conceived great indignation against myself when 
considering the deformity of my sins, and when seeing myself 
growing old in the midst of my enemies, which are my vices 
and my bad habits. 1 

1 To these we add the devils and sinners who have led him to offend 

Psalm F., First Nocturn ; VI L of Psalter. 43 

8. " Out opcramini iniquitatcm. " 
would also pervert me. 

Perverse enemies, who 



Addressing himself to God, David represents to him his innocence 
and at the same time the anguish of his heart; this was at the time of 
the persecution that he had to endure from Saul or from Absalom 
more probably from Saul. The holy king exhorts at the same time 
his enemies to be converted, and predicts to them the chastisement of 
heaven if they are not converted. 1 

1. DOMINE Deus meus in 
te speravi : salv um me fac ex 
omnibus persequentibus me, 
et libera me. 

2. Nequando rapiat ut leo 
animam meam, dum non est 
qui redimat, neque qui salvum 

3. Domine Deus meus si feci 
istud, si est iniquitas in mani- 
bus meis : 

4. Si reddidi retribuentibus 
mihi mala, decidam merito ab 
inimicis meis inanis. 

5. Persequatur inimicus ani 
mam meam, et comprehendat, 
et conculcet in terra vitam 
meam, et gloriam meam in pul- 
verem deducat. 

6. Exurge Domine in ira 
tua : et exaltare in finibus in- 
imicorum meorum. 

7. Et exurge Domine Deus 
meus in praecepto quod man- 
dasti : et synagoga populorum 
circumdabit te. 

1. O LORD my God, in thee 
have I put my trust : save me 
from all them that persecute 
me, and deliver me. 

2. Lest at any time he seize 
upon my soul like a lion, while 
there is no one to redeem me, 
nor to save. 

3. O Lord my God, if I have 
done this thing, if there be 
iniquity in my hands : 

4. If I have rendered to them 
that repaid me evils, let me de 
servedly fall empty before my 

5. Let the enemy pursue my 
soul, and take it, and tread 
down my life on the earth, 
and bring down my glory to 
the dust. 

6. Rise up, O Lord, in thy 
anger : and be thou exalted in 
the borders of my enemies. 

7. And arise, O Lord my 
God, in the precept which 
thou hast commanded : and 
a congregation of people shall 
surround thee. 

God, and from whom he has resolved to keep aloof (v. 8). Hence, 
penetrated with a true contrition, he feels in his heart that God hears 
him (v. 9); and he is filled with confidence and joy. 

1 In the prophetical sense, says Bellarmine, David represents the 
person of Jesus Christ, and that of all the just who are calumniated 
and persecuted. 


Sunday at Matins. 

8. Et propter hanc in altum 
regredere : Dominus judicat 

9. Judica me Domine secun- 
dum justitiam meam, et secun- 
dum innocentiam meam super 

10. Consumetur nequitia 
peccatorurn, et diriges justum, 
scrutans corda et renes Deus. 

11. Justum adjutorium 
meum a Domino, qui salvos 
facit rectos corde. 

12. Deus judex Justus, for- 
tis, et patiens : numquid iras- 
citur per singulos dies? 

13. Nisi conversi fueritis, 
gladium suum vibrabit : arcum 
suum tetendit, et paravit ilium. 

14. Et in eo paravit vasa 
mortis, sagittas suas ardenti- 
bus effecit. 

15. Ecce parturiit injusti- 
tiam : concepit dolorem, et 
peperit iniquitatem. 

1 6. Lacum aperuit, et effodit 
eum : et incidit in foveam quam 

17. Convertetur dolor ejus 
in caput ejus : et in verticem 
ipsius iniquitas ejus descendet. 

1 8. Confitebor Domino se- 
cundum justitiam ejus : et 
psallam nomini Domini altis- 

8. And for their sakes return 
thou on high. The Lord 
judgeth the peoples. 

9. Judge me, O Lord, ac 
cording to my justice, and ac 
cording to my innocence in 

10. The wickedness of sin 
ners shall be brought to naught, 
and thou shalt direct the just ; 
the searcher of hearts and reins 
is God. 

11. Just is my help from the 
Lord, who saveth the upright 
of heart. 

12. God is a just judge, 
strong and patient : is he angry 
every day ? 

13. Except you will be con 
verted, he will brandish his 
sword : he hath bent his bow, 
and made it ready. 

14. And in it he hath pre 
pared the instruments of death, 
he hath made ready his arrows 
for them that burn. 

15. Behold he hath been in 
labor with injustice : he hath 
conceived sorrow, and brought 
forth iniquity. 

1 6. He hath opened a pit 
and dug it : and he is fallen 
into the hole he made. 

17. His sorrow shall be 
turned on his own head : and 
his iniquity shall come down 
upon his crown. 

1 8. I will give glory to the 
Lord according to his justice : 
and will sing to the name of 
the Lord the most high. 

2. " Animam meam" My soul, or my life. 

3. " Sifeciistud. " If I have done the wrong that is laid to 
my charge. This may mean that the enemies of David accused 
him of having wished to usurp the throne of Saul. 

5. " Co nculcet in terra vitam meam." May he trample with 

Psalm F., First Nocturn ; VII. of Psalter. 45 

his feet the earth stained with my blood in the place where he 
will take away my life. 1 

6. This verse means : But if I am innocent, O Lord ! show 
forth Thy just anger by punishing my enemies as they deserve. 
We should not here reproach David with having asked to be 
revenged upon his enemies ; for we must understand him either 
as speaking in a prophetic manner, announcing the chastise 
ments with which God would punish them, or as praying to 
God to send them temporal punishment that they may amend 

7. " In prcccepto quod mandasti." That is to say: My God, 
arise in order to save innocence, according to the precept that 
Thou hast given to men to defend the innocent. " Synagoga 
populontm" According to the Hebrew, Congregatio tribuum : 
The congregation of the tribes. That is to say: And then all 
the people shall gather around Thee, to praise the justice of 
Thy judgments. 

8. " Dominus judicat populos. " It belongs to Thee, as the 
Lord of the universe, to judge the people. 

10. The astuteness of sinners shall not avail them ; for Thou 
who art God, and who knowest the secrets of their hearts, well 
knowest how to direct the just man, so that he may escape 
their snares. 

11. The Lord will not fail to give me his just help; for he 
saves those that act with an upright heart. 

12. " Justus, fortis, et pattens; numquid irascttur per singulos 
dies?" It must be here observed that the Hebrew presents 
another sense, namely, Justus et fortis, et comminans (zrascens) 
tota die. Hence, according to the present Hebrew text, we 
read that God threatens or is angry every day ; in the Vulgate, 
on the contrary, it is said that God does not threaten and is 
not angry everyday. The version of the Septuagint 2 agrees 
with the Vulgate, and with Bellarmine I prefer to adhere to it 
for the reason already given, namely, that it is believed that the 
Hebrew text of the time of the Septuagint was more correct 
than that which we now have ; the more so since, as Bellarmine 

1 There is in this verse a remarkable gradation. 

2 The literal translation of the Greek is: Justus, et fortis, et fattens, 
et non iram additcens omni die. 

46 Sunday at Matins. 

remarks, the sense as given in the Vulgate agrees better with 
the following verse. 

13. This verse, united with the preceding one, signifies that 
God is not always angry and in the mind of punishing sinners 
as they deserve ; but when they are obstinate and will not be 
converted, he will draw his sword and will punish them accord 
ing to his justice ; for this reason he always holds in readiness 
and has bent his bow to let fly the arrow of his just vengeance. 

14. " Vasa mortis" That is to say : The weapons that bring 
death. 1 " Sagittas suas ardentibus ejfecit" By this is meant 
thunderbolts ; such is precisely the explanation given by St. 
Jerome: Sagittas suas ad comburendum ignitas ejfecit : He 
hath set his arrows on fire to burn. 

15. " Concepit dolorem, et peperit iniquitatem" The sinner 
first conceives grief in his heart, that is, hatred against the just 
man, called grief, because it afflicts the soul of him who cher 
ishes it; then he gives birth to iniquity by seeking to oppress 
the person whom he hates (Job, xv. 35 ; Is. lix. 4). 

16. He has opened and dug a precipice, or a covered trap; 
but God has permitted that he should himself fall into it. 

17. The evil that he wished to cause others shall descend 
upon himself. 

1 8. Conclusion : As for myself, I will praise the justice of the 



This psalm is a canticle composed in praise of the power, wisdom, 
and goodness of God, and especially of his goodness towards man. 
The multitude of the benefits received from God is therefore the sub 
ject of this psalm. Thus it is commonly understood by commentators. 
Nevertheless there are some who, on the authority of a passage of St. 
Paul (Heb. ii. 9), apply it not without probability to the person of 
Jesus Christ. 

1. DOMINE Dominus noster, i. O LORD, our Lord, how 
quam admirabile est nomen admirable is thy name in the 
tuum in universa terra! whole earth! 

2. Quoniam elevata est mag- 2. For thy magnificence is 
nificentia tua super ccelos. elevated above the heavens. 

1 In holy Scripture the word Vas often means instrument. (See 
Psalm Ixx. 24; Is. xxii. 24; Jer. 1. 25 and li. 20.) 

Psalm VI., First Nocturn; VIII. of Psalter. 47 

3. Ex ore infantium et 
lactentium perfecisti latidem 
propter inimicos tuos, ut de- 
struas inimicum et ultorem. 

4. Quoniam videbo ccelos 
tuos, opera digitorum tuorum : 
lunam et Stellas, quae tu fun- 

5. Quid est homo, quod me- 
rnoresejus? aut filius hominis, 
quoniam visitas eum ? 

6. Minuisti eum paulo minus 
ab Angelis, gloria et honore 
coronasti eum : et constituisti 
eum super opera manuum tua- 

7. Omnia subjecisti sub ped- 
ibus ejus, oves et boves uni- 
versas : insuper et pecora cam- 

8. Volucres cceli, et pisces 
maris, qui perambulant semi- 
tas maris. 

9. Domine Dominus noster, 
quam admirabile est nomen 
tuum in universa terra! 

3. Out of the mouth of in 
fants and of sucklings thou 
hast perfected praise, because 
of thy enemies, that thou mayst 
destroy the enemy and the 

4. For I will behold thy 
heavens, the works of thy 
fingers : the moon and the 
stars which thou hast founded. 

5. What is man that thou art 
mindful of him? or the son of 
man that thou visitest him? 

6. Thou hast made him a 
little less than the angels, thou 
hast crowned him with glory 
and honor : and hast set him 
over the works of thy hands. 

7. Thou hast subjected all 
things under his feet, all sheep 
and oxen : moreover the beasts 
also of the fields. 

8. The birds of the air, and 
the fishes of the sea, that pass 
through the paths of the sea. 

9. O Lord, our Lord, how ad 
mirable is thy name in all the 
earth ! 

2. " Sitpcr ca los." Above the heavens, since the whole world 
cannot contain it. 

3. "Inimicum ct ultorem" Satan Thy principal enemy, and 
the avenger of all Thy enemies. Some explain this verse, not ac 
cording to the Vulgate, which has followed the Septuagint, but 
according to the Hebrew text, which instead of Perfecisti lau- 
dem Thou hast perfected praise signifies : Fundasti fortitudi- 
ncm Thou hast ordained strength. But be this as it may, we 
have translated it as is to be seen above : Even the very infants 
at the breast praise Thee perfectly, and confound Thy enemies. 
We must not depart from this interpretation, which is conform 
able to the Vulgate ; for Jesus Christ himself rendered it au 
thentic when after his entry into Jerusalem the children were 
heard to cry out : Hosanna Filio David Hosanna to the Son of 
David ! When the Pharisees murmured at this praise offered 
to our Lord, he said to them : " Nunquam legistis, quia; Ex ore 
infantium ct lactentium perfecisti laudem? Yea ? have you never 

48 Sunday at Matins. 

read : Out of the mouth of infants and of sucklings thou hast 
perfected praise?" (Matt. xxi. 16.) We do not read the words: 
Fundasti fortitudinem Thou hast ordained strength. Xavier 
Mattei justly observes that in all the passages of the psalter, or 
of any other book of the Old Testament, which are cited in the 
New Testament according to the version of the Septuagint, 
this version should be regarded as true and incontestable; 
and that if the Hebrew text differs from it, it should be cor 
rected according to the Septuagint version. He adds that it is 
temerity to interpret such passages in a sense different from 
that given to them in the New Testament, excepting only certain 
passages that the Church has otherwise explained according to 
the Hebrew text, and that are susceptible of divers literal inter 

4, 5. That is to say: When I consider the marvels that Thou 
hast wrought in favor of man, how can I refrain from praising 
Thee and from crying out : What is man, for whom Thou hast 
so great mindfulness, and whom Thou dost favor with Thy 
visit? This agrees with what is said in the Canticle of 
Zachary: " Benedictus Dominus Deus Israel, gut a visit avit, et 
fecit redemptionem plebis suce Blessed be the Lord God of 
Israel, because he hath visited and wrought the redemption of 
his people." The Son of God comes himself to visit man, to 
take human flesh, and to redeem him from the slavery of the 

6-7-8. Although Thou hast given to man a nature little less 
than that of the angels, Thou hast nevertheless subjected to 
him all other creatures. 1 

9. Repetition of the first verse for the conclusion. 

1 This passage has a twofold meaning. In the literal sense, it is ap 
plicable to men whom God has made masters over all earthly things: 
" C&lum cceli, Domino, terram autem dedit filiis hominum The heaven 
of the heavens is the Lord s, but the earth hath he given to the children 
pf men" (Ps. cxiii, 25), But in the figurative sense it applies to Jesus 
Christ, as St, Paul attests (Heb. ii. 6). God deigned to visit the human 
yace by the Incarnation of the Word, who appeared then in some way 
inferior to the angels, especially in his Passion, but who afterwards was 
crowned with glory in his resurrection and ascension, when to his 
dominion were submitted the angels, men, and demons who, according 
to St. Augustine and Bellarmine, are typified by the animals that people 

Psalm VII., Fir si Noel urn; IX. of Psalter. 49 



Among the interpreters there are some that see in this psalm, when 
taken in the literal sense, David thanking God for having given him 
the victory over his enemy; and when taken in the spiritual sense, 
Jesus Christ accomplishing the work of the Redemption, and thus sub 
duing the devil, the great enemy of the human race. Others, whose 
opinion does not lack probability, regard this psalm as the portrait of 
the unhappy end of the wicked, who have lived in prosperity, and of 
the glorious end of the just, who have been living in tribulation. 

1. CONFITEBOR tibi Domine 
in toto corde meo: narrabo 
omnia mirabilia tua. 

2. Laetabor et exultabo in 
te : psallam nomini tuo .Altis- 

3. In convertendo inimicum 
meum retrorsum : infirmabun- 
tur, et peribunt a facie tua. 

4. Quoniam fecisti judicium 
meum et causa m meam : sedis- 
ti super thronum qui judicas 

5. Increpasti gentes, et. peri it 
impius: nomen eorum delesti 
in aeternum, et in saeculum 

6. Inimici defecerunt fra- 
meae in finem : et civitates 
eorum destruxisti. 

7. Periit memoria eorum 
cum sonitu : et Dominus in 
aeternum permanet. 

8. Paravit in judicio thro 
num suum : et ipse judicabit 
orbem terrae in aequitate, judi 
cabit populos in justitia. 

1. I WILL give praise to thee, 

Lord, with my whole heart : 

1 will relate all thy wonders. 

2. I will be glad and rejoice 
in thee : I will sing praise to thy 
name, O thou most high. 

3. When my enemy shall be 
turned back : they shall be 
weakened and perish before 
thy face. 

4. For thou hast maintained 
my judgment and my cause : 
thou hast sat on the throne, 
who judgest justice. 

5. Thou hast rebuked the 
Gentiles, and the wicked one 
hath perished : thou hast blot 
ted out their name for ever and 

6. The swords of the enemy 
have failed unto the end : and 
their cities thou hast destroy 

7. Their memory hath per 
ished with a noise: but the 
Lord remaineth for ever. 

8. He hath prepared his 
throne in judgment: and he 
shall judge the world in equity, 
he shall judge the peoples in 

the air, the earth, and the sea. " Omnia dedit ei Pater in manus 
Knowing that the Father had given him all things into his hands" 
(John, xiii. 3). " Omnia enim subjicit sub pedibus ejus For he hath put 
all things under his feet " (i Cor, xiii. 26). 

Sunday at Matins. 

9. Et factus est Dominus re- 
fugium pauperi : adjutor in op- 
portunitatibus, in tribulatione. 

10. Et sperent in te qui no- 
verunt nomen tuum : quo- 
niam non dereliquisti quaeren- 
tes te Domine. 

11. Psallite Domino, qui ha 
bitat in Sion : annuntiate inter 
gentes studia ejus : 

12. Quoniam requirens san- 
guinem eorum recordatus est: 
non est oblitus clamorem pau- 

13. Miserere mei Domine: 
vide humilitatem meam de 
inimicis meis. 

14. Qui exaltas me de portis 
mortis, ut annuntiem omnes 
laudationes tuas in portis filise 

i 5- Exultabo in salutari tuo : 
infixse sunt Gentes in interitu, 
quern fecerunt. 

16. In laqueo isto, quern ab- 
sconderunt, comprehensus est 
pes eorum. 

17. Cognoscetur Dominus 
judicia faciens : in operibus 
manuum suarum comprehen 
sus est peccator. 

1 8. Convertantur peccatores 
in infernum, omnes Gentes 
quse obliviscuntur Deum. 

19. Quoniam non in finem 
oblivio erit pauperis : patien- 
tia pauperum non peribit in 

20. Exurge Domine, non con- 
fortetur homo : judicentur gen 
tes in conspectu tuo. 

21. Constitue Domine legis- 
iatorem super eos : ut sciant 
Gentes quoniam homines sunt. 

22. Ut quid Domine reces^ 

9. And the Lord is become 
a refuge for the poor: a helper 
in due time in tribulation. 

10. And let them trust in 
thee who know thy name : for 
thou hast not forsaken them 
that seek thee, O Lord. 

11. Sing ye to the Lord, who 
dwelleth in Sion: declare his 
ways among the Gentiles : 

12. For requiring their blood 
he hath remembered them : he 
hath not forgotten the cry of 
the poor. 

13. Have mercy on me, O 
Lord: see my humiliation 
which I suffer from my ene 

14. Thou that liftest me up 
from the gates of death, that I 
may declare all thy praises in 
the gates of the daughter of 

15. I will rejoice in thy sal 
vation : the Gentiles have stuck 
fast in the destruction which 
they prepared. 

16. Their foot hath been 
taken in the very snare which 
they hid. 

17. The Lord shall be known 
when he executeth judgments : 
the sinner hath been caught in 
the works of his own hands. 

18. The wicked shall be turn 
ed into hell, all the nations that 
forget God. 

19. For the poor man shall 
not be forgotten to the end : 
the patience of the poor shall 
not perish forever. 

20. Arise, O Lord, let not 
man be strengthened : let the 
Gentiles be judged in thy sight. 

21. Appoint, O Lord, a law 
giver over them : that the Gen 
tiles may know themselves to 
be but men. 

22. Why, O Lord, hast thou 

Psalm VIL, First Nocturn; IX. of Psalter. 51 

sisti longe, despicis in oppor- 
tunitatibus, in tribulatione ? 

23. Dum superbit impius, in- 
cenditur pauper: comprehen- 
duntur in consiliis quibus co- 

24. Quoniam laudatur pec- 
cator in desideriis animae suae : 
et iniquus benedicitur. 

25. Exacerbavit Dominum 
peccator : secundum multitu- 
dinem iras suae non quaeret. 

26. Non est Deus in conspec- 
tu ejus : inquinatas sunt vias 
illius in omni tempore. 

27. Auferuntur judicia tua a 
facie ejus: omnium inimico- 
rum suorum dominabitur. 

28. Dixit enim in corde suo : 
non movebor a generatione in 
generationem sine malo. 

29. Cujus maledictione os 
plenum est, et amaritudine, et 
dolo : sub lingua ejus labor et 

30. Sedet in insidiis cum di- 
vitibus in occultis, ut interfi- 
ciat innocentem. 

31. Oculi ejus in pauperem 
respiciunt : insidiatur in ab- 
scondito, quasi leo in spelunca 

32. Insidiatur ut rapiat pau 
perem : rapere pauperem, dum 
attrahit eum. 

33. In laqueo suo humiliabit 
eum, inclinabit se, et cadet 
cum dominatus fuerit pau- 

34. Dixit enim in corde 
suo : Oblitus est Deus : aver- 
tit faciem suam ne videat in 

35. Exurge Domine Deus, 
exaltetur manus tua : ne obli- 
viscaris pauperum. 

retired afar off ? ivhy dost thou 
slight us in our wants, in the 
time of trouble ? 

23. Whilst the wicked man 
is proud, the poor is set on fire : 
they are caught in the counsels 
which they devise. 

24. For the sinner is praised 
in the desires of his soul : and 
the unjust man is blessed. 

25. The sinner hath provok 
ed the Lord, according to the 
multitude of his wrath he will 
not seek him. 

26. God is not before his 
eyes : his ways are filthy at all 

27. Thy judgments are re 
moved from his sight : he shall 
laud it over all his enemies. 

28. For he hath said in his 
heart: I shall not be moved 
from generation to generation, 
and shall be without evil. 

29. His mouth is full of curs 
ing, and of bitterness, and of 
deceit: under his tongue are 
labor and sorrow. 

30. He sitteth in ambush 
with the rich in private places, 
that he may kill the innocent. 

31. His eyes are upon the 
poor man : he lieth in wait in 
secret like a lion in his den. 

32. He lieth in ambush that 
he may catch the poor man . to 
catch the poor, whilst he draw- 
eth him to htm. 

33. In his net he will bring 
him down, he will crouch and 
fall, when he shall have power 
over the poor. 

34. For he hath said in his 
heart: God hath forgotten, he 
hath turned away his face not 
to see the end. 

35. Arise, O Lord God, let 
thy hand be exalted : forget 
not the poor. 

Sunday at Matins. 

corde suo : Non requiret. 

37. Vides, quoniam tu labo- 
rem et dolorem consideras : ut 
tradas eos in manus tuas. 

36. Propter quid irritavit 36. Wherefore hath the wick- 
impius Deum ? dixit enim in ed provoked God ? for he hath 

said in his heart : He will not 
require //. 

37. Thou seest //, for thou 
considerest labor and sorrow : 
that thou mayest deliver them 
into thy hands. 

38. To thee is the poor man 
left : thou wilt be a helper to 
the orphan. 

39. Break thou the arm of 
the sinner and of the malig 
nant: his sin shall be sought, 
and shall not be found. 

40. The Lord shall reign to 
eternity, yea, for ever and ever : 
ye Gentiles shall perish from 

38. Tibi derelictus est pau 
per : orphano tu eris adjutor. 

39. Contere brachium pec- 
catoris et maligni : quseretur 
peccatum illius, et non inveni- 

40. Dominus regnabit in 
aeternum, et in saeculum ssecu- 
li : peribitis gentes de terra il 

41. Desiderium pauperum 
exaudivit Dominus: praepara- 
tionem cordis eorum audivit 
auris tua. 

42. Judicare pupillo et hu- 
mili, ut non apponat ultra 
magnificare se homo super 


41. The Lord hath heard the 
desire of the poor : thy ear hath 
heard the preparation of their 

42. To judge for the father 
less and for the humble, that 
man may no more presume to 
magnify himself upon earth. 

3. " Infirmabuntur" My principal enemy having been con 
quered, all those that follow him will be weakened and thrown 
into consternation. 

6. " Iiiimict." This word, as Menochius and Mattei observe, 
is in the genitive ; hence the phrase is thus construed : Framcce 
inimict defecerunt in finem The arms of the enemy have en 
tirely failed. 

7. " Cum som tu." According to Bossuet: Cum ingente rerum 
gestarum farna With the mighty fame of their deeds. 

8. "Injudicio" According to the Hebrew : Adjudichun. 

10. Therefore they that know and adore Thy name have 
great reason to trust in Thee, O Lord! because Thou hast 
never forsaken those that seek Thee in truth. 

11. Praise the Lord who dwells in Sion, where he is adored 
as true God, differently from the idols that are found in the 
temples of the Gentiles; publish his works even among the 
most barbarous nations, that they too may praise him. 

12. In examining the unjust deeds of men, he remembered 
the blood of the poor and their lamentations. 

Psalm VII., First Nocturn; IX. of Psalter. 53 

13. Here David turns to God in prayer. 

14. " De portis mortis." The perils of death. " Filice Sion." 
That is to say, Jerusalem. 1 

15. I will rejoice in the salvation that Thou hast given me, 
since my enemies have fallen into the abyss of death, which 
they had prepared for me. "In mteritu" According to the 
Hebrew, /;/ fowea, to which the word Infixa corresponds; and 
this signifies, according to Menochius : They are fallen into the 
mire, from which it is very difficult further to extricate them 

16. " Quern absconderunt" Which they had secretly laid to 
catch me. 

17. The Lord shall make himself known as the great God 
that he is, by exercising his just vengeance upon his enemies, 
and causing the sinner to be caught in the same toils that his 
hands had laid for others. 

18. Malvenda thus interprets this passage: " Convert antur in 
infer num ; quasi dicat : Male peribunt They shall be turned 
into hell; as if he said: They shall perish miserably. Accord 
ing to Menochius by the word Infernum we must understand 
hell, properly so called, the place destined for the punishment 
of the wicked: " Non cnim sepulchrum tantum significatur hoc 
loco, nomine, scd etiam pccnarum locus By the word 
hell, in this passage, not only is meant the grave, but also the 
place of punishment." This is also the opinion of Gordona. 
Hence this is the sense of the verse : Those that forget God 
during their life, will make a bad death, and will be sent to 

19. " Non pcribit in fine m." The patience of the poor shall 
not utterly perish ; that is, shall not always remain without 

20. O Lord! show Thy power ; let not sinful man prevail; let 
the nations be judged before Thee according to their merit. 

21. Give them a legislator who by the severity of his punish 
ments will curb and subdue them, that so they may know that 
they are men, that is, weak and mortal, obliged to obey Thee. 2 

1 At the gates of the city, where usually was assembled a crowd of 
people. See Psalm Ixxii. 28. 

5 Here the late Hebrew Doctors divide this psalm into two, making 
verse 22 the beginning of Psalm x. And again they join the psalms 

54 Sunday at Matins. 

22. " Despicis in opportunitatibus" Why dost Thou appear 
to despise me, by not consoling me when I needed Thy help? 
(See verse 9.) 

23. The proud man boasts in vain of his prosperity, and the 
poor man complains in vain of his misery. 

25. The wicked man has irritated God, and he should become 
reconciled to God ; but blinded by an excess of anger or of 
pride he will not seek to appease him. 

26. " Inquinatoe simt vice illins in omni tempore" All the ac 
tions of his life are always stained with sin. 

27. He no longer thinks, O Lord ! of Thy judgments, that is, 
of Thy precepts, nor of the punishments with which Thou 
threatenest him ; therefore he seeks to lord it over, that is, to 
oppress his enemies. 

28. "Sine malo." St. Jerome translates: Ero sine malo I 
shall be without evil. 

29. "Sub lingua ejus labor et dolor" His tongue serves only 
to bring sorrow and distress upon others. 3 

31. " Quasi leo in spelunca sua." As a lion that lies in am 
bush in his cave, to seize and devour those that are passing by. 

32. " Oblitus est Deus" God does not care for the things here 
below; after having created them, he forgets them. 

35. " Exaltetur manus tua." Let Thy power be exalted against 
the wicked. 

36. " Non requiret" God does not care for human things ; he 
does not trouble himself about them. 

37. Thou seest, O Lord ! and Thou dost look upon the suffer 
ings of the poor; and when the time comes Thou wilt cause 
the wicked to fall into Thy hands to punish them. 

38. " Orphano" Those that are destitute of all help. 

39. "Brachmm." Power. " Quccretur pcccatum illius, et non 
invenietur" According to St. Augustine : Judicabitur de pec- 
cato suo, et ipsc peribit propter peccatimi suitm He shall be 
judged for his sin, and he shall be lost on account of his sin. 
This interpretation seems to agree with what is said in the fol- 

cxlvi. and cxlvii. into one, in order that the whole number of psalms 
should not exceed one hundred and fifty. In this manner the psalms 
are numbered in the Protestant Bible. 

8 God observes all that, and he will punish him ; see verse 37 

Sunday at Matins. 


lowing verse : Peribttis, gentes, de terra zllius Ye Gentiles shall 
perish from his land. Hence the sinner shall be judged ac 
cording to his iniquity, and he shall no longer be found, because 
he will be forever lost. 

41. God will always hear the desire of the just who are 
afflicted; he will even hearken to the preparation of their 
heart; that is, the interior disposition that precedes their 

42. "67 non apponat ultra magnificarc se homo super terrain" 
In order that men on earth may not continue to exalt them 
selves, that is to say, may not grow proud by exalting them 
selves against Thee and against their neighbor. 



In this psalm the just are exhorted to place confidence in God during 
the time of persecution. 

i. IN Domino confido : quo- 
modo dicitis animae meae 

Transmigra in montem sicut 
passer ? 

2. Quoniam ecce peccatores 
intenderunt arcum, paraverunt 
sagittas suas in pharetra, ut 
sagittent in obscuro rectos 

3. Ouoniam quae perfecisti, 
destruxerunt: Justus autem 
quid fecit? 

4. Dominus in templo sanc- 
to suo, Dominus in ccelo sedes 
ejus : 

5. Oculi ejus in pauperem 
respiciunt : palpebrae ejus in- 
terrogant filios hominum. 

6. Dominus interrogat jus- 
turn et impium : qui autem di- 
ligit iniquitatem, odit animam 

7. Pluet super peccatores 
laqueos : ignis, et sulphur, et 
spiritus procellarum pars cali- 
cis eorum. 

1. IN the Lord I put my 
trust : how then do you say to 
my soul : Get thee away from 
hence to the mountain like a 
sparrow ? 

2. For lo the wicked have 
bent their bow ; they have pre 
pared their arrows in the quiv 
er, to shoot in the dark the up 
right of heart. 

3. For they have destroyed 
the things which thou hast 
made : but what has the just 
man done ? 

4. The Lord is in his holy 
temple, the Lord s throne is in 

5. His eyes look on the poor 
man : his eyelids examine the 
sons of men. 

6. The Lord trieth the just 
and the wicked : but he that 
loveth iniquity hateth his own 

7. He shall rain snares upon 
sinners : fire and brimstone and 
storms of wind shall be the por 
tion of their cup. 

56 Psalm V1IL> First Nocturn; X. of Psalter. 

8. Quoniam Justus Dominus, 8. For the Lord is just, and 
et justitias dilexit: aequitatem hath loved justice: his counte- 
vidit vultus ejus. nance hath beheld righteous 


1. This is a difficult verse; it is thus explained : In the Lord 
I put my trust; why, then, dost thou come to me 1 and say: 
Fly to the mountain as a sparrow, to escape the vexations that 
afflict thee in the place in which thou art? This language is 
that of the just man who rejects the suggestions of the devil. 
When the sparrows fear to be taken in the nets of the fowlers, 
they flee to the mountains, which are the places more safe for 
them ; but the just man, who trusts in God, seeks no change of 
place ; for he knows that there are everywhere temptations of the 
enemy, and that everywhere God helps him who trusts in him. 

2. "In obscuro." In the darkness of the night, according to 
the Greek version, to signify that it is difficult to guard against 
such attacks. 

3. O Lord! says the psalmist, the wicked have destroyed the 
laws that Thou hast made, by persecuting the just who have 
given them no cause for doing so. 

5. From the height of the heavens, where the Lord sits as a 
sovereign judge, his eyes look upon the poor man, and see all 
things ; so that the Lord knows all that passes, as if he were 
interrogating men. Such is the explanation of Menochius : Ac 
si interroganti, quid actum sit, responderent Just as if they 
were answering him when asking them what was done. 2 

6. The Lord puts questions, that is to say, he knows the just 
man to reward him, and he knows the wicked man to punish 
him ; hence, says the psalmist, he that loves iniquity hates him 
self, because he draws down upon himself the divine vengeance. 

7. The Lord will shower down upon sinners in this life snares 
by which they shall be involved in greater sins; 8 and in the 

1 " Anittia; niece" A Hebraism for Mi hi. 

2 The psalms, Bellarmine here remarks, are written in a poetical 
style; hence we see so many figures shine forth in them. For example, 
the word eyelids is put for the eyes; the word eyes for the mind; to in 
terrogate, for to know perfectly, as after interrogations and a very exact 

3 Id est, says Bellarmine, sicut eos involvi quotidie in phiribus et 
majoribus peccatis, percutiendo eos cacitate, ct tradendo eos in reprobum 

Psalm IX., First Nocturn; XL of Psalter. 57 

next life he will rain upon them fire, sulphur, and storms; that 
is, most painful torments, which will be the portion of their 
chalice, or their inheritance, their eternal punishment; such 
shall be the fruit of their sins. 

8. "sEquitatem vidit vultus ejus" He considers the merit of 
each one, in order to punish the wicked and reward the just 
according to justice. 



The confidence that we should have in the mercy of God and the 
fear that we should always have of his justice form the twofold subject 
of this psalm. 

1. SALVUM me fac Domine, 
quoniam defecit sanctus : quo- 
niam diminutse sunt veritates 
a filiis hominum. 

2. Vana locuti sunt unus- 
quisque ad proximum suum : 
labia dolosa, in corde et corde 
locuti sunt. 

3. Disperdat Dominus uni- 
versa labia dolosa, et linguam 

4. Qui dixerunt : Linguam 
nostram magnificabimus, labia 
nostra a nobis sunt, quis noster 
Dominus est ? 

5. Propter miseriam inopum, 
et gemitum pauperum nunc 
exurgam, dicit Dominus. 

6. Ponam in salutari : fidu- 
cialiter agam in eo. 

7. Eloquia Domini, eloquia 
casta : argentum igne exami- 
natum, probatum terrse purga- 
tum septnplum. 

8. Tu Domine servabis nos. 
et custodies nos a generatione 
hac in aeternum. 

sensnm That is, he will permit them to be daily involved in more 
and greater sins, by striking them with blindness, and delivering them 
over to a reprobate sense. 

1. SAVE me, O Lord, for 
there is now no Saint : truths 
are decayed from among the 
children of men. 

2. They have spoken vain 
things every one to his neigh 
bor : with deceitful lips, and 
with a double heart have they 

3. May the Lord destroy all 
deceitful lips, and the tongue 
that speaketh proud things. 

4. Who have said : We will 
magnify our tongue, our lips 
are our own, who is Lord over 

5. By reason of the misery 
of the needy, and the groans of 
the poor ; now will I arise, saith 
the Lord. 

6. I will set him in safety : I 
will deal confidently in his re 

7. The words of the Lord are 
pure words: ^silver tried by 
the fire, purged from the earth, 
refined seven times. 

8. Thou, O Lord, wilt pre 
serve us : and keep us from this 
generation forever. 

58 Sunday at Matins. 

9. In circuitu impii ambu- 9. The wicked walk round 

lant : secundum altitudinem about : according to thy high- 

tuam multiplicasti filios homi- ness, thou hast multiplied the 

num children of men. 

1. " Defecit sanctus." Men, even those that are reputed holy, 
have failed in keeping Thy precepts. " Diminutce sunt veritates 
afiliis hominum" They are found to be liars. 

2. One seeks to deceive one s neighbor by telling him vain 
things that are nothing but knavish tricks ; one speaks with a 
double heart when one thinks one thing and means another. 1 

3. Prophetic imprecation: the psalmist threatens with divine 
vengeance these deceivers and these proud men who boast of 
merits that they do not possess. 

4. " Linguam nostrum magnificabimus" We will make our 
selves esteemed by causing our tongues to prevail. This ac 
cords with the Hebrew, which is thus translated: Lingua 
nostra vires addemus We will strengthen our tongue. " La- 
bia nostra a nobis sunt " We have our own mouth with which 
to defend ourselves. " Quis noster dominus est ?" Who is the 
master that will prevent us from speaking? 

6. I will put the just into a place of safety; this I will do 
freely ; no one will be able to resist me. 

7. The words and the promises of the Lord are pure and sin 
cere, free from all falsehood and all deceit ; they are as silver 
tried by the fire in a crucible, and refined seven times, so that 
it is entirely purified from the earth or dross. " Probatum ter 
ra;: St. Jerome translates this : Separatum a terra. 

8. Thou wilt always preserve us from this race of proud and 
deceitful men. 

9. The wicked surround the just that they may oppress them ; 
and Thou, according to the depth of Thy judgments, permittest 
the wicked to increase in numbers, and to delight in the good 
things of this world. 



Prayer that the just man addresses to God when he is tempted and 
afflicted by his enemies. 

i. USQUEQUO Domine obli- i. How long, O Lord, wilt 
visceris me in finem ? Usque- thou forget me unto the end ? 

1 As in Psalm XXVII. 4. 

Psalm XL, First Nocturn; XIII. of Psalter. 59 

quo avertis faciem tuam a how long dost thou turn away 

me ? thy face from me ? 

2. Quamdiu ponam co*nsilia 2. How long shall I take 
in anima mea, dolorem in cor- counsels in my soul, sorrow in 
de meo per diem ? my heart all the day? 

3. Usquequo exaltabitur ini- 3. How long shall my enemy 
micus meus super me? respice, be exalted over me ? Consider 
et exaudi me Domine Deus and hear me, O Lord, my 
meus. God. 

4. Illumina oculos meos, ne 4. Enlighten my eyes, that I 
umquam obdormiam in morte : never sleep in death : lest at 
nequando dicat inimicus meus: any time my enemy say : I have 
Pravalui adversus eum. prevailed against him. 

5. Qui tribulant me, exulta- 5. They that trouble me, will 
bunt si motus fuero : ego autem rejoice when I am moved : but 
in misericordia tua speravi. I have trusted in thy mercy. 

6. Exultabit cor meum in 6. My heart shall rejoice in 
salutari tuo : cantabo Do- thy salvation: I will sing to 
mino qui bona tribuit mihi : the Lord who giveth me good 
et psallam nomini Domini al- things : yea I will sing to the 
tissimi. name of the Lord the most 


2. How long shall I remain agitated and sorrowful, taking 
counsel with myself, to find out the means of delivering myself 
from my enemies? 

3. "Respice, et exaudi me." Look down upon my affliction, 
and hearken to my prayers. 

4. " Ne umquam obdormiam in morte" That I may never 
consent to temptations, which would bring death to the soul. 

5. "/ misericordia tua speravi" I have placed all my trust 
in Thy mercy; Thou wilt not permit me to fall beneath their 

6. I will rejoice, because I have been saved by Thy help, and 
I will not cease to thank Thee for having assisted me. 



The prophet deplores the blindness and the corruption of the wicked, 
and especially of infidels. 1 

i.. DIXIT insipiens in corde i. THE fool hath said in his 
suo : Non est Deus. heart, there is no God. 

2. Corrupti sunt, et abomi- 2. They are corrupt, and are 

1 See Psalm Hi., as also the Epistle to the Romans, iii. 10, where the 
Apostle cites a part of this psalm. 


Sunday at Matins. 

nabiles facti sunt in studiis 
suis : non est qui faciat bonum, 
non est usque ad unum. 

3. Dominus de ccelo pro- 
spexit super filios hominum, 
ut videat si est intelligens, aut 
requirens Deum. 

4. Omnes declinaverunt, si- 
mul inutiles facti sunt : non 
est qui faciat bonum, non est 
usque ad unum. 

5. Sepulchrum patens est 
guttur eorum : linguis suis do 
lose agebant, venenum aspi- 
dum sub labiis eorum. 

6. Quorum os maledictione 
et amaritudine plenum est: 
veloces pedes eorum ad effun- 
dendum sanguinem. 

7. Contritio et infelicitas in 
viis eorum, et viam pacis non 
cognoverunt : non est timor 
Dei ante oculos eorum. 

8. Nonne cognoscent omnes 
qui operantur iniquitatem, qui 
devorant plebem meam sicut 
escam panis ? 

9. Dominum non invocave- 
runt, illic trepidaverunt timo- 
re, ubi non erat timor. 

10. Quoniam Dominus in 
generatione justa est, consili- 
um inopis confudistis: quo- 
niam Dominus spes ejus est. 

n. Quis dabit ex Sion salu- 
tare Israel ? cum averterit 
Dominus captivitatem plebis 
suae, exultabit Jacob, et laeta- 
bitur Israel. 

become abominable in their 
ways : there is none that doth 
good", no not one. 

3. The Lord hath looked 
down from heaven upon the 
children of men, to see if there 
be any that understand and 
seek God. 

4. They are all gone aside, 
they are become unprofitable 
together : there is none that 
doth good, no not one. 

5. Their throat is an open 
sepulchre : with their tongues 
they acted deceitfully ; the poi 
son of asps is under their lips. 

6. Their mouth is full of 
cursing and bitterness : their 
feet are swift to shed blood. 

7. Destruction and unhappi- 
ness in their ways, and the way 
of peace they have not known : 
there is no fear of God before 
their eyes. 

8. Shall not all they know 
that work iniquity, who devour 
my people as they eat bread ? 

9. They have not called upon 
the Lord, there have they trem 
bled for fear, where there was 
no fear. 

10. For the Lord is in the 
just generation, you have con 
founded the counsel of the 
poor man : but the Lord is his 

11. Who shall give out of 
Sion the Salvation of Israel ? 
when the Lord shall have turn 
ed away the captivity of his 
people, Jacob shall rejoice and 
Israel shall be glad. 

i. " Itisiptens" The fool; since the infidel who denies God 
is not only impious, but is also bereft of reason, for the exist 
ence of God is evident for every one that has the use of reason. 
r-" In corde suo" He says this in his heart, because he does 

Psalm XII. , First Nocturn; XIV. of Psalter . 61 

not dare to say it to others, lest he should be laughed at as a 

2. " Corrupti sunt" The wicked say that there is no God ; 
because they are corrupt, first in their will, and then in their 
understanding. "In studiis suis." In following their passions. 

3. The Lord has looked upon these unfortunate men to see 
whether any one of them knows God, and seeks him to love 
and obey him. 

5. " Sepulchrum patens" An open sepulchre, which, filled 
with corruption, exhales an infectious odor. " Venenum aspi- 
dum sub labits eorum." They seem to keep beneath their tongue 
the venom of asps, to defame and outrage others. 

7. Miserable that they are! their whole life is but affliction 
and sadness, because they did not wish to know the way to find 
peace, which consists in having before one s eyes the fear of 
God. 2 

9. Their obstinacy arises from their unwillingness to call 
upon the Lord for help, so that he may give them his holy 
fear. They fear to lose the divine grace, which brings with it 
every good. 

ii. But say the wicked : Who will come from Sion to save 
Israel? But know that the Lord shall deliver his people from 
bondage, and its joy shall be great. 



This psalm presents the portrait of a worthy minister of the altar, 
and at the same time that of the predestined soul, who also will have 
the happiness of being admitted for all eternity into the heavenly 

1. DOMINE, quis habitabit in i. LORD, who shall dwell in 
tabernaculo tuo : aut quis re- thy tabernacle? or who shall 
quiescet in monte sancto tuo? rest in thy holy hill ? 

2. Qui ingreditur sine ma- 2. He that walketh without 
cula, et operatur justitiam : blemish, and worketh justice : 

3. Qui loquitur veritatem in 3. He that speaketh truth in 

2 These three verses, 5, 6, 7, are not found in the Hebrew, nor in the 
Greek. " Contritio et infelicitas in viis eorum Bellarmine and Men 
ochius understand this passage in the active sense; that is to say: They 
spread everywhere ruin and desolation, and leave no one jn peace. 


Sunday at Matins. 

corde suo, qui non egit dolum 
in lingua sua : 

4. Nee fecit proximo suo ma- 
lum, et opprobrium non accepit 
adversus proximos suos. 

5. Ad nihilum deductus est 
in conspectu ejus malignus: 
timentes autem Dominum glo- 
rificat : 

6. Qui jurat proximo suo, 
et non decipit, qui pecuniam 
suam non dedit ad usuram, et 
munera super innocentem non 

7. Qui facit hsec, non move- 
bitur in seternum. 

7. "Non movebitur in ccternuin" 
heaven forever and ever. 

his heart, who hath not used 
deceit in his tongue : 

4. Nor hath done evil to his 
neighbor, nor taken up a re 
proach against his neighbors. 

5. In his sight the malignant 
is brought to nothing : but he 
glorifieth them that fear the 

6. He that sweareth to his 
neighbor, and deceiveth not, 
he that hath not put out his 
money to usury, nor taken 
bribes against the innocent : 

7. He that doth these things 
shall not be moved forever. 

He shall surely dwell in 

Psalms of the Second Nocturn. 



The subject of this psalm, as St. Peter testifies (Acts, ii. 25), ! is a 
prayer addressed to God by our Lord Jesus Christ during the three 
days that his holy body was lying in the sepulchre. Resting on the 
authority of the prince of the apostles, Xavier Mattei and Father Ro- 
tigni rightly think that the literal sense and the spiritual sense are one 
and the same, and that thus the whole psalm directly refers to Jesus 
Christ raising his voice to his heavenly Father to address to him from 
the depth of the sepulchre the following prayer: 

i. CONSERVA me Domine, i. PRESERVE me, O Lord, 
quoniam speravi in te. Dixi for I have put my trust in thee. 
Domino: Deus meus es tu, I have said to the Lord, Thou 

art my God, for thou hast no 
need of my goods. 

2. To the Saints, who are in 
his land, he hath made wonder 
ful all my desires in them. 

3. Their infirmities were 
multiplied : afterwards they 
made haste. 

Deus meus es 
quoniam bonorum meorum 
non eges. 

2. Sanctis, qui sunt in terra 
ejus, mirificavit omnes volun- 
tates meas in eis. 

3. Multiplicatae sunt infirmi- 
tates eorum : postea accelera- 

1 St. Paul also (Acts, xiii. 35). As this whole psalm is a continual 
prayer, says Bellarmine, the last four verses cannot be understood of 
Jesus Christ without applying to him the entire psalm. 

Psalm /., Second Nocturn; XV. of Psalter. 

4. Non congregabo conven- 
ticula eorum de sanguinibus, 
nee memor ero nominum eo 
rum per labia mea. 

5. Dominus pars hereditatis 
meae, et calicis mei : tu es, 
qui restitues hereditatem me- 
am mihi. 

6. Funes ceciderunt mihi in 
praeclaris : etenim hereditas 
mea praeclara est mihi. 

7. Benedicam Dominum, qui 
tribuit mihi intellectum : in- 
super et usque ad noctem in- 
crepuerunt me renes mei. 

8. Providebam Dominum in 
conspectu meo semper : quoni- 
am a dextris est mihi, ne com- 

9. Propter hoc Isetatum est 
cor meum, et exultavit lingua 
mea: insuper et caro mea re- 
quiescet in spe. 

10. Quoniam non derelin- 
ques animam meam in inferno : 
nee dabis sanctum tuum videre 

11. Notas mihi fecisti vias 
vitae, adimplebis me laetitia 
cum vultu tuo : delectationes 
in dextera tua usque in 

4. I will not gather together 
their meetings for blood-^^Vr- 
ings : nor will I be mindful of 
their names by my lips. 

5. The Lord is the portion of 
my inheritance and of my cup : 
it is thou that wilt restore my 
inheritance to me. 

6. The lines are fallen unto 
me in goodly places : for my 
inheritance is goodly to me. 

7. I will bless the Lord, who 
hath given me understanding: 
moreover my reins also have 
corrected me even till night. 

8. I set the Lord always in 
my sight : for he is at my right 
hand, that I be not moved. 

9. Therefore my heart hath 
been glad, and my tongue hath 
rejoiced : moreover my flesh 
also shall rest in hope. 

10. Because thou wilt not 
leave my soul in hell : nor wilt 
thou give thy holy one to see 

11. Thou hast made known 
to me the ways of life, thou 
shalt fill me with joy with thy 
countenance : at thy right hand 
are delights even to the end. 

1. " Bonorum meorum non egcs." That is to say, that God is 
the sovereign master of all things. 

2. According to interpreters, Jesus Christ, who is here speak 
ing, says: God, my Father, wishes that my will should tend in 
a marvellous manner to benefit the saints that live on earth. 

3. Jesus Christ continues to speak : Their former infirmities 
(that is their sins) were numerous; but afterwards healed by 
my merits, they became holy so that they were able to hasten 
to God. 

4. "Non congregabo convent icula eorum de sanguinibus." St. 
Jerome translates this after this manner: Non libabo libamina 
eorum de sanguine Their libations of blood I will not offer. 
That is to say : I will never approve of the assemblies that they 

64 Sunday at Matins. 

before held in the state of their infirmity, to celebrate sacri 
fices of blood. 

5. Pars . . . calicis met" In olden times those that pre 
sided at a banquet assigned to each guest the portion of wine 
that was due to him. " Restitues hereditatem meam mihi" 
Jesus Christ says these words" to God his Father, when speak 
ing of his resurrection. 

6. It must here be observed that in ancient times the fields 
were measured with cords, and the part that fell to the lot of 
each in an inheritance. 

7. I will bless the Lord, who has given me the understanding 
to choose himself for my inheritance; and all the affections of 
my heart (renes met} have excited me to suffer for him with 
patience all tribulations, even death itself (usque ad nocteni). 

8. " Ne commowear" That I may not be shaken in my desire 
and in the hope that I have placed in him. 

9. " Caro mea requiescet in spe." My body, separated from my 
soul, shall rest in hope of the resurrection and of the glory that 
the Lord has prepared for me. 

10. Thou, O Lord ! wilt not allow my soul to remain long in 
limbo, nor wilt Thou suffer my body, which is holy, to undergo 
corruption in the tomb. 

ii." Vias vita;! 1 The ways of life, that is to say, of resurrec 
tion, which I know is soon to restore life to my body. " Delec- 
tationes in dextera tua usque in finem." Thou wilt make me 
enjoy Thy glory, by placing me at Thy right hand for all 



The just man prays to God to be delivered from the persecutions to 
*vhieh he sees himself exposed. 1 

1. EXAUDI Domine justiti- i. HEAR, O Lord, my jus- 
am meam : intende depreca- tice : attend to my supplica- 
tionem meam. tion. 

2. Auribus percipe oratio- 2. Give ear unto my prayer, 
nem meam, non in labiis do- w/iz c/i proceedeth not from de- 
losis. ceitful lips. 

1 Motives of his confidence: his innocence and rectitude, the mercy 
and justice of God, the malice and iniquity of the wicked. 

Psalm //., Second Nocturn; XVI. of Psalter. 65 

3. De vultu tuo judicium 
meum prodeat : oculi tui vide- 
ant aequitates. 

4. Probasti cor meum, et 
visitasti nocte : igne me ex- 
aminasti, et non est inventa in 
me iniquitas. 

5. Ut non loquatur os meum 
opera hominum : propterverba 
labiorum tuorum ego custodivi 
vias duras. 

6. Perfice gressus meos in 
semitis tuis: ut non movean- 
tur vestigia mea. 

7. Ego clamavi, quoniam 
exaudisti me Deus: inclina 
aurem tuam mihi, et exaudi 
verba mea. 

8. Mirifica misericordias tu- 
as, qui salvos facis sperantes in 

9. A resistentibus dexterae 
tuae custodi me, ut pupillam 

10. Sub umbra alarum tua- 
rum protege me : a facie im- 
piorum qui me afflixerunt. 

11. Inimici mei animam me- 
am circumdederunt, adipem 
suum concluserunt : os eorum 
locutum est superbiam. 

12. Projicientes me nunc 
circumdederunt me: oculos 
suos statuerunt declinare in 

13. Susceperunt me sicut leo 
paratus ad prsedam : et sicut 
catulus leonis habitans in ab- 

14. Exsurge Domine, prae- 
veni eum, et supplanta eum : 
eripe animam meam ab impio, 
frameam tuam ab inimicis ma- 
nus tuae. 

1 5. Domine a paucis de terra 
divide eos in vita eorum: de 

3. Let my judgment come 
forth from thy countenance: 
let thy eyes behold the things 
that are equitable. 

4. Thou hast proved my 
heart, and visited it by night: 
thou hast tried me by fire, and 
iniquity hath not been found 
in me. 

5. That my mouth may not 
speak the works of men : for 
the sake of the words of thy 
lips, I have kept hard ways. 

6. Perfect thou my goings 
in thy paths ; that my footsteps 
be not moved. 

7. I have cried to thce, for 
thou, O God, hast heard me : 
O incline thy ear unto me, and 
hear my words. 

8. Show forth thy wonderful 
mercies, thou who savest them 
that trust in thee. 

9. From them that resist thy 
right hand, keep me as the ap 
ple of thy eye. 

10. Protect me under the 
shadow of thy wings : from the 
face of the wicked who have 
afflicted me. 

11. My enemies have sur 
rounded my soul, they have 
shut up their fat : their mouth 
hath spoken proudly. 

12. They have cast me forth 
and now they have surrounded 
me : they have set their eyes 
bowing down to the earth. 

13. They have taken me, as a 
lion prepared for the prey: and 
as a young lion dwelling in se 
cret places. 

14. Arise, O Lord, disappoint 
him and supplant him : deliver 
my soul from the wicked one, 
thy sword from the enemies of 
thy hand. 

15.0 Lord, divide them from 
the few of the earth in their life- 

66 Sunday at Matins. 

absconditis tuis adimpletus est their belly is filled from thy 

venter eorum. hidden stores. 

16. Saturati sunt filiis: et di- 16. They are full of children : 
miserunt reliquias suas parvu- and they have left to their little 
lis suis. ones the rest of their substance. 

17. Ego autem in justitia 17. But as for me, I will ap- 
apparebo conspectui tuo: sa- pear before thy sight in justice : 
tiabor cum apparuerit gloria I shall be satisfied when thy 
tua. glo r y shall appear. 

1. Show favor to my innocence by hearing me; lend me a 
gracious ear. 

2. Hear my petitions that I lay before Thee, not in words of 
falsehood, but of sincerity. 

3. I beseech Thee that the judgment of my cause may pro 
ceed from Thy mouth, and from no other; regard justice, and 
judge me according to its laws. 

4. " Nocte." During the darkness of my desolation. " Igne" 
By the penetrating fire of tribulation. 2 

5. In order to avoid speaking against my persecutors, I have 
been attentive to the words of Thee, who commandest me to be 
silent, and thereby have walked in hard and very toilsome ways. 
I have had much to suffer. 

6. Continue to direct me in Thy ways in which Thou wishest 
that I should walk, so that I may not go astray. 

7. I have invoked Thee, and Thou hast heard me ; cease not 
to incline Thy ear towards me by hearing all the prayers that I 
shall address to Thee. 

9. " Dextera tita." From those that resist Thy right hand, 
which defends me. " Ut pupillam oculi" With great care. 

10. Hide me from the eyes of the wicked who seek to oppress 
me. s 

1 1. "Animam meam circumdedenmt." They have surrounded 
me to take away my life. "Adipem suum concluserunt." St. Je 
rome translates : Adipe suo concluserunt ; Viscera being under- 

2 See Psalm Ixv. 9, 10. 

3 " Sub umbra alarum tuarutn." The psalmist often uses this meta 
phor, which so well depicts the tenderness and goodness of the Lord 
towards his faithful servants. Our Saviour himself explains this touch 
ing signification in those words addressed to Jerusalem: " How often 
would I have gathered together thy children, as the hen doth gather her 
chickens under her wings" (Matt, xxiii. 37). 

Psalm II. , Second Nocturn; XVI. of Psalter. 67 

stood. That is to say, as in the human body fat closes the 
bowels, so the abundance of riches fills the wicked with pride, 
and shuts in them the bowels of compassion for others. 

12. " Oculos suos statuerunt declinare in terrain." Miserable 
men ! they are determined not to lift their eyes from the ground 
to which they keep their hearts attached. 

13. " In abditis" In secret places to devour those passing 
by. Father Rotigni observes that this verse is applied to Jesus 
Christ more easily than to David, who was never taken by his 

14. "Animam meam" My life. " Frameam tuam ab inimicis 
manus tuce" Take away Thy sword, that is to say, the power 
to harm, which comes from Thee, from the enemies, that is to 
say, from those that abuse the gifts of Thy hand. 

15. "A paucis de terra divide eos in vita eorum." This is a 
passage which some, such as Bellarmine, Gordona, and Lalle- 
mant, explain thus : Separate the multitude of the wicked from 
the small number of Thy servants who live upon earth. Others, 
as Bossuet, Tirinus, and Mattel, expound it as follows : Sepa 
rate, that is to say, detach the wicked during life from that little 
portion of earthly goods which they possess and which renders 
them so proud. This last interpretation seems to me to be 
more probable ; for St. Jerome translates the Hebrew : Quoniam 
pars in vita Whose portion is in their life ; the meaning of 
this is, that they found on such things their present happiness ; 
so that St. Jerome, or according to the Hebrew text the expres 
sion A paucis, has reference, not to the number of the just, but 
to the goods that the wicked enjoy in this life. In any case 
this passage is very obscure. " De absconditis tuis adimpletus 
est venter eorum." They have their belly or their heart filled 
with their earthly goods, which they keep hidden, or which 
they carefully preserve ; but in reality all these goods are Thine. 
This is the explanation also given of these obscure words : De 
absconditis tuis. 

16. " Parvulis" Bossuet understands by this word grand 
children, descendants, Nepotibus. 

17. I hope to appear just in Thy eyes on the day when I am 
judged, that I may be admitted into heaven, where I shall be 
satiated by beholding Thy glory. 


Sunday at Matins. 



David gives thanks to God for having delivered him from the hands 
of his enemies, and especially from the hands of Saul. This psalm is 
applicable to the Christian soul that sees itself delivered, with God s 
help, from every grave persecution or every temptation of the devil. 1 

1. DILIGAM te Domine for- i. I WILL love thee, O Lord, 
titudo mea : Dominus firma- my strength: the Lord is my 
mentum meum, et refugium firmament, my refuge, and my 
meum, et liberator meus. 

2. Deus meus adjutor meus, 
et sperabo in eum. 

3. Protector meus, et cornu 
salutis meae, et susceptor 


2. My God is my helper, and 


4. Laudans invocabo Domi- 
num : et ab inimicis meis sal- 
vus ero. 

5. Circumdederunt me dolo- 
res mortis : et torrentes iniqui- 
tatis conturbaverunt me. 

6. Dolores inferni circumde- 

in him will I put my trust. 

3. My protector and the horn 
of my salvation, and my sup 

4. Praising I will call upon 
the Lord : and I shall be saved 
from my enemies. 

5. The sorrows of death sur 
rounded me : and the torrents 
of iniquity troubled me. 

6. The sorrows of hell en- 

derunt me: praeoccupaverunt compassed me : and the snares 

me laquei mortis. 

7. In tribulatione mea invo- 
cavi Dominum, et ad Deum 
meum clamavi : 

8. Et exaudivit de templo 
sancto suo vocem meam : et 

of death prevented me. 

7. In my affliction I called 
upon the Lord, and I cried to 
my God : 

8. And he heard my voice 
from his holy temple : and my 

clamor meus in conspectu ejus, cry before him came into his 


9. The earth shook and trem 
bled : the foundations of the 
mountains were troubled and 
were moved, because he was 
angry with them. 

10. There went up a smoke 
in his wrath : and a fire flamed 
from his face : coals were kin- 

introivit in aures ejus. 

9. Commota est, et contre- 
muit terra : fundamenta mon- 
tium conturbata sunt, et com- 
rnota sunt, quoniam iratus est 

10. Ascendit fumus in ira 
ejus : et ignis a facie ejus ex- 
arsit : carbones succensi sunt 
ab eo. 

died by it. 

1 This psalm is found nearly in the same words in 2 Kings, xxii. 
The following is the idea that Canon Gaume expresses in regard to this 
psalm : David, protected by God, and triumphant, is a figure of Jesus 
Christ. Struggles and victories of the Church. Magnificent images, to 
depict the power of the Lord and his acts, now paternal, now terrible, 
of his Providence. The militant Christian finds in this the greatest 
motives of confidence and love. 

Ps. ///., Second Nocturn; XVII. of Psalter. 69 

11. Inclinavit coelos, et de- 
scendit : et caligo sub pedibus 

12. Etascendit super Cheru 
bim, et volavit : volavit super 
pennas ventorum. 

13. Et posuit tenebras lati- 
bulum suum, in circuitu ejus 
tabernaculum ejus : tenebrosa 
aqua in nubibus aeris. 

14. Prse fulgore in conspectu 
ejus nubes transierunt, grando 
et carbones ignis. 

15. Et intonuit de coelo Do- 
minus, et Altissimus dedit vo- 
cem suam : grando et carbones 

16. Et misit sagittas suas, 
et dissipavit eos : fulgura mul- 
tiplicavit, et conturbavit eos. 

17. Et apparuerunt fontes 
aquarum, et revelata sunt fun- 
damenta orbis terrarum : 

18. Ab increpatione tua Do- 
mine, ab inspiratione spiritus 
irae tuse. 

19. Misit de summo, et ac- 
cepit me : et assumpsit me de 
aquis multis. 

20. Eripuit me de inimicis 
meis fortissimis, et ab iis qui 
oderunt me : quoniam confor- 
tati sunt super me. 

21. Praevenerunt me in die 
afflictionis meae : et factus est 
Dominus protector meus. 

22. Et eduxit me in latitudi- 
nem : salvum me fecit, quoni 
am voluit me. 

23. Et retribuet mihi Domi 
nus secundum justitiam meam, 
et secundum puritatem manu- 
um mearum retribuet mihi : 

24. Ouia custodivi vias Do 
mini, nee impie gessi a Deo 

n. He bowed the heavens, 
and came down : and darkness 
ivas under his feet. 

12. And he ascended upon 
the cherubim, and he flew, he 
flew upon the wings of the 

13. And he made darkness 
his covert, his pavilion round 
about him : dark waters in the 
clouds of the air. 

14. At the brightness that 
was before him the clouds 
passed, hail and coals of fire. 

15. And the Lord thundered 
from heaven, and the Highest 
gave his voice : hail and coals 
of fire. 

16. And he sent forth his ar 
rows, and he scattered them : 
he multiplied lightnings, and 
troubled them. 

17. Then the fountains of 
waters appeared, and the foun 
dations of the world were dis 
covered : 

1 8. At thy rebuke, O Lord, 
at the blast of the spirit of thy 

19. He sent from on high, 
and took me : and received me 
out of many waters. 

20. He delivered me from my 
strongest enemies, and from 
them that hated me : for they 
were too strong for me. 

21. They prevented me in 
the day of my affliction : and 
the Lord became my protector. 

22. And he brought me forth 
into a large place : he saved 
me, because he was well 
pleased with me. 

23. And the Lord will reward 
me according to my justice ; 
and will repay me according to 
the cleanness of my hands : 

24. Because I have kept the 
ways of the Lord, and have not 
done wickedly against my God. 

Sunday at Matins. 

25. Quoniam omnia judicia 
ejus in conspectu meo : et jus- 
titias ejus non repuli a me. 

26. Et ero immaculatus cum 
eo : et observabo me ab iniqui- 
tate mea. 

27. Et retribuet mihi Domi- 
nus secundum justitiam meam: 
et secundum puritatem manu- 
um mearum in conspectu ocu- 
lorum ejus. 

28. Cum sancto sanctus eris, 
et cum viro innocente inno- 
cens eris : 

29. Et cum electo electus 
eris : et cum perverse perver- 

30. Quoniam tu populum 
humilem salvum facies : et 
oculos superborum humiliabis. 

31. Quoniam tu illuminas lu- 
cernam meam Domine : Deus 
meus illumina tenebras meas. 

32. Quoniam in te eripiar a 
tentatione, et in Deo meo 
transgrediar murum. 

33. Deus meus impolluta 
via ejus : eloquia Domini 
igne examinata : protector 
est omnium sperantium in 

34. Quoniam quis Deus prse- 
ter Dominum ? aut quis Deus 
praeter Deum nostrum ? 

35. Deus qui praecinxit me 
virtute: et posuit immaculatam 
viam meam. 

36. Qui perfecit pedes meos 
tamquam cervorum, et super 
excelsa statuens me. 

37. Qui docet manus meas 
ad praelium : et posuisti, ut ar- 
cum aereum, brachia mea. 

38. Et dedisti mihi protecti- 
onem salutis tuse : et dextera 
tua suscepit me : 

39. Et disciplina tua correxit 

25. For all his judgments are 
in my sight : and his justices I 
have not put away from me. 

26. And I shall be spotless 
with him : and shall keep my 
self from my iniquity. 

27. And the Lord will reward 
me according to my justice: 
and according to the cleanness 
of my hands before his eyes. 

28. With the holy, thou wilt 
be holy : and with the innocent 
man, thou wilt be innocent. 

29. And with the elect thou 
wilt be elect : and with the per 
verse thou wilt be perverted. 

30. For thou wilt save the 
humble people : but wilt bring 
down the eyes of the proud. 

31. For thou lightest my 
lamp, O Lord : O my God, en 
lighten my darkness. 

32. For by thee I shall be 
delivered from temptation ; 
and through my God I shall 
go over a wall. 

33. As for my God, his way 
is undefiled : the words of the 
Lord are fire-tried : he is the 
protector of all that trust in 

34. For who is God but the 
Lord ? or who is God but our 

35. God who hath girded me 
with strength : and made my 
way blameless. 

36. Who hath made my feet 
like the feet of harts, and who 
setteth me upon high places. 

37. Who teacheth my hands 
to war: and thou hast made 
my arms like a brazen bow. 

38. And thou hast given me 
the protection of thy salvation : 
and thy right hand hath held 
me up : 

39. And thy discipline hath 

Ps. III., Second Nocturn; XVII. of Psalter. 71 

me in finem : et disciplina tua 
ipsa me docebit. 

40. Dilatasti gressus meos 
subtus me : et non sunt infir- 
mata vestigia mea. 

41. Persequar inimicos meos, 
et comprehendam illos : et non 
convertar donee deficiant. 

42. Confringam illos, nee po- 
terunt stare ; cadent subtus 
pedes meos. 

43. Et praecinxisti me vir- 
tutead bellum : etsupplantasti 
insurgentes in me subtus 

44. Et inimicos meos dedisti 
mihi dorsum, et odientes me 

45. Clamaverunt, nee erat 
qui salvos faceret, ad Domi- 
num : nee exaudivit eos. 

46. Et comminuam eos ut 
pulverem ante faciem venti : 
ut lutum platearum delebo 

47. Eripies me de contradic- 
tionibus populi : constitues me 
in caput Gentium. 

48. Populus, quern non co- 
gnovi, servivit mihi: in auditu 
auris obedivit mihi. 

49. Filii alieni mentiti sunt 
mihi, filii alieni inveterati sunt, 
et claudicaverunt a semitis 

50. Vivit Dominus, et bene- 
dictus Deus meus, et exaltetur 
Deus salutis meae. 

51. Deus, qui das vindictas 
mihi, et subdis populos sub me, 
liberator meus de inimicis meis 

corrected me unto the end : 
and thy discipline, the same 
shall teach me. 

40. Thou hast enlarged my 
steps under me ; and my feet 
are not weakened. 

41. I will pursue after my 
enemies, and overtake them : 
and I will not turn again till 
they are consumed. 

42. I will break them, and 
they shall not be able to stand : 
they shall fall under my feet. 

43. And thou hast girded me 
with strength unto battles : and 
hast subdued under me them 
that rose up against me. 

44. And thou hast made my 
enemies turn their back upon 
me, and hast destroyed them 
that hated me. 

45. They cried, but there was 
none to save them, to the Lord : 
but he heard them not. 

46. And I shall beat them as 
small as the dust before the 
wind ; I shall bring them to 
naught, like the dirt in the 

47. Thou wilt deliver me 
from the contradictions of the 
people : thou wilt make me 
head of the gentiles. 

48. A people, which I knew 
not, hath served me : at the 
hearing of the ear they have 
obeyed me. 

49. The children that are 
strangers have lied to me, 
strange children have faded 
away, and have halted from 
their paths. 

50. The Lord liveth, and 
blessed be my God, and let the 
God of my salvation be exalted. 

51. O God, who avengest me, 
and subduest the people under 
me, my deliverer from my ene 

72 Sunday at Matins. 

52. Et ab insurgentibus in 52. And thou wilt lift me up 
me exaltabis me: a viro ini- above them that rise up against 
quo eripies me. me : from the unjust man thou 

wilt deliver me. 

53. Propterea confitebor tibi 53. Therefore will I give 
in nationibus Domine: et no- glory to thee, O Lord, among 
mini tuo psalmum dicam. the nations: and I will sing a 

psalm to thy name. 

54. Magnificans salutes Re- 54. Giving great deliverance 
gis ejus, et faciens misericor- to his king, and showing mercy 
diam christo suo David, et se- to David his anointed : and to 
mini ejus usque in saeculum. his seed forever. 

3. " Cornu salutis metz." That is to say, the strength that 
secures my salvation. 

4. Therefore, he wishes to say, I will do nothing but praise 
and call upon the Lord in all my wants ; and while acting thus 
I am sure that I will always be safe from the hands of my ene 

5. "Torrentes iniquitatis conturbaverunt me." My enemies 
have filled me with terror, and have rushed upon me like a 
furious torrent. Instead of Conturbaverunt, St. Jerome trans 
lates, according to the Hebrew: Terruerunt Have terrified. 

6. I have been frightened by the horrors of the tomb, that is 
to say, with the sadness which he feels who knows that he must 
soon be carried to the grave; for the snares that my enemies 
have laid to deprive me of life, have preoccupied me, or have 
filled my soul with terror. 

9. God, incensed against his enemies, manifested his anger by 
making the earth tremble and shaking the mountains in their 
very foundations. 

10. When God is angry there exhales from the gaping earth 
a terrific smoke, anql from the breath of his wrath fire is kin- 

1 Holy Scripture often employs the word Cornu in the sense of strength 
or power, a metaphor taken from animals with horns. The prophet 
began by saying to God: Fortitude mea Thou art my strength. He 
then explains (verses 1-3) in what way the Lord is his strength. In 
the Hebrew, as Bellarmine observes, the expressions are more figurative 
and energetic : for Firmamentum et Adjutor, the Hebrew word signifies 
rock, firm stone; Refugium, fortress; Protector, shield or buckler. The 
following verse is a kind of conclusion to this exordium; then comes 
tie description of the help received from the Almighty. 

Ps. III., Second Nocturn; XVII. of Psalter. 73 

died, with lightnings and thunders, which fall like burning 

ii. When the clouds are near the earth it seems as if the 
heavens were being lowered and God himself were descending 
upon these clouds. 1 

13. When the clouds are more charged with water, they be 
come darker and they bring the rain ; now, God hides himself 
therein as in a closed pavilion. Commentators give to this im 
age a mystical sense, thus : The Lord, in this present life, does 
not make his presence sensible ; he hides his majesty as in black 
clouds laden with dark rain ; that is to say, from the depth of 
this obscurity he showers down graces upon his faithful souls. 
This may well be understood of souls that have arrived at the 
prayer of contemplation, and who, the more they are united 
with God, find themselves all the more involved in obscurity. 

14. " Carbones ignis." Coals of fire, that is to say, lightnings 
and thunders. 

15. The hail, the lightning, and the thunder are the voice of 
the Lord by which he makes us know that he is the Most High. 

17, 18. Thus also has God in his anger at times brought to 
light the hidden sources and the innermost bowels of the earth. 

19. He has received me into his arms, and has withdrawn me 
from a multitude of dangers and tribulations which as a deluge 
were overwhelming me. 

20. " Confortati sunt super me" St. Jerome translates: Ro- 
bust lores me erant They were stronger than I. 

21." Prcevenerunt me" They sought to take me by surprise. 2 

23. The Lord has rewarded me, and he will reward me ac 
cording to the uprightness of my heart and the purity of my 

25. All his laws are ever before my eyes, and I have never 
repelled from my heart his just commands.* 

1 We admire these poetical images: God, who is incensed, arms him 
self with his arrows, which are thunderbolts; the clouds form his chariot, 
which is drawn by winged coursers that is, impetuous winds; and these 
coursers are conducted by the angels. The thunder (verse 15) is called 
the voice of the Most High; the tempest (verse 18), the breath of his 

8 They attacked me unexpectedly. 

1 "Justitias." St. Jerome translates: Prcccepta Precepts. The 
same as in 2 Kings, xxii. 23. 

74 Sunday at Matins. 

26. I hope with his help to remain faithful to him. 

27. The Lord in his goodness will grant me his graces ac 
cording to the uprightness of my intention, and according to 
my actions that are free from defect, because they are done in 
his presence. 

28. According to the Hebrew, the word " Sanctus" Holy 
signifies here merciful. 

29. According to the Hebrew, the word " Electus" Elect 
signifies here good. " Cum perverso per-ver ten s." Thou wilt 
treat the perverse man as his perversity deserves. 

30. " Oculos superborum." The text is thus expressed, because 
it is especially by their eyes that the proud show their pride. 

31. " Lucernam meam." My lamp, that is to say, my mind, 
which without Thee would ever be deprived of light. " Illu- 
mina tenebras meas" Enlighten my darkness by the light of 
Thy truth. 

32. " Transgrediar murum" I shall leap over the walls, that 
is to say, I shall overcome the difficulties that I shall have to 
meet in Thy service. 

33. The path that God teaches me to keep is free from every 
defect or from every difficulty ; his promises are tried by fire, 
that is to say, they are sincere and true. 

34. " Quis Deus." The translation from the Hebrew gives: 
Quis Deus . . . Quis petra / . . . this signifies : Where shall 
we find a support so firm as that which we have in our God ? 

35. " Posuit immaculatam viam meam." He has given me 
the strength to pass my days free from all stain of sin. 

36. He has perfected my feet by rendering them swift like 
those of the hart; and he has placed me on the tops of the 
mountains, in order to withdraw me from the hands of my ene 

40. " Non sunt infirmata vestigia mea" St. Jerome s render 
ing is: Non deficient tali met, that is, My ankles have not 

41,42. This means: I have said, O Lord! relying on Thy 
help: I will pursue, etc. 

47, 48. These verses and those that follow are properly ap 
plicable to our divine Redeemer. " Populus quern non cognovi." 
The Gentiles. 

49. My natural subjects, whom I called my children, are 

Ps. /., Third Nocturn; XVIII. of Psalter. 75 

alienated from me, and have deceived me by pretending to 
serve me ; they have become strangers to me, and are grown 
old, by becoming (according to the Hebrew text) like dry with 
ered leaves; they have turned aside from the straight paths 
that they trod before. This may well be understood of Jesus 
Christ speaking of the Jewish people, who had become unfaith 
ful to him. 

50. " Exaltctur Dcus salutts mece. " May God be ever exalted, 
he who is the whole hope of my salvation. 

53. Here it is evidently Jesus Christ who is speaking of his 
victories over the world and the devil. 

54. We must here remark that Jesus Christ is called David 
by Ezeckiel and by the other prophets ; and therefore the 
psalmist concludes by thanking the heavenly Father for all the 
graces bestowed upon his Son, and upon all the faithful that are 
his followers. 

Psalms of the Third Nocturn. 


In this psalm we hear exalted the perfections of God, the sanctity of 
his law, and the magnificence of his works. In the spiritual sense it is 
to Jesus Christ and his Apostles that all these praises apply, accord 
ing to St. Augustine, Bellarmine, Rotigni, Malvenda, Tirinus, and 

1. CCELI enarrant gloriam i. THE heavens show forth 
Dei, et opera manuum ejus the glory of God, and the fir- 
annuntiat firmamentum. mament declareth the work of 

his hands. 

2. Dies diei eructat verbum, 2. Day to day uttereth speech, 
et nox nocti indicat scientiam. and night to night showeth 


3. Non sunt loquelae, neque 3. There are no speeches nor 
sermones, quorum non audian- languages, where their voices 
tur voces eorum. are not heard. 

4. In omnem terram exivit 4. Their sound hath gone 
sonus eorum : et in fines orbis forth into all the earth : and 
terrae verba eorum. their words unto the ends of 

the world. 

5. In sole posuit tabernacu- 5. He hath set his tabernacle 
lum suum : et ipse tamquafn in the sun : and he as a bride- 
sponsus procedens de thalamo groom coming out of his bride 
suo : chamber, 

Sunday at Matins. 

6. Exultavit ut gigas ad cur- 
rendam viam> a summo coelo 
egressio ejus : 

7. Et occursus ejus usque 
ad summum ejus : nee est 
qui se abscondat a calore 

8. Lex Domini immaculata, 
convertens animas: testimoni- 
um Domini fidele, sapientiam 
praestans parvulis. 

9. Justitiae Domini rectse, 
laetificantes corda : praeceptum 
Domini lucidum, illuminans 

10. Timor Domini sanctus, 
permanens in saeculum saeculi : 
judicia Domini vera, justificata 
in semetipsa. 

11. Desiderabilia super au- 
rum et lapidem pretiosum mul- 
tum : et dulciora super mel et 

12. Etenim servus tuus cus- 
todit ea: in custodiendis illis 
retributio multa. 

13. Delicta quis intelligit ? 
ab occultis meis munda me : 
et ab alienis parce servo tuo. 

14. Si mei non fuerint do- 
minati, tune immaculatus ero : 
et emundabor a delicto maxi- 

1 5. Et erunt ut complaceant 
eloquia oris mei : et meditatio 
cordis mei in conspectu tuo 

1 6. Domine adjutor meus, 
et redemptor meus. 

6. Hath rejoiced as a giant 
to run the way : His going out 
is from the end of heaven, 

7. And his circuit even to 
the end thereof : and there is 
no one that can hide himself 
from his heat. 

8. The law of the Lord is un 
spotted, converting souls : the 
testimony of the Lord is faith 
ful, giving wisdom to little ones. 

9. The justices of the Lord are 
right, rejoicing hearts: the com 
mandment of the Lord is light 
some, enlightening the eyes. 

10. The fear of the Lord is 
holy, enduring for ever and 
ever: the judgments of the 
Lord are true, justified in 

11. More to be desired than 
gold and many precious stones: 
and sweeter than honey and 
the honey-comb. 

12. For thy servant keepeth 
them, and in keeping them 
there is a great reward. 

13. Who can understand 
sins? from my secret ones 
cleanse me, O Lord : and from 
those of others spare thy 

14. If they shall have no do 
minion over me, then shall I be 
without spot : and I shall be 
cleansed from the greatest sin. 

15. And the words of my 
mouth shall be such as may 
please : and the meditation of 
my heart always in thy sight. 

1 6. O Lord my helper and 
my redeemer. 

i. The heavens, by the prodigious works that we admire 
therein, make us know God. By the heavens the above-men 
tioned interpreters understand the Apostles, who by the preach 
ing of the Gospel and by miracles have propagated upon earth 
the faith in Jesus Christ, 

Ps. /., Third Nocturn; XVIII. of Psalter. 77 

2. Each day produces or communicates for the day following 
and night the succeeding night, the manner of praising God ; 
so that the heavens are unceasingly publishing the glory of the 
Most High. 

3, 4. This accords with the command that our Lord gave to 
his Apostles : Euntes ergo docete omnes gentes Going, therefore, 
teach ye all nations (Matt, xxviii. 19). And St. Paul, speaking 
of the preaching of the New Law by the ministry of the Apos 
tles, says : Numquid non audierunt ? Et qtiidem in omnem ter 
rain exivit sonus eorum, et in fines orbis tcrrce verba eorum 

Have they not heard? Yea, verily: their sound hath gone 
forth into all the earth, and their words unto the ends of the 
whole world (Rom. x. 18). 

5. "In sole posuit tabernaculum suum" The Lord has placed 
his pavilion in the sun, as being the principal part of the 
heavens. This explanation which Bellarmine gives does not 
please Mattei ; he prefers the sense of the Hebrew text, 
namely: Soli posuit tent or him in eis He has set in them a 
pavilion for the sun. But Bellarmine observes that the ver 
sion of the Septuagint, which the Vulgate has followed, says, as 
above, that God has set his pavilion in the sun ; now we should 
here prefer the interpretation of the Septuagint, because we 
may reasonably believe that at that time the Hebrew text was 
more correct than it is at the present day. 

8. The law of the Lord is beautiful, without a defect, so that 
it converts souls or withdraws them from evil and from error. 
It is his testimony, that is to say, it makes us know his will ; it 
is faithful in its promises, and it renders wise the little ones, 
that is to say, those that are docile and those that willingly 
submit to his precepts. 

9. " Justifies Domini." The commandments of God. " II- 
luminans oculos" This law is full of a heavenly light, which 
enlightens the mind : the mind is the eye of the soul. 

10. " Timor Domini sanctus, permanens in sceculiim scpculi" 
The divine law, which teaches holy fear, is permanent as to the 

1 The psalmist arrives at the object that he seems chiefly to have in 
view; namely, the praise of the law of God, designated under various 
names, ordinarily given in Scripture as Lex, Testimoninm, Justitia, 
Praceptum, Timor, Judicia . In these four verses (S-n) he describes 
eight beautify! characters on whjch it is important to meditate. 

78 Sunday at Matins. 

eternal reward that it promises to him who observes it. "Ju- 
dicia" The precepts. 

ii. The divine precepts are more agreeable to virtuous souls 
than anything in this world. 

13. " Delicta quis intelligit?" What man is there that knows 
all the sins, or, according to the translation of St. Jerome, all 
the errors into which we are exposed to fall, so as to be able to 
avoid them ? "Ab alienis parce servo ttto" Do not permit Thy 
servant to associate with those that have strange, that is, bad 
manners. St. Jerome translates : A superbis quoque libera ser- 
vum tuum From the proud deliver Thy servant. 

14. If I do not let my sins 2 get the mastery over me, then I 
shall be free from every fault, and pure especially from grievous 

15. My word, or my prayers will be agreeable to Thee as well 
as my meditations, which I shall ever make in Thy presence. 

16. It is Thou that aidest me in need and deliverest me in 



This psalm is a prayer which the people address to God for the suc 
cess of the arms of David. But Bellarmine and Rotigni think that this 
psalm and the two following psalms, that is, the XX. and the XXI. of 
the psalter, refer to the victories of Jesus Christ over the devil and the 
persecutors of the Church. 

i. EXAUDIAT te Dominus i. MAY the Lord hear thee 

in die tribulationis : protegat in the day of tribulation : may 

te nomen Dei Jacob. the name of the God of Jacob 

protect thee. 

i. Mittat tibi auxilium de 2. May he send thee help from 

sancto : et de Sion tueatur the sanctuary : and defend thee 

te. out of Sion. 

3. Memor sit omnis sacrificii 3. May he be mindful of all 
tui : et holocaustum tuum pin- thy sacrifices : and may thy 
gue fiat. whole burnt-offering be made 


4. Tribuat tibi secundum 4. May he give thee accord- 
cor tuum : et omne consilium ing to thy own heart : and con- 
tuum confirrnet. firm all thy counsels. 

5. Laetabimurinsalutarituo: 5. We will rejoice in thy sal- 

5 Or those strangers that live far from Thee and Thy law. 

Psalm II. , Third Nocturn ; XIX. of Psalter. 79 

et in nomine Dei nostri mag- vation : and in the name of our 

nificabimur. God we shall be exalted. 

6. Impleat Dominus omnes 6. The Lord fulfil all thy 
petitiones tuas : nunc cognovi petitions: now have I known 
quoniam salvum fecit Domi- that the Lord hath saved his 
nus Christum suum. anointed. 

7. Exaudiet ilium de ccelo 7. He will hear him from his 
sancto suo : in potentatibus holy heaven : the salvation of 
salus dexterse ejus. his right hand is in powers. 

8. Hi in curribus, et hi in 8. Some trust in chariots, and 
equis : nos autem in nomine some in horses : but we will call 
Domini Dei nostri invocabi- upon the name of the Lord our 
mus. God. 

9. Ipsi obligati sunt, et ceci- 9. They are bound, and have 
derunt : nos autem surreximus fallen : but we are risen, and are 
et erecti sumus. set upright. 

10. Domine salvum fac re- 10. O Lord save the king: 
gem, et exaudi nos in die, qua and hear us in the day that we 
invocaverimus te. shall call upon thee. 

3. " Holocaustum tuum pingue fiat " May thy holocaust be 
agreeable to the Lord, as are the sacrifices of fat animals (Dan. 
iii. 40). 

5. " Salutar i tuo" Thy safety and thy victory. " Magnifi- 
cabimur" Expression conformable to the Septuagint version. 
According to present Hebrew version, we would have : Vexil- 
lum attolemus: We shall lift up our banner. That is to say: 
We shall celebrate the victory that saves and exalts us by pro 
claiming the glory of the Lord, to whom it is due. 

6. "Christum suum" His Christ, or the King whom he hath 
anointed with his grace. 

7. " In potentatibus salus dexterce ejus." St. Jerome s transla* 
tion is : In fortitudinibus salutis dexterce ejus. 

8. Our enemies put their trust in terrestrial goods and means; 
but we will invoke the name of our God, who gives victory to 
those that trust in him. 

9. " Obligati sunt" That is to say, according to the Septua 
gint version : Colligati sunt, quasi compcdibus They are tied 
down by earthly affections, as by so many fetters. 


Sunday at Matins. 



Hymn of thanksgiving which the people address to God for the vic 
tories granted to the arms of David. According to Bellarmine, this 
psalm is understood in the spiritual sense of the victory which Jesus 
Christ gained through the merits of his Passion over sin and over hell. 

1. DOMINE in virtute tua 
laetabitur rex : et super salu- 
tare tuum exultabit vehemen- 

2. Desiderium cordis ejus 
tribuisti ei : et voluntate la- 
biorum ejus non fraudasti 

3. Quoniam prsevenisti eum 
in benedictionibus dulcedinis : 
posuisti in capite ejus coro- 
nam de lapide pretioso. 

4. Vitam petiit ate: et tribu 
isti ei longitudinem dierum in 
saeculum, et in saeculum saeculi. 

5. Magna est gloria ejus in 
salutari tuo : gloriam et mag 
num decorem impones super 

6. Quoniam dabis eum in 
benedictionem in saeculum sae 
culi : laetificabis eum in gaudio 
cum vultu tuo. 

7. Quoniam rex sperat in 
Domino : et in misericordia 
Altissimi non commovebitur. 

8. Inveniatur manus tua 
omnibus inimicis tuis : dex- 
tera tua inveniat omnes, qui 
te oderunt. 

9. Pones eos ut clibanum 
ignis in tempore vultus tui : 
Dominus in ira sua contur- 
babit eos, et devorabit eos 

10. Fructum eorum de terra 
perdes : et semen eorum a filiis 

1. IN thy strength, O Lord, 
the king shall joy : and in thy 
salvation he shall rejoice ex 

2. Thou hast given him his 
heart s desire : and hast not 
withholden from him the will 
of his lips. 

3. For thou hast prevented 
him with blessings of sweet 
ness : Thou hast set on his 
head a crown of precious 

4. He asked life of thee : and 
thou hast given him length of 
days forever and ever. 

5. His glory is great in thy 
salvation : glory and great 
beauty shalt thou lay upon 

6. For thou shalt give him 
to be a blessing forever and 
ever: Thou shalt make him 
joyful in gladness with thy 

7. For the king hopeth in 
the Lord : and through the 
mercy of the most High he 
shall not be moved. 

8. Let thy hand be found by 
all thy enemies : let thy right 
hand find out all them that 
hate thee. 

9. Thou shalt make them as 
an oven of fire, in the time of 
thy anger: the Lord shall 
trouble them in his wrath, and 
fire shall devour them. 

10. Their fruit shalt thou de 
stroy from the earth : and their 
seed from among the children 
of men. 

Psalm III., Third Nocturn ; XX. of Psalter. 81 

11. Quoniam declinaverunt 11. For they have intended 
in te mala: cogitaverunt con- evils against thee ; they have 
silia, quae non potuerunt stabi- devised counsels which they 
lire. have not been able to establish. 

12. Quoniam pones eos dor- 12. For thou shalt make 
sum: in reliquiistuis praepara- them turn their back: in thy 
bis vultum eorum. remnants thou shalt prepare 

their face. 

13. Exaltare Domine in vir- 13. Be thou exalted, O Lord, 
tute tua : cantabimus et psal- in thy own strength : we will 
lemus virtutes tuas. sing and praise thy powers. 

1. "Super salutare tuum" On account of the salvation that 
he has received from Thee. 

2. " Voluntate labtorum ejus non fraudasti cum." Thou hast 
not failed to hear his prayers. 1 

6. " Dabis cum in benedictionem .* According to the Hebrew : 
Pones eitm bcncdictiones Thou hast set him to be blessings. 
These words can be verified only in Jesus Christ, the eternal 
source of blessings, which all receive through him. 3 

8. " Iimematur manits tua omnibus mimicis tuis" According 

to the Hebrew : Invmiet manus tua omnes inimicos tuos Thy 

hand shall find all Thy enemies. 

9. " In tempore vultus tut." When Thy angry face shall make 
them see Thy just wrath. 

u. Most justly wilt Thou deal with them, since they have 
endeavored to heap evils upon Thee by the many outrages that 
they have done Thee. 

12. This verse is very obscure, and has given rise to different 
interpretations. Theodoret and Euthymius explain it thus: 
" Pones eos dot-sum." Thou shalt put them to flight by making 
them turn their back. " In reliquiis tin s." That is, in their 
posterity. " Praparabis vultum" Thou wilt show Thy angry 
face. Bellarmine explains it thus: "Pone eos dorsum"1\io>M 
shalt make them as though they were nothing but back, a part 

1 These two verses correspond to three verses of the preceding psalm 
(4, 5, and 6). In the following verses it is said that God not only heard 
the desires and the prayers of David, but that he anticipated and after 
wards surpassed them by such favors as could not have their entire ful 
filment except in the person of Jesus Christ, who was himself the 
greatest of the blessings granted to the holy king. 

2 Others understand: Thou wilt cause him to be blessed in all ages 


82 Sunday at Matins. 

of the body exposed to the scourger. " In reliquiis tuis prce- 
parabis vultum eoriim" You will cause that their sight, for 
their greater punishment, be fixed in considering Thy elect, 
who are the remnant reserved and saved by Thee. Mattei, 
Menochius, Bossuet, and Tirinus take this whole verse all in 
one sense, and explain it thus : Thou wilt discharge Thy arrows 
so thick in their face that they will be forced to turn and take 
to flight. Let the reader choose whichever of these explana 
tions he pleases ; the last, however, agrees best with the He 
brew text, according to which, instead of the words "/;/ reli 
quiis tuis" it is In nervis ; signifying the string of the bow on 
which the arrow is placed. 1 

1 St. Jerome translates the Hebrew thus: Pones eos kumerum; funes 
tuos firmabis contra fades eorum. 

Psalm I. XXVI. of Psalter, 

Monday at Matins. 

David persecuted by Saul and surrounded by every kind of peril 
shows no less courage by the confidence that he has in the divine pro 
tection; he sighs at the same time after the sight of the Tabernacle. 
He is a figure of the just man who in the midst of the enemies of his 
salvation longs to leave this world, and to enter into the heavenly 

1. DoMiNUSilluminatiomea, 
et salus mea, quern timebo ? 

2. Dominus protector vitae 
meae, a quo trepidabo ? 

3. Dum appropiant super 
me nocentes, ut edant carnes 
meas : 

4. Qui tribulant me inimici 
mei, ipsi infirmati sunt, et ce- 

5. Si consistant adversum 
me castra, non timebit cor 

6. Si exurgat adversum me 
praelium, in hoc ego sperabo. 

7. Unam petii a Domino, 
hanc requirnm, ut inhabitem 
in domo Domini omnibus die- 
bus vitse meae. 

8. Ut videam voluptatem 
Domini, et visitem templum 

9. Ouoniam abscondit me 
in tabernaculo suo : in die 
malorum protexit me in ab- 
scondito tabernaculi sui. 

10. In petra exaltavit me : 
et nunc exaltavit caput meum 
super inimicos meos. 

1. THE Lord is my light and 
my salvation, whom shall I fear? 

2. The Lord is the protector 
of my life, of whom shall I be 
afraid ? 

3. Whilst the wicked draw 
near against me, to eat my 

4. My enemies that trouble 
me, have themselves been 
weakened, and have fallen. 

5. If armies in camp should 
stand together against me, my 
heart shall not fear. 

6. If a battle should rise up 
against me, in this will I be 

7. One thing I have asked of 
the Lord, this will I seek after, 
that I may dwell in the house 
of the Lord all the days of my 

8. That I may see the delight 
of the Lord, and may visit his 

9. For he hath hidden me in 
his tabernacle : in the day of 
evils, he hath protected me in 
the secret place of his taber 

10. He hath exalted me upon 
a rock : and now he hath lifted 
up my head above my enemies. 


Monday at Matins. 

11. Circuivi, et immolavi in 
tabernaculo ejus hostiam vo- 
ciferationis : cantabo, et psalm- 
um dicam Domino. 

12. Exaudi Domine vocem 
meam, qua clamavi ad te : mi 
serere mei, et exaudi me. 

13. Tibi dixit ccr meum, 
exquisivit te facies mea : 
faciem tuam Domine requi- 

14. Ne avertas faciem tuam 
a me : ne declines in ira a 
servo tuo. 

15. Adjutor meus esto: ne 
derelinquas me, neque despi- 
cias me Deus salutaris meus. 

1 6. Quoniam pater meus, et 
mater mea dereliquerunt me: 
Dominus autem assumpsit me. 

17. Legem pone mihi Do 
mine in via tua : et dirige me 
in semitam rectam propter ini- 
micos meos. 

1 8. Ne tradideris me in ani- 
mas tribulantium me : quo- 
niam insurrexerunt in me testes 
iniqui, et mentita est iniquitas 

19. Credo videre bona Do 
mini in terra viventium. 

20. Expecta Dominum, viri- 
liter age: et confortetur cor 
tuum, et sustine Dominum. 

11. I have gone round, and 
have offered up in his taber 
nacle a sacrifice of jubilation : 
I will sing, and recite a psalm 
to the Lord. 

12. Hear, O Lord, my voice, 
with which I have cried to 
thee : have mercy on me and 
hear me. 

13. My heart hath said to 
thee, My face hath sought 
thee : thy face, O Lord, will I 
still seek. 

14. Turn not away thy face 
from me : decline not in thy 
wrath from thy servant. 

15. Be thou my helper for 
sake me not, do not thou de 
spise me, O God my Saviour. 

1 6. For my father and my 
mother have left me : but the 
Lord hath taken me up. 

17. Set me, O Lord, a law in 
thy way : and guide me in the 
right path, because of my ene 

1 8. Deliver me not over to 
the will of them that trouble 
me : for unjust witnesses have 
risen up against me, and ini 
quity hath lied to itself. 

19. I believe to see the good 
things of the Lord in the land 
of the living. 

20. Expect the Lord, do man 
fully : and let thy heart take 
courage, and wait thou for the 

3, 4. My enemies advance against me like ferocious beasts, to 
devour my body ; but those that ill-treat me I have seen weak 
ened and cast down. 1 

8. When visiting the Temple of the Lord, I may taste the 
sweetness that he communicates to those that love him. 

1 Bellarmine says that the past is here employed for the future, ac 
cording to the custom of the prophets, to show the certainty of the 

Psalm IL XXVII. of Psalter. 85 

10. He has placed me as upon a high rock, so that now I hold 
my head above my enemies; that is to say, I have overcome 
them. 1 

ir. " Circuivi, et immolavi" In the Hebrew this is in the 
future, which agrees better with the rest of the verse. The 
sense, therefore, is: United with the priests, I will go around 
the altar, and will offer. 

12. "Vocem meant, qua clamant ad te" The urgent prayer 
that I have addressed to Thee. 

13. In the past, my heart, or my desire, which is well known 
to Thee, has already told Thee that my eyes have sought Thee; 
for the future, I will try to be always in Thy presence, to obey 
Thee and to love Thee. 

14. "In ira." In wrath, as a punishment for my sins. 

17. 2 Teach me, O God! to walk according to Thy law, and 
guide me in the right path that leads to Thee, in order that I 
may not fall into the hands of my enemies. 

1 8. " Mentita est iniquitas stbi." Their iniquity has lied, that 
is, has been injurious to themselves. 

19. I hope to enjoy in the land of the living that is, in the 
kingdom of the blessed, where death has no access the good 
things that the Lord has prepared for those that love him. 

20. " Sustine Dominum" Expect the help of the Lord ; he 
will never fail Thee. 

David, in the midst of persecutions, implores the help of God, and 
foretells his triumph. 3 There is not one among the faithful who cannot 
apply this psalm to himself in view of the temptations and perils of which 
h s life here upon earth is so full. 

i. AD te Domine clamabo, i. UNTO thee will I cry, O 
Deus meus ne sileas a me : Lord, O my God, be not thou 
nequando taceas a me, et as- silent to me : lest if thou be 

1 See Psalm Ix. 2. 

2 " Legem pone mihi . . . in via tua" In the Hebrew, according to 
Bellarmine: Doce me; . . . and according to St. Jerome: Ostende mihi 
. . . viam tuam. 

3 Bellarmine gives several reasons showing that this psalm does not 
apply to David, but to Jesus Christ on the cross, according to the expla 
nation of St. Augustine and St. Jerome. It is, he says, an abridgment 
of Psalm xxi. 


Monday at Matins. 

similabordescendentibus inla- 

2. Exaudi Domine vocem de- 
precationis meae dum oro ad 
te: dum extollo manus meas 
ad templum sanctum tuum. 

3. Ne simul trahas me cum 
peccatoribus : et cum oper- 
antibus iniquitatem ne perdas 

4. Quiloquunturpacem cum 
proximo suo, mala autem in 
cordibus eorum. 

5. Da illis secundum opera 
eorum, et secundum nequi- 
tiam adinventionum ipsorum, 

6. Secundum opera manuum 
eorum tribue illis : redde retri- 
butionem eorum ipsis. 

7. Quoniam non intellexe- 
runt opera Domini, et in 
opera manuum ejus destrues 
illos, et non sedificabis eos. 

8. Benedictus Dominus: 
quoniam exaudivit vocem de- 
precationis meae. 

9. Dominus adjutor meus, 
et protector meus : in ipso 
speravit cor meum, et adjutus 

10. Et refloruit caro mea : 
et ex voluntate mea confitebor 

11. Dominus fortitude plebis 
suae : et protector salvationum 
Christi sui est. 

12. Salvum fac populum tu 
um Domine, et benedic here- 
ditati tuae : et rege eos, et ex- 
tolle illos usque in aeternum. 

silent to me, I become like 
them that go down into the pit. 

2. Hear, O Lord, the voice of 
my supplication, when I pray to 
thee : when I lift up my hands 
to thy holy temple. 

3. Draw me not away to 
gether with the wicked : and 
with the workers of iniquity 
destroy me not : 

4. Who speak peace with 
their neighbor, but evils are in 
their hearts. 

5. Give them according to 
their works : and according to 
the wickedness of their inven 

6. According to the works of 
their hands give thou to them : 
render to them their reward. 

7. Because they have not un 
derstood the works of the Lord, 
and the operations of his hands: 
thou shalt destroy them, and 
shalt not build them up. 

8. Blessed be the Lord : for 
he hath heard the voice of my 

9. The Lord is my helper 
and my protector: in him hath 
my heart confided, and I have 
been helped. 

10 And my flesh hath flour 
ished again : and with my will 
I will give praise to him. 

11. The Lord is the strength 
of his people and the protector 
of the salvation of his anointed. 

12. Save O Lord, thy people, 
and bless thy inheritance : and 
rule them and exait them for 

i. "Ad te, Domine, clamabo." O Lord ! I will not cease to cry 
to Thee to obtain help. " Ne sileas a me." Keep not silence, 
as if Thou didst not hear my prayers. "Assimilabor descenden- 
tibus in lacum" I shall become like those that find themselves 

Psalm I I. XX VI L of Psalter. 8 7 

shut up in the tomb, whence their voice can no longer be 

3. " Ne simul trahas me" Do not permit me to fall over 

5. " Secimdum nequitiain adinventionum ipsorum." Accord 
ing to their malice, which invents artifices to injure others. 

6. " Redde retributionem eorum ipsis." Cause the evil that 
they are plotting for others to fall upon themselves. 1 

7. " Non intellexerunt " They did not wish to understand. 2 
" Non adificabts eos." Thou wilt not restore them to their 
former state. 

10. Through the help that I have received, my flesh, that is, 
my weakness, has regained its vigor ; 3 therefore I will always 
sing with all my heart the praises of my Saviour. 

11. " Christi sui" Christ, or the anointed of the Lord. 
David thus calls himself, as having received from God the 
royal unction. 

1 5, 6. "Da . . . Tribue . . . Redde . . ." These words are not 
an imprecation, but a prophecy of what is to happen; this the following 
verse explains and proves. 

2 " Et in opera." According to the Hebrew and the Greek, the prep 
osition /// is redundant. St. Jerome s translation has: Et opus. On this 
passage Bellarmine makes an excellent reflection: All evils, he says, 
come from not applying ourselves to knowing and understanding the 
wonders worked by the Lord in the creation, redemption, and the gov 
ernment of the human race. If we attentively consider these things we 
could hardly refrain from loving God. Hence those words of our 
Saviour to Jerusalem: Si cognovisses et tu, ct quidem in hac die tna quce 
ad paceni tibi ! . . . Non relinqucnt in te lap idem super lapideni, co quod 
-non cognoveris tempus visitationis tua If thou also hadst known, and 
that in this thy day, the things that are to thy peace ! . . . They shall 
not leave in thee a stone upon a stone; because thou hast not known 
the time of thy visitation (Lzike, xix. 42). And St. Paul says: 5V enim 
cognovissent, nunqnam Dominiun glories crucifixissent If they had 
known it, they would never have crucified the Lord of glory (i Cor. ii. 
8). Hence also: Desolatione desolata est omnis terra, qnia nulliis est 
qui recogitet corde With desolation is all the land made desolate: be 
cause there is none that considered! in the heart (Jer. xii. n). 

3 " Refloruit caro mea." These words, applied to Jesus Christ, ad 
mirably foretell his resurrection. 


Monday at Matins. 


The prophet here invites the people to come to adore God in his 
Temple. 1 Under this figure the Gentiles are invited to receive the 
Gospel, which had to be preached in the midst of persecutions, here 
represented by the winds, the tempests, and the thunders, which are 
mentioned in this psalm. 

1. AFFERTE Domino filii 
Dei : afferte Domino filios 
arietum : 

2. Afferte Domino gloriam 
et honorem, afferte Domino 
gloriam nomini ejus : adorate 
Dominum in atrio sancto ejus. 

3. Vox Domini super aquas, 
Deus majestatis intonuit: Do- 
minus super aquas multas. 

4. Vox Domini in virtute : 
vox Domini in magnificentia. 

5. Vox Domini confringentis 
cedros: et confringet Dominus 
cedros Libani : 

6. Et comminuet eas tam- 
quam vitulum Libani : et di- 
lectus quemadmodum nlius 

7. Vox Domini intercidentis 
flammam ignis : vox Domini 
concutientisdesertum : etcom- 
movebit Dominus desertum 

8. Vox Domini prseparantis 
cervos, et revelabit condensa : 
et in templo ejusomnesdicent 

1. BRING to the Lord, O ye 
children of God : bring to the 
Lord the offspring of rams. 

2. Bring to the Lord glory 
and honor, bring to the Lord 
glory to his name: adore ye 
the Lord in his holy court. 

3. The voice of the Lord is 
upon the waters; the God of 
majesty hath thundered, the 
Lord upon many waters. 

4. The voice of the Lord is 
in power ; the voice of the Lord 
in magnificence. 

5. The voice of the Lord 
breaketh the cedars : yea, the 
Lord shall break the cedars of 
Libanus : 

6. And shall reduce them to 
pieces, as a calf of Libanus, and 
as the beloved son of unicorns. 

7. The voice of the Lord di- 
videth the flame of fire : the 
voice of the Lord shaketh the 
desert : and the Lord shall 
shake the desert of Cades. 

8. The voice of the Lord pre- 
pareth the stags: and he will 
discover the thick woods : and 
in his temple all shall speak 
his glory. 

1 Title of the psalm: Psalmus David, in consummations l^abernaculi. 
St. Jerome thence infers that David composed this psalm when he 
caused the Ark of the Covenant to be placed in the tabernacle erected 
on Mount Sion (2 Kings, vi. 17). This tabernacle being a figure of 
the Church, the prophet raises his thoughts from the figure to the 
reality, and announces the preaching of the Gospel by the Voice of 
the Lord, which nothing can resist. 

Psalm III. XXVIII. of Psalter. 89 

9. Dominus diluvium inha- 9. The Lord maketh the flood 
bitarefacit: et sedebit Domi- to dwell: and the Lord shall 
nus rex in seternum. sit king forever. 

10. Dominus virtutem po- 10. The Lord will give 
pulo suo dabit : Dominus be- strength to his people: the 
nedicet populo suo in pace. Lord will bless his people with 


i. " Filios arietum" Young rams, to offer them to him in 

3. The Lord makes his voice heard upon the waters during 
the storms; in the noise that is then produced by the abund 
ance of the waters, mingled with peals of thunder, he makes 
the voice of his majesty heard. 

4. "In virtute" According to the Hebrew: In potentia In 
power. The Lord makes his voice known in his power and in 
his grandeur; for when he wills he makes the earth and the sea 

5. " Cedros Libani" That is to say: The loftiest and 
strongest trees, which it destroys by the violence of the tem 

6. "Comminuet" According to the Hebrew : Saltare factet 
He shall make them leap as a calf that goes bounding over the 
mountain of Libanon. " Dilectus." The unicorn, when little, 
is admired for its beauty. 

7. " Intercidentis flammam" St. Jerome s translation is: Di- 
videns flammas ; that is to say, the thunder darts a number of 
lightning flashes one after the other. " Desertum Cades" A 
vast desert of Arabia. 

8. " PrcEparantis cervos." This means, according to some in 
terpreters, that the thunder so terrifies the deer that partu 
rition is hastened. These authors rest on the Hebrew text, 
which is thus translated : Vox Domini parere faciens cervas 
The voice of the Lord makes hinds bring forth. But I prefer 
the interpretation of Mattei, who says that the voice of the. 
Lord, or the thunder, so frightens the deer as to drive them 
from their thickets; and he observes that the Vulgate does not 
use the word Cervas, but Cervos. " Et revelabit condensa ; et in 
templo ejus omnes dicent gloriam" That is to say, the Lord lays 
open to daylight the thick forests by shivering and uprooting 
the trees with his thunderbolts; after which all men will go to 

96 Monday at Matins. 

render homage to the glory or to the power of the Most High 
in his Temple. 

9. God makes the deluge of waters that inundate the earth 
to dwell, to abide, or last; and he himself, as Lord and eternal 
King seated upon the clouds, disposes everything for his glory. 

10. The Lord will give to his people the virtue of trusting in 
his protection ; 1 and then blessing them he will fill them with 


Thanksgiving addressed by David to God for having delivered him 
from a dangerous illness. 2 This psalm is very suitable to every Chris 
tian who, having been assailed by his passions, is in danger of falling 
into temptations. 

i. EXALTABO te Domine i. I WILL extol thee, O Lord 

quoniam suscepisti me: nee for thou hast upheld me : and 

delectasti inimicos meos super hast not made my enemies to 

me. rejoice over me. 

1 " Virtutem " By this word some understand the force of resisting 
enemies and of conquering them. Such is the conclusion of this 
poetical picture, in which the psalmist shows us in a few strokes the 
marvellous effects of the voice of God, which calls down the tempest 
and the thunder upon the elements of the physical world water, air, 
fire, and earth, and then upon the plants, animals, and men, to 
induce the latter to recognize the Providence of God, and to render 
him the homage that is due to him. In a figurative sense, as we may 
see in detail in Bellarmine, this Voice of God represents the preach 
ing of the Gospel. We add that the Voice of the Lord (verses 3 and 
8) prefigure in a perfect manner the seven gifts of the Holy Ghost, 
who descended upon the Apostles with a great noise under the forms 
of tongues of fire, as is so well expressed by these words of verse 7: 
Vox Dotnini intercidentis Jlanunam ignis. 

2 So it is understood by several interpreters, such as Father De Car- 
rieres. But the psalm bears the title: Psalmus cantici, in dedicatione 
domus David A psalm of a canticle at the dedication of David s house. 
This means, according to others, that David composed this psalm for 
the ceremony of his entrance into the palace that he had built for him 
self at Jerusalem (2 Kings, v. n). As to the words Sanaste me (v. 2), 
they understand them of the deliverance from mental sufferings with 
which the psalmist had been afflicted in the midst of the mortal dangers 
that he had encountered. One may see in this psalm a picture of the 

Psalm IV. XXIX. of Psalter. 

2. Domine Deus meus cla- 
mavi ad te, et sanasti me. 

3. Domine eduxisti ab in 
ferno animam meam : salvasti 
me a descendentibus in la- 

4. Psallite Domino sancti 
ejus: et confitemini memoriae 
sanctitatis ejus. 

5. Quoniam ira in indigna- 
tione ejus: et vita in voluntate 

6. Ad vesperum demorabitur 
fletus : et ad matutinum lae- 

7. Ego autem dixi in abun- 
dantia mea : Non movebor in 

8. Domine in voluntate tua, 
praestitisti decori meo virtu- 

9. Avertisti faciem tuam a 
me, et factus sum conturba- 

10. Ad te Domine clamabo : 
et ad Deum meum depreca- 

11. Quae utilitas in sanguine 
meo, dum descendo in corrup- 
tio nem ? 

12. Numquid confitebitur ti- 
bi pulvis, aut annuntiabit veri- 
tatem tuam ? 

13. Audivit Dominus, et 
misertus est mei : Dominus fac 
tus est adjutor meus. 

14. Convertisti planctum me 
um in gaudium mihi: consci- 
disti saccum meum, et circum- 
dedisti me laetitia: 

1 5. Ut cantet tibi gloria mea, 
et non compungar: Domine 
Deus meus in aeternum confi- 
tebor tibi. 

2. O Lord my God, I have 
cried to thee, and thou hast 
healed me. 

3. Thou, O Lord, hast 
brought forth my soul from 
hell : thou hast saved me from 
them that go down into the pit. 

4. Sing to the Lord, O you 
his saints: and give praise to 
the memory of his holiness. 

5. For wrath is in his indig 
nation ; and life in \usgood 

6. In the evening weeping 
shall have place, and in the 
morning gladness: 

7. And in my abundance I 
said : I shall never be moved. 

8. O Lord, in thy favor, thou 
gavest strength to my beauty. 

9. Thou turnedst away thy 
face from me, and I became 

10. To thee, O Lord, will I 
cry : and I will make supplica 
tion to my God. 

11. What profit is there in 
my blood, whilst I go down to 
corruption ? 

12. Shall dust confess to 
thee, or declare thy truth ? 

13. The Lord hath heard, 
and hath had mercy on me : 
The Lord became my helper. 

14. Thou hast turned for me 
my mourning into joy: thou 
hast cut my sackcloth, and hast 
compassed me with gladness. 

1 5. To the end that my glory 
may sing to thee; and I may 
not regret : O Lord my God, I 
will give praise to thee forever. 

vicissitudes of human life, over which God ever watches as a father and 
as a judge. In a higher sense, it is applicable to our Saviour in his res, 
urrection; hence it forms part of the Office of Holy Saturday. 

92 Monday at Matins. 

i. I will praise Thee by giving thanks, because Thou hast 
taken me under Thy protection, and hast not allowed my ene 
mies to sing victories over me. 

3. "Eduxtsti ab inferno animam meam." Thou hast brought 
me back from the tomb. 1 

4. " Sanctz ejus" You who are his faithful servants. "Me 
morial sanctitatis ejus" That is to say : For his holy memory 
that he has of you, to do you good. 

5. The wrath of God, or chastisement, comes from the indig 
nation that he conceives against the sinner on account of his 
sin , on the other hand, life or salvation comes from the will 
of God, who in his goodness desires to save man. 

6. " Demoraditur" Pagnini translates: Pernoctabit. Hence 
the sense is : Though the Lord cause us to pass the night in 
sadness, in the morning he will give us joy. 2 

7. Finding myself in an abundance of consolations, I said : I 
shall never be deprived of my happiness. 

& Thou hast wished to give to my glory and to my happiness 
strength ; that is, solidity. 

10. Nevertheless, O Lord! I will never cease to cry to Thee, 
who art my God, and to pray to Thee to help me. 3 

11. What fruit couldst thou draw from my blood; that is to 
say, as St. Augustine explains this verse by applying it to Jesus 
Christ, from the shedding of my blood, or from my death? 
But, literally, it is better understood of David himself, who 
fears that he will not be able after death to do the good that he 
can do in life, as he explains in the following verse. 

12. Will, then, dust, or my body reduced to dust after death, 
be yet able to praise Thee, and to publish the faithfulness of 
Thy promises? 

14. " Saccum" Garment of mourning and humiliation. 

1 This verse may signify: Thou hast preserved me from death, or, in 
a spiritual sense, from sin. When applied to Jesus Christ it well de 
scribes his resurrection, his soul coming forth from Limbo and his body 
from the tomb. 

* By the night we may understand the present life; by the morning, 
the entrance into a blessed eternity. 

3 In this passage, according to Bellarmine and Bossuet, the future is 
used instead of the past; for the psalmist relates what he then said, and 
this agrees better with verse 13. 

Psalm V.XXX. of Psalter. 


15. " Non compungar" Let not my sadness hinder me any 
longer from praising Thee. According to the Hebrew: Non 
taceat. That is to say : Let not my glory cease to praise Thee. 
"In ceternum confitebor tibi." I will never cease to celebrate 
Thy glories, and I will ever thank Thee for Thy benefits. 


Forced by his son Absalom to leave Jerusalem, David asks help of 
God. This psalm is perfectly suited to a Christian who sees himsel 
assailed by temptations, and who, animated by confidence, asks God 
for aid and protection. 1 It must be remarked that our Lord Jesus 
Christ makes to himself the application of the sixth verse of this 
psalm: a proof that the persecution of David prefigures that which 
our Redeemer had to endure at the hands of the Jews. 

1. IN te Domine speravi, 
non confundar in seternum : 
in justitia tua libera me. 

2. Inclinaad meauremtuam, 
accelera ut eruas me. 

3. Esto mihi in Deum pro- 
tectorem : et in domum refugii, 
ut salvum me facias. 

4. Quoniam fortitude mea, 
et refugium meum es tu : et 
propter nomen tuum deduces 
me, et enutries me. 

5. Educes me de laqueo hoc, 
quern absconderunt mihi : quo- 
niam tu es protector meus. 

6. In manus tuas commendo 
spiritum meum : redemisti me 
Domine Deus veritatis. 

7. Odisti observantes vani- 
tates, supervacue. 

8. Ego autem in Domino 
speravi : exultabo, et laetabor 
in misericordia tua. 

9. Quoniam respexisti humi- 
litatem meam, salvasti de ne- 
cessitatibus animam meam. 

jo. Nee conclusisti me in 

1. IN thee, O Lord, have I 
hoped, let me never be con 
founded : deliver me in thy 

2. Bow down thy ear to me : 
make haste to deliver me. 

3. Be thou unto me a God, 
a protector: and a house of 
refuge, to save me. 

4. For thou art my strength 
and my refuge : and for thy 
name s sake thou wilt lead me, 
and nourish me. 

5. Thou wilt bring me out of 
this snare, which they have hid 
for me : for thou art my pro 

6. Into thy hands I commend 
my spirit : thou hast redeemed 
me O Lord the God of truth. 

7. Thou hast hated them that 
regard vanities, to no purpose. 

8. But I have hoped in the 
Lord : I will be glad and rejoice 
in thy mercy. 

9. For thou hast regarded 
my humility, thou hast saved 
my soul out of distresses. 

10. And thou hast not shut 

1 The subject is the same as that of Psalm bpc, 


Monday at Matins. 

manibus inimici : statuisti in 
loco spatioso pedes meos. 

11. Miserere mei Domine 
quoniam tribulor: conturbatus 
est in ira oculus meus, anima 
mea, et venter meus: 

12. Quoniam defecit in do- 
lore vita mea: et anni mei in 

13. Infirmata est in pauper- 
tate virtus mea: et ossa mea 
conturbata sunt. 

14. Super omnes inimicos 
meos factus sum opprobrium 
et vicinis meis valde: et timor 
notis meis. 

15. Qui videbant me, foras 
fugerunt a me : oblivioni datus 
sum, tamquam mortuus a corde. 

16. Factus sum tamquam vas 
perditum : quoniam audivi vi- 
turjerationem multorum com- 
moVantium in circuitu : 

17. In eo dum convenirent 
simul adversum me, accipere 
animam meam consiliati sunt. 

1 8. Ego autem in te speravi 
Domine: dixi: Deus meus es 
tu : in manibus tuis sortes 

19. Eripe me de manu ini- 
micorum meorum, et a perse- 
quentibus me. 

20. Illustra faciem tuam 
super servum tuum, salvum me 
fac in misericordia tua: Do 
mine non confundar, quoniam 
invocavi te. 

21. Erubescant impii, et de- 
ducantur in infernum : muta 
fiant labia dolosa. 

22. Quae loquuntur adversus 
justum iniquitatem, in super- 
bia, et in abusione. 

23. Quam magna multitude 

me up in the hands of the 
enemy : thou hast set my feet 
in a spacious place. 

11. Have mercy on me, O 
Lord, for I am afflicted : my 
eye is troubled with wrath, my 
soul, and my belly : 

12. For my life is wasted 
with grief: and my years in 

13. My strength is weakened 
through poverty: and my 
bones are disturbed. 

14. lam become a reproach 
among all my enemies, and 
very much to my neighbors: 
and a fear to my acquaintance. 

15. They that saw me, with 
out fled from me: I am for 
gotten as one dead from the 

1 6. I am become as a vessel 
that is destroyed : for I have 
heard the blame of many that 
dwell round about: 

17. While they assembled 
together against me, they con 
sulted to take away my life. 

18. But I have put my trust 
in thee, O Lord : I said : Thou 
art my God : my lots are in thy 

19. Deliver me out of the 
hands of my enemies, and from 
them that persecute me. 

20. Make thy face to shine 
upon thy servant, save me in 
thy mercy : let me not be con 
founded, O Lord, for I have 
called upon thee. 

21. Let the wicked be asham 
ed, and be brought down to 
hell : let deceitful lips be made 

22. Which speak iniquity 
against the just, with pride and 

23. O how great is the mul- 

Psalm V.XXX. of Psalter. 


dulcedinis tuae Domine, quam 
abscondisti timentibus te! 

24. Perfecisti eis, qui sperant 
in te, in conspectu filiorum 

25. Abscondes eos in abscon- 
d : :o faciei tuae a conturbatione 

26. Proteges eos in taberna- 
culo tuo a contradictione lin- 

27. Benedictus Dominus: 
quoniam mirificavit misericor- 
diam suam mihi in civitate 

28. Ego autem dixi in excessu 
mentis meae : Projectus sum a 
facie oculorum tuorum. 

29. Ideo exaudisti vocem 
orationis meae, dum clamarem 
ad te. 

30. Diligite Dominum omnes 
sancti ejus : quoniam veritatem 
requiret Dominus, et retribuet 
abundanter facientibus super- 

31. Viriliter agite, et confor- 
tetur cor vestrum, omnes qui 
speratis in Domino. 

titude of thy sweetness, O 
Lord, which thou hast hidden 
for them that fear thee ! 

24. Which thou hast wrought 
for them that hope in thee, in 
the sight of the sons of men. 

25. Thou shalt hide them in 
the secret of thy face, from the 
disturbance of men. 

26. Thou shalt protect them 
in thy tabernacle, from the 
contradiction of tongues. 

27. Blessed be the Lord, for 
he hath showed his wonderful 
mercy to me in a fortified city. 

28. But I said in the excess 
of my mind : I am cast away 
from before thy eyes. 

29. Therefore thou hast 
heard the voice of my prayer, 
when I cried to thee. 

30. O love the Lord, all ye 
his saints: for the Lord will 
require truth, and will repay 
them abundantly that act 

31. Do ye manfully, and let 
your heart be strengthened, all 
ye that hope in the Lord. 

1. " In justttta tua libera me" Deliver me from confusion 
by Thy justice, according to which Thou punishest the guilty 
and protectest the innocent. 

2. Incline Thy ear to my prayers, and hasten to deliver me 
from the peril in which I find myself. 

4. Thou art my strength in temptations, and my refuge in 
persecutions ; I hope that for the glory of Thy name Thou wilt 
lead me safe through all dangers, and provide for me in all my 

6. Into Thy hands I commit my life, because many other 
times Thou hast delivered me from death, Thou who art my 
Lord and my God, ever faithful in Thy promises. Some think 
that these words, and indeed the whole psalm, are to be under 
stood of Jesus Christ, because before expiring he said on the 
cross : Pater, in manus tuas commendo spiritum meum. Bellar- 

96 Monday at Matins. 

mine, however, justly observes that our Lord, in dying, might 
well use these words, but not the following : Redemisti me, Do 
mine, Deus veritatis1\&\\ hast redeemed me, O Lord God of 
truth ; for Jesus Christ was himself the Redeemer, and not the 

7. " Observances vanitates, supervacue" St. Jerome translates 
the passage thus: Custodientes vanitates frustra Thou dost 
hate those who keep, that is, who love the vanities, or the false 
goods of this world ; which they do uselessly, supervacue, for 
they will never find the peace for which they hope. 

9. Thou hast looked upon my weakness, and Thou hast saved 
my life from many dangers. 

10. Thou hast given me a large field, to deliver myself -from 
the enemies that would close the way against me. 

11. Have pity on me, O Lord! for I see myself troubled by 
the remembrance of my sins ; my eyes, my soul, and my bowels, 
that is to say, all my powers, exterior and interior, are^troubled 
at the sight of Thy anger, provoked by my infidelity. Such is 
the explanation given by Bellarmine, who follows St. Augustine. 

14. " Timor notis meis." My friends are afraid of being known 
to be my friends. 

20. " Illustra faciem tuam super servum tmim." Turn Thy 
gracious eyes upon me. " Non confundar" I hope that I shall 
not be abandoned by Thee. 

21. " Erubescant impii, et deducantur in infernum" May con 
fusion fall rather upon the wicked, and may they be buried in 
eternal oblivion. 

22. "In abusione." According to the Hebrew and Greek: In 
contemptu with contempt. 

23. " Quam abscondisti." An expression that shows that this 
treasure is hidden from the wicked, who do not fear God. 

25. Thou wilt make them enjoy in secret Thy sensible pres 
ence, as happens to certain privileged souls. In this secret 
place they are sure not to be troubled by men of the world, or 
by human passions. 

28. "In excessu mentis meat" According to the Hebrew: In 
stupor e meo In the excess of my tribulation, which held me 

30. "Veritatemrequiret" According to the Hebrew : Sinceros 
itueturn He protects the sincere. The sense of the verse is : 

Psalm VI. XXXI. of Psalter. 


All you that serve the Lord, love him ; for he will test your in 
nocence, and he will know well how to defend those that love 
him, as he knows how to punish the proud with terrible tor 


This psalm teaches us what a happy life one leads when, having 
returned from wicked ways, one does penance; and, on the other hand, 
what an unhappy life one leads when one persists in remaining in sin. 

1. BEATI, quorum remissae 
sunt iniquitates: et quorum 
tecta sunt peccata. 

2. Beatus vir, cui non impu- 
tavit Dominus peccatum nee 
est in spiritu ejus dolus. 

3. Quoniam tacui, invetera- 
verunt ossa mea, dum clama- 
rem tota die. 

4. Quoniam die ac nocte 
gravata est super me manus 
tua: conversus sum in serumna 
mea, dum configitur spina. 

5. Delictum meum cognitum 
tibi feci, et injustitiam meam 
non abscondi. 

6. Dixi : Confitebor adver- 
sum me injustitiam meam Do 
mino: et tu remisisti impieta- 
tem peccati mei. 

7. Pro hac orabit ad te omnis 
sanctus, in tempc-re oppor 
tune. ,, 

8. Verumtamen in diluvio 
aquarum multarum, ad eum 
non approximabunt. 

9. Tu es refugium meum a 
tribulatione, quae circumdedit 
me: exultatio mea erue me a 
circumdantibus me. 

10. Intellectum tibi dabo, et 
instruam te in via hac, qua 
gradieris: firmabo super te 
oculos meos. 

11. Nolite fieri sicut equus 

1. BLESSED are they whose 
iniquities are forgiven: and 
whose sins are covered. 

2. Blessed is the man to 
whom the Lord hath not im 
puted sin, and in whose spirit 
there is no guile. 

3. Because I was silent, my 
bones grew old, whilst I cried 
out all the day long. 

4. For day and night thy 
hand was heavy upon me: I 
am turned in my anguish, 
whilst the thorn is fastened. 

5. I have acknowledged my 
sin to thee : and my injustice I 
have not concealed. 

6. I said: I will confess 
against myself my injustice to 
the Lord : and thou hast for 
given the wickedness of my sin. 

7. For this shall every one 
that is holy pray to thee, in a 
seasonable time. 

8. And yet in a flood of many 
waters, they shall not come 
nigh unto him. 

9. Thou art my refuge from 
the trouble which hath encom 
passed me : my joy, deliver me 
from them that surround me. 

10. I will give thee under 
standing, and I will instruct 
thee in this way, in which thou 
shalt go: I will fix my eyes 
upon thee. 

11. Do not become like the 

98 Monday at Matins. 

et mulus, quibus non est intel- horse and the mule, who have 

lectus. no understanding. 

12. In camo et fraeno maxil- 12. With bit and bridle bind 
las eorum constringe, qui non fast their jaws, who come not 
approximant ad te. near unto thee. 

13. Multaflagella peccatoris, 13. Many are the scourges of 
sperantem autem in Domino the sinner, but mercy shall en- 
misericordia circumdabit. compass him that hopeth in 

the Lord. 

14. Lsetamini in Domino et 14. Be glad in the Lord, and 
exultate justi, et gloriamini rejoice, ye just, and glory all 
omnes recti corde. ye right of heart. 

1. "Quorum tecta sunt peccata" Whose sins have been cov 
ered, that is to say, blotted out. Protestants use these words, 
to prove, as they say, that sins, though forgiven by the mercy 
of God, are not removed from the soul, but are only covered, so 
that the stain of guilt remains in the soul, and that God always 
sees this stain ; but he remits the penalty due, as if he did not 
see it. They add that God remits the sin only so far as he does 
not impute it to the sinner, according to what is said in the fol 
lowing verse : Beatus vir citi non imputavit Dominus peccatum 
Blessed is the man to whom the Lord hath not imputed sin. 
But all this is false; for God, in forgiving sins, does not cover 
them, but for the merits of Jesus Christ he takes them away 
from the penitent soul, as holy Scripture says : Dominus quoque 
transtulit pecc atum tuum The Lord also hath taken away thy 
sins (2 Kings, xii. 13). Ecce Agnus Dei, ecce qui tollil peccatum 
mundi Behold the Lamb of God, behold him who taketh away 
the sins of the world. Moreover, as the Council of Trent has 
declared, man is justified not only by the remission of sin, but 
by grace and inherent justice. And if it is said that God does 
not impute sin, this is, so far as he remits and blots it out, as 
the same Council also teaches (Sess. 6, de Justif. cap. 7, can. 1 1). 

2. "Non imputavit peccatum Has not imputed his sin, 
because he has forgiven it him. "Nee est in spirittt ejus dolus." 
He has sincerely repented of his fault. 1 

1 Thus most of the interpreters understand this verse as if it were 
substantially a repetition of the first ; but others, with Bellarmine, who 
gives a detailed explanation of it, prefer the following meaning: Blessed 
is the man to whom the Lord hath not imputed sin, etc. ; that is, 
Blessed is he who preserved his innocence. St. Paul (Rom. iv. 7) cites 
these two verses, 

Psalm VL XXXI. of Psalter. 99 

3. I did not confess my sin, and this silence made me lament 
the whole day long, so that my bones have grown old ; that is 
to say, my continual tears have weakened me, as if my bones 
had become old, or had lost their strength and were broken. 
St. Jerome s translation is : Attrita sunt ossa mea, in rugitu meo 
tot a die My bones are bruised so that the whole day I cried 
out through pain. 

4. Thou hast afflicted me with justice; and hence when 
tribulation was piercing me like a sharp thorn, the only course 
I took was to return to Thee, my God, beseeching Thy mercy. 
"Configitur." According to the Hebrew: Configitur mi hi. 

6. When I had resolved to confess my injustice, Thou didst 
at once pardon me my enormous fault. 

7. " Pro had That is to say, according to Bellarmine and 
Mattei : For this reason. " Omnis sanctus." According to the 
Chaldee : Omnis pins. That is to say: Every sinner truly peni 
tent, who is holy and pious, because in stripping himself of his 
impiety he clothes himself with holiness by means of grace. 
"/ tempore opportune" In this life, when we can obtain for 
giveness of our sins before death. 

8. In the flood of many waters, that is to say, at death and at 
judgment, when scourges shall fall as a torrent upon the wicked, 
they shall then no more approach God, because there will then 
be no longer any pardon for them. 1 

10. Here David makes the Lord speak to the penitent sinner. 
" Firmabo super te oculos meos" I will continue to look upon 
thee with a favorable eye, and to protect thee. 

ir. The Lord addresses these words to those that are hard 
ened sinners. 

12. Restrain, O Lord! those that keep far from Thee, and 
force them to obey Thee. 2 

1 This verse, which is very obscure, leaves room for various interpre 
tations. Bellarmine finds the following more conformable to the letter 
of the Vulgate and to the Hebrew text: Certainly, when the mighty 
waters come, that is to say, sufferings of all kinds, which at the last day 
must fall as a deluge on the wicked, they shall not approach him, that 
is, the man who was converted in time. 

* It is the prophet who asks for the suppression of the wicked. In 
camo et freno" By the evils and afflictions that withdraw or remove 
the soul from sin. 


Monday at Matins. 

13. Many are the chastisements reserved for sinners; but he 
that hopes in God shall be surrounded by his mercy so that he 
will not be able to go beyond its reach and be lost. 

14. " Gloriamint" Let your glory be to serve and to love the 


The psalmist exhorts the just to praise the Lord, to fear his judg 
ments, and to confide in his mercy. 

1. EXULTATE justi in Do 
mino: rectos decet collau- 

2. Confitemini Domino in 
cithara: in psalterio decem 
chordarum psallite illi. 

3. Cantate ei canticum no- 
vum : bene psallite ei in voci- 

4. Quia rectum est verbum 
Domini, et omnia opera ejus 
in fide. 

5. Diligit misericordiam et 
judicium : misericordia Do 
mini plena est terra. 

6. Verbo Domini coeli fir- 
mati sunt : et spiritu oris ejus 
omnis virtus eorum. 

7. Congregans sicut in utre 
aquas maris : ponens in the- 
sauris abysses. 

8. Timeat Dominum omnis 
terra: ab eo autem commove- 
antur omnes inhabitantes or- 

9. Quoniam ipse dixit, et 
facta sunt: ipse mandavit et 
creata sunt. 

10. Dominusdissipat consilia 
Gentium : reprobat autem co- 
gitationes populorum, et repro 
bat consilia principum. 

11. Consilium autem Domini 

1. REJOICE in the Lord, O 
ye just : praise becometh the 

2. Give praise to the Lord 
on the harp : sing to him with 
the psaltery, the instrument of 
ten strings, 

3. Sing to him a new canticle: 
sing well unto him with a loud 

4. For the word of the Lord 
is right, and all his works are 
done with faithfulness. 

5. He loveth mercy and judg 
ment: the earth is full of the 
mercy of the Lord. 

6. By the word of the Lord 
the heavens were established : 
and all the power of them by 
the spirit of his mouth. 

7. Gathering together the 
waters of the sea, as in a vessel : 
and layeth up the depth in 

8. Let all the earth fear the 
Lord : and let all the inhabi 
tants of the world be in awe of 

9. For he spoke and they 
were made : he commanded 
and they were created. 

10. The Lord bringeth to 
naught the counsels of nations : 
and he rejecteth the devices 
of people, and casteth away the 
counsels of princes. 

11. But the counsel of the 

Psalm VI I. XXXII. of Psalter. lot 

in aeternum manet: cogita- 
tiones cordis ejus in genera- 
tione et generationem. 

12. Beata gens, cujus est 
Dominus, Deus ejus: populus, 
quern elegit in haereditatem 

13. De coelo respexit Domi 
nus : vidit omnes filios homi- 

14. De praeparato habita- 
culo suo : respexit super om 
nes, qui habitant terram. 

15. Qui finxit singillatim 
corda eorum : qui intelligit 
omnia opera eorum. 

1 6. Non salvatur rex per 
multam virtutem : et gigas 
non salvabitur in multitudine 
virtutis suse. 

17. Fallax equusad salutem: 
in abundantia autem virtutis 
suae non salvabitur. 

18. Ecce oculi Domini super 
metuentes eum : et in eis, 
qui sperant super misericordia 

19. Ut eruat a morte animas 
eorum : et alat eos in fame. 

20. Anima nostra sustinet 
Dominum : quoniam adjutor 
et protector noster est. 

21. Quia in eo laetabitur cor 
nostrum : et in nomine sancto 
ejus speravimus. 

22. Fiat misericordia tua Do- 
mine super nos : quemadmo- 
dum speravimus in te. 

3. " Bene psallite et in voctferatione" Bossuet understands 
the word Psallite in the sense of playing an instrument, and not 
in that of singing. Hence the phrase signifies : Let your voices 
be in accord with the sound of instruments. 

5. He loves mercy and justice ; but the earth is filled with 
mercy rather than justice. 

Lord standeth forever: the 
thoughts of his heart to all 

12. Blessed is the nation, 
whose God is the Lord : the 
people whom he hath chosen 
for his inheritance. 

13. The Lord hath looked 
from heaven : he hath beheld 
all the sons of men. 

14. From his habitation 
which he hath prepared, he 
hath looked upon all that dwell 
on the earth. 

15. He who hath made the 
hearts of every one of them : 
who understandeth all their 

1 6. The king is not saved by 
a great army : nor shall the 
giant be saved by his own 
great strength. 

17. Vain is the horse for 
safety : neither shall he be 
saved by the abundance of his 

1 8. Behold the eyes of the 
Lord are on them that fear 
him : and on them that hope 
in his mercy. 

19. To deliver their souls 
from death : and feed them in 

20. Our soul waiteth for the 
Lord : for he is our helper and 

21. For in him our heart shall 
rejoice : and in his holy name 
we have trusted. 

22. Let thy mercy, O Lord, 
be upon us : as we have hoped 
in thee. 

IO2 Monday at Matins. 

6. " Spiritu oris ejus omnis virtus eorum" For " Virtus" St. 
Jerome translates Ornattis adornment, by which is meant the 
stars. The sense, then, is, that God by a breath of his mouth, 
or by another word, adorned the heavens with stars. 

7. " Ponens in thesauris abyssos." The Lord holds the abysses, 
or the waters of the sea, in his treasures ; that is to say, in re 
serve, to dispose of them according to his good pleasure, either 
for doing good to men or for punishing them. 

8. "Ab eo autem commoveantur" St. Jerome translates : Ip- 
sumformident Let them fear him. 

9. Whatever God said, or wished, was done. 

n. All the thoughts of his mind, which are hidden to us, 
shall always have their fulfilment. 

12. Blessed is the nation that makes God, and not his crea 
tures, its last end. 

15. It is he that created their hearts, or their souls. " Singil- 
latim" One by one, as Bellarmine, Menochius, and Tirinus 
explain it. " Intelligit omnia opera eorum" He well under 
stands and penetrates all the motives of their actions. 


In this psalm the prophet exhorts us constantly to praise the Lord for 
his tender and continual care of his servants, and for the assistance that 
he deigns to grant us in all our tribulations. 

1. BENEDICAM Dominum in i. I WILL bless the Lord at 
omni tempore : semper laus all times : his praise shall be 2\- 
ejus in ore meo. ways in my mouth. 

2. In Domino laudabitur 2. In the Lord shall my soul 
animamea: audiant mansueti, be praised: let the meek hear 
et Isetentur. and rejoice. 

3. Magnificate Dominum 3. O magnify the Lord with 
mecum : et exaltemus nomen me: and let us extol his name 
ejus in idipsum. together. 

4. Exquisivi Dominum, et 4. I sought the Lord and he 
exaudivit me: et ex omnibus heard me : and he delivered me 
tribulationibusmeiseripuit me. from all my troubles. 

5. Accedite ad eum, et illu- 5. Come ye to him and be 
minamini : et fades vestrae non enlightened: and your faces 
confundentur. shall not be confounded. 

6. Iste pauper clamavit, et 6. This poor man cried, and 
Dominus exaudivit eum : et de the Lord heard him : and saved 
omnibus tribulationibus ejus him out of all his troubles, 
salvabit eum. 

Psalm VII L XXXIII. of Psalter. 103 

7. Immittet Angelus Domini 
in circuitu timentium eum: et 
eripiet eos. 

8. Gustate, et videte quo- 
niam suavis est Dominus : bea- 
tus vir, qui sperat in eo. 

9. Timete Dominum omnes 
sancti ejus: quoniam non est 
inopia timentibus eum. 

10. Divites eguerunt et esu- 
rierunt: inquirentes autem 
Dominum non minuentur om- 
ni bono. 

11. Venite filii, audite me: 
timorem Domini docebo vos. 

12. Quis est homo qui vult 
vitam : diligit dies videre bo- 

13. Prohibe linguam tuam a 
malo : et labia tua ne loquan- 
tur dolum. 

14. Diverte a malo, et fac 
bonum : inquire pacem, et per- 
sequere earn. 

15. Oculi Domini super jus- 
tos: et aures ejus in preces 

1 6. Vultus autem Domini 
super facientes mala: ut per- 
dat de terra memoriam eorum. 

17. Clamaverunt justi, et Do- 
minus exaudivit eos: et ex 
omnibus tribulationibus eorum 
liberavit eos. 

18. Juxta est Dominus iis 
qui tribulato sunt corde : et 
humiles spiritu salvabit. 

19. Multae tribulationes jus- 
torum : et de omnibus his libe- 
rabit eos Dominus. 

20. Custodit Dominus omnia 
ossa eorum : unum ex his non 

21. Mors peccatorum pessi- 

7. The angel of the Lord shall 
encamp round about them that 
fear him : and shall deliver 

8. O taste, and see that the 
Lord is sweet: blessed is the 
man that hopeth in him. 

9. Fear the Lord, all ye his 
saints : for there is no want to 
them that fear him. 

10. The rich have wanted, 
and have suffered hunger : but 
they that seek the Lord shall 
not be deprived of any good. 

11. Come, children, hearken 
to me : I will teach you the fear 
of the Lord. 

12. Who is the man that de- 
sireth life : who loveth to see 
good days ? 

13. Keep thy tongue from 
evil : and thy lips from speak 
ing guile. 

14. Turn away from evil, and 
do good : seek after peace and 
pursue it. 

15. The eyes of the Lord are 
upon the just: and his ears 
unto their prayers. 

16. But the countenance of 
the Lord is against them that 
do evil things: to cut off the 
remembrance of them from the 

17. The just cried, and the 
Lord heard them: and delivered 
them out of all their troubles. 

1 8. The Lord is nigh unto 
them that are of a contrite 
heart : and he will save the 
humble of spirit. 

19. Many are the afflictions 
of the just: but out of them all 
will the Lord deliver them. 

20. The Lord keepeth all 
their bones : not one of them 
shall be broken. 

21. The death of the wicked 

IO4 Monday at Matins. 

ma : et qui oderunt justum de- is very evil : and they that hate 

linquent. the just shall be guilty. 

22. Redimet Dominus ani- 22. The Lord will redeem the 

mas servorum suorum : et non souls of his servants : and none 

delinquent omnes qui sperant of them that trust in him shall 

in eo. offend. 

2. " Laudabttur" According to the Hebrew: Gloriabitur. 
"Audtant mansueti, et Icetentur" Let the meek or the devout 
listen to the account of the benefits which I have received from 
the Lord, and let them rejoice with me thereat. 

4. " Exaudivit me." He heard me, by giving me grace to 
find him. 

5. "Fades vestrce non confundentur " You shall not be cov 
ered with confusion by the refusal of what you ask and hope 

6. " I ste pauper" In proof of which, this man, poor in merit. 1 

7. " Immittet" Se is understood. 

8. " Gustate." Taste the Lord by applying yourselves to con 
template his goodness. " Videte quoniam suavis est." You will 
see by experience how sweet he is to him who seeks and tastes 

9. " Ttmete Dominum, omnes sanctt ejus." All ye servants of 
the Lord, fear him. There is question here of a filial, not of a 
servile fear. 

10. The rich ones of this world, though possessing in abun 
dance the good of this earth, suffer hunger and thirst, because 
they find no peace in them ; but those that seek the Lord, even 
in poverty, are filled with every good. 

12. That is to say: What is the way to enjoy the true life, 
true happiness? 

14. " Inquire pacem, et persequere earn" Seek true peace, and 
never leave off seeking it. 

20. The Lord keepeth all the bones of his servants, and not 
one of them shall be broken ; so that at the general resurrection 
they will all be found whole and sound. 

21. "Delinquent" According to the Hebrew : Devastabuntnr 
Shall be laid desolate. 

1 The prophet speaks thus of himself, and repeats what he said in 
verse 4. See also verse 17. "Non . . . omni bono" Hebraism for 
Nullo bono. 

Psalm IX. XXXIV. of Psalter. \ 05 

22. The Lord shall rescue from every danger the souls of his 
servants, and he will not permit any of them that trust in him 
to fail in their duties. 

This psalm is suitable to the just man who, seeing himself exposed 
h^re below to the temptations of the devil and to bad treatment on the 
part of impious men, seeks help from God. 1 

1. JUDICA Domine nocentes 
me, expugna impugnantes me. 

2. Apprehende arma et scu 
tum : et exurge in adjutorium 

3. Effunde frameam, et con 
clude adversus eos, qui perse- 
quuntur me : die animse meae : 
Salus tua ego sum. 

4. Confundantur et revere- 
antur, quaerentes animam me- 

5. Avertantur retrorsum, et 
confundantur cogitantes mihi 

6. Fiant tamquam pul vis ante 
faciem venti : et Angelus Do 
mini coarctans eos. 

7. Fiat via illorum tenebrse 
et lubricum: et Angelus Do 
mini persequens eos. 

8. Quoniam gratis abscon- 
derunt mihi interitum laquei 
sri : supervacue exprobrave- 
runt animam meam. 

9. Veniat illi laqueus, quern 
ignorat: et captio, quam ab- 
scondit, apprehendat eum : et 
in laqueum cadat in ipsum. 

10. Anima autem mea exul- 
tabit in Domino : et delecta- 
bitur super salutari suo. 

1. JUDGE thouO Lord them, 
that wrong me, overthrow 
them that fight against me : 

2. Take hold of arms and 
shield : and rise up to help 

3. Bring out the sword, and 
shut up the way against them 
that persecute me : say to my 
soul : I am thy salvation. 

4. Let them be confounded 
and ashamed that seek after 
my soul. 

5. Let them be turned back 
and be confounded that devise 
evil against me. 

6. Let them become as dust 
before the wind : and let the 
angel of the Lord straiten 

7. Let their way become dark 
and slippery: and let the angel 
of the Lord pursue them. 

8. For without cause they 
have hidden their net for me 
unto destruction : without 
cause they have upbraided my 

9. Let the snare which he 
knoweth not come upon him : 
and let the net which he hath 
hidden catch him: and into 
that very snare let them fall. 

10. But my soul shall rejoice 
in the Lord : and shall be de 
lighted in his salvation. 

1 This psalm is admirably suited to Jesus Christ, the Just by excel 
lence. Bellarmine even thinks, with St. Augustine and St. Jerome, 
that this is its principal meaning. 


Monday at Matins. 

11. Omnia ossa mea dicent: 
Domine, quis similis tibi ? 

12. Eripiens inopem de ma- 
nu fortiorum ejus: egenum 
et pauperem a diripientibus 

13. Surgentes testes iniqui, 
quae ignorabam interrogabant 

14. Retribuebant mihi mala 
pro bonis : sterilitatem animae 

15. Ego autem cum mihi 
molesti essent, induebar cili- 

16. Humiliabam in jejunio 
animam meam, et oratio mea 
in sinu meo convertetur. 

17. Quasi proximum, et quasi 
fratrem nostrum, sic complace- 
bam : quasi lugens et contrista- 
tus sic humiliabar. 

18. Et adversum me laetati 
sunt, et convenerunt: congre- 
gata sunt super me flagella, et 

19. Dissipati sunt, nee com- 
puncti, tentaverunt me, sub- 
sannaverunt me subsanna- 
tione : frenduerunt super me 
dentibus suis. 

20. Domine quando respi- 
cies ? restitue animam meam 
a malignitate eorum, a leoni- 
bus unicam meam. 

21. Confitebor tibi in eccle- 
sia magna, in populo gravi lau- 
dabo te. 

22. Non supergaudeant mihi 
qui adversantur mihi inique: 
qui oderunt me gratis, et an- 
nuunt oculis. 

23. Quoniam mihi quidem 
pacifice loquebantur, et in ira- 
cundia terrae loquentes, dolos 

11. All my bones shall say: 
Lord, who is like to thee ? 

12. Who deliverest the poor 
from the hand of them that are 
stronger than he : the needy 
and the poor from them that 
strip him. 

13. Unjust witnesses rising 
up have asked me things I 
knew not. 

14. They repaid me evil for 
good : to the depriving me of 
my soul. 

1 5. But as for me, when they 
were troublesome to me, I was 
clothed with hair-cloth. 

16. I humbled my soul with 
fasting : and my prayer shall be 
turned into my bosom. 

17. As a neighbor and as an 
own brother, so did I please: 
as one mourning and sorrow 
ful so was I humbled. 

1 8. But they rejoiced against 
me, and came together: 
scourges were gathered to 
gether upon me, and I knew 
not why. 

19. They were separated, and 
repented not, they tempted me. 
they scoffed at me with scorn : 
they gnashed upon me with 
their teeth. 

20. Lord, when wilt thou look 
upon me? rescue thou my soul 
from their malice, my only one 
from the lions. 

21. I will give thanks to thee 
in a great church, I will praise 
thee in a strong people. 

22. Let not them that are 
my enemies wrongfully rejoice 
over me : who have hated me 
without cause, and wink with 
the eyes. 

23. For they spoke indeed 
peaceably to me : and speaking 
in the anger of the earth they 
devised guile. 

Psalm IX. XXXIV. of Psalter. 107 

24. Et dilataverunt super 
me os suum : dixerunt: Euge, 
euge, viderunt oculi nostri. 

25. Vidisti Domine, ne si- 
leas : Domine ne discedas a 

26. Exurge et intende judi- 
cio meo : Deus meus, et Domi- 
nus meus in causam meam. 

27. Judica me secundum ju- 
stitiam tuam Domine Deus 
meus, et non supergaudeant 

28. Non dicant in cordibus 
suis: Euge, euge, animae nos- 
trse : nee dicant : Devoravimus 

29. Erubescant et reverean- 
tursimul, qui gratulantur malis 

30. Induantur confusione et 
reverentia qui magna loquun- 
tur super me. 

31. Exultent et laetentur qui 
volunt justitiam meam : et di 
cant semper: Magnificetur Do- 
minus, qui volunt pacem servi 

32. Et lingua mea meditabi- 
tur justitiam tuam, tota die 
laudem tuam. 

24. And they opened their 
mouth wide against me : they 
said : Well done, well done, 
our eyes have seen it. 

25. Thou hast seen this, O 
Lord, be not thou silent; O 
Lord, depart not from me. 

26. Arise, and be attentive 
to my judgment : to my cause, 
my God and my Lord. 

27. Judge me, O Lord my 
God, according to thy justice, 
and let them not rejoice over 

28. Let them not say in their 
hearts : It is well, it is well, to 
our mind : neither let them say: 
We have swallowed him up. 

29. Let them blush, and be 
ashamed together, who rejoice 
at my evils. 

30. Let them be clothed with 
confusion and shame, who 
speak great things against me. 

31. Let them rejoice and be 
glad, who are well pleased with 
my justice: and let them say 
always: The Lord be magni 
fied, who delights in the peace 
of his servant. 

32. And my tongue shall me 
ditate thy justice, thy praise all 

the clay long. 

1. " Judica" Punish as they deserve. 

2. "Apprehends artna et scutum! Take Thy arms to strike 
my enemies, and Thy shield to protect me. 1 

3. " EJfunde. " St. Jerome translates : Evagina Unsheathe. 

4. " Quccrentes animam meam Those that seek to take 
away my life. 

6. "Angelus Domini." The angel, the minister of the Lord s 

1 The shield of God is his goodness, his benevolence. Ut scitto bona 
voluutatis tine coronasti eum Thou hast crowned us as with a shield of 
Thy goodwill (Ps. v. 15). It is also equity or justice: Surnet scutum 
inexpugnabile <zquitatem He will take equity for an invincible shield 
{Wisdom, v. 20). 

io8 Monday at Matins. 

7. " Fiat via illorum tenebrce et lubricum" That is to say : 
Let them fall over a precipice. He that walks by night on a 
slippery path, can hardly avoid meeting with a dangerous fall. 

8. Without cause on my part they have set their snares, or 
laid ambush, to take my life, and loaded me with injuries. 

9. " Laqueus." According to the Hebrew : Calamitas, That 
is to say : Let there come upon him a calamity which he did 
not expect. " Captio." According to the Hebrew: Retis A 

10. "Super salutari suo." In the salvation received from 
him. 1 

11. " Omnia ossa mea." All parts even of my body, to my 
very bones. 

13. " Qttce ignorabam, interrogabant me." They asked me 
about things of which I was ignorant, in order to find matter 
for accusation against me. 

14. " Sterilitatem" According to the Hebrew: Orbitatem 
Privation, despoiling. That is to say : They sought to strip 
me of everything. 

1 6. I afflicted myself by fasting, humbling myself before God, 
as a man who is worthy of this bad treatment, and praying for 
my persecutors ; if my prayer does not benefit them, it will turn 
at least to my own profit. 

17. I loved to pray for him who persecuted me, as if he had 
been my friend and my brother; I suffered for him, weeping 
and afflicted myself with his miseries, as a mother weeps for 
the sorrows of her son. Such is the sense of the Hebrew, 
according to the translation of St. Jerome: Quasi ad amicum, 
quasi ad fratrem meum, sic ambulabam ; quasi lug ens mater, 
tristis incurvabar As a mother mourning and sad, so did I go 
my way. 

1 8. They, on the contrary, rejoiced at my ills : yet more, they 
conspired against me ; and when I least thought of it, the 
scourges were gathered together over me. 

19. They have been scattered by the Lord ; yet they have not 
repented : on the contrary, they have continued to tempt me, 
now mocking at me in scorn, and now gnashing their teeth at 
me in rage. 

1 Or, according to St. Augustine, and conformably to verse 3: In his 
Salvation, his Saviour who is God himself, 

Psalm X.XXXV. of Psalter. 109 

20. When wilt Thou look upon me with an eye of pity? Ah ! 
deliver me from the malice of those who, like lions, lie in wait 
for my life. 1 

21. If Thou art propitious to my prayer, I will give Thee 
thanks on the solemn days, when the nation is assembled, and 
there in the presence of a great people I will praise Thy mercy. 

22. "Annuunt oculis" To deceive me, they pretend to look 
upon me with a good eye. On these words St. Augustine thus 
comments: Quid est Annuentes oculis? Pronunciantes vultu t 
quod in corde non gestant What is, Winking with the eyes? 
To express by look what one has not in the heart. 

23. "/;/ iracundia terrcc." According to the anger of an 
earthly heart. Such is the explanation of Bellarmine and of 

24. " Vidcrunt oculi nostri." We have seen what we wished 
to see. 

25. "Nesz7eas." Punish them. 

27. Non supergaudeant mihi." Let my enemies no more 
rejoice over my misfortunes (see verse 22). 

31. " Pacem servi ejus" Peace or prosperity of the servant 
of God. Thus Bellarmine, Malvenda, and others, following St. 
Jerome, explain the verse. 


The psalmist here shows how great, on the one hand, is the malice 
of sinners, and, on the other hand, how great is the mercy of God set 
forth to convert them. It also at the same time makes known with 
what goodness our Lord treats the just. 

1. DIXIT injustus, ut delin- i. THE unjust hath said with- 
quat in semetipso : non est ti- in himself, that he would sin : 
mor Dei ante oculos ejus. there is no fear of God before 

his eves. 

2. Quoniam dolose egit in 2. For in his sight he hath 
conspectu ejus: ut inveniatur done deceitfully : that his ini- 
iniquitas ejus ad odium. quity may be found unto 


1 " Unicaw meant" My soul, or my life, which is my only one. 
According to Bellarmine: Recte diritur untca, quasi unice dilecta 
Rightly it is called the only one, as being the one alone beloved. See 
the same expression in Psalm xxi. 21. 


Monday at Matins. 

3. Verba oris ejus iniquitas, 
et dolus: noluit intelligere ut 
bene ageret. 

4. Iniquitatem meditatus est 
in cubili suo : astitit omni vise 
non bonae, malitiam autem non 

5 Domine in ccelo miseri- 
cordia tua: et veritas tua us 
que ad nubes. 

6. Justitia tua sicut montes 
Dei : judicia tua abyssus multa. 

7. Homines, et jumenta sal- 
vabis Domine : quemadmodum 
multiplicasti misericordiam 
tuam Deus. 

8. Filii autem hominum, in 
tegmine alarum tuarum spera- 

9. Inebriabuntur ab ubertate 
domus tuse : et torrente volup- 
tatis tuae potabis eos. 

10. Quoniam apud te est 
fons vitae : et in lumine tuo 
videbimus lumen. 

11. Praetende misericordiam 
tuam scientibus te, et justitiam 
tuam his, qui recto sunt corde. 

12. Non veniat mihi pes su- 
perbiae : et manus peccatoris 
non moveat me. 

13. Ibi ceciderunt qui ope- 
rantur iniquitatem : expulsi 
sunt, nee potuerunt stare. 

3. The words of his mouth 
are iniquity and guile: he 
would not understand that he 
might do well. 

4. He hath devised iniquity 
on his bed : he hath set himself 
on every way that is not good, 
but evil he hath not hated. 

5. O Lord, thy mercy is in 
heaven : and thy truth rcacheth 
even to the clouds. 

6. Thy justice is as the moun 
tains of God: thy judgments 
are a great deep. 

7. Men and beasts thou wilt 
preserve, O Lord : O how hast 
thou multiplied thy mercy, O 

8. But the children of men 
shall put their trust under the 
covert of thy wings. 

9. They shall be inebriated 
with the plenty of thy house: 
and thou shalt make them 
drink of the torrent of thy 

10. For with thee is the foun 
tain of life ; and in thy light 
we shall see light. 

1 1 . Extend thy mercy to them 
that know thee, and thy justice 
to them that are right in heart. 

12. Let not the foot of pride 
come to me : and let not the 
hand of the sinner move me. 

13. There the workers of in 
iquity are fallen : they are cast 
out, and could not stand. 

1. The wicked man has said in his heart, or has resolved (as 
is explained by Bellarmine and Mattei), to sin freely; and he 
acts thus because he has no longer the fear of God before his 

2. This is a very difficult verse. St. Augustine explains it 
thus : In odio, persequente imqidtate sua, dolose egit cor am Deo 
Out of hatred, pursuing his path of crime, he acts deceitfully 
before God ; words that are applicable to sacrilegious confes- 

Psalm X.XXXV. of Psalter. 1 1 1 

sions. The Rabbinists explain the Hebrew text thus: The 
wicked man sins, flattering himself that God does not see and 
does not abhor his iniquity. But Mattei believes that some 
words are wanting in the Hebrew text; his opinion is that the 
psalmist is not speaking here of deceitful hypocrites, but of 
obstinate sinners; and he explains the verse in this manner: 
The sinner acts perversely before the eyes of God, so that his 
iniquity may draw down the divine hatred upon himself. Such 
is also the explanation given by Bellarmine and Bossuet. 

3. " Noluit intelligere ut dene ageret." He does not wish to 
understand what is good, so as not to be obliged to practise it. 

4. On his bed he premeditates to do evil, and he gives him 
self to every wicked means ; for, far from hating evil, he loves it. 1 

5. That is to say : Thy mercy and Thy fidelity to Thy prom 
ises are immense and infinite. 

6. Thy justice is as great as a mountain, and as a divine 
mountain that is high beyond our sight; and Thy judgments 
are to us abysses very obscure and impenetrable. 

7. "Homines et jumenta salvabis" Bellarmine explains this 
passage by saying that God wishes to save not only good men, 
but also those who, by following their sensual appetites, make 
themselves like brute beasts. 

8. "In tegmine alarum tuarum" That is to say : Relying on 
Thy protection and Thy Providence. 

9. Thou wilt make them participate in the infinite joy that 
Thou Thyself dost experience. 

10. "In luniine tuo, videbimus lumen." Illumined by Thy 
divine light, we shall see Thyself who art the Light by essence. 

11. " Justitiam tuam" The just reward that Thou hast pre 
pared for each one according to his deserts. 

12. St. Augustine thus explains this verse: O Lord! suffer 
not that pride set its foot on me, or gain dominion over me, 
nor that the hand of the sinner, that is, of the devil or of any of 
his followers, detach me from Thy service. 

13. " Ibi" There, in pride. " Expulsi sunt, nee potuerunt 

1 Let us analyze this portrait of a perverse man: iniquity in his 
thought and affections, in his words, in his whole conduct towards God 
and man; the reason is, he has no fear of God; he does not see, he 
does not understand, he is not willing. 


Monday at Matins. 

stare" They have been driven out of heaven, and it is pre 
cisely on account of their pride that they were not able to 
remain there. 


The prophet exhorts the just to persevere in the practice of virtue 
and to confide in the mercy of God, without allowing themselves to be 
moved by the prosperity which the wicked enjoy in this world. 1 

1. NOLI semulari in malig- 
nantibus : neque zelaveris faci- 
entes iniquitatem. 

2. Quoniam tamquam foe- 
num velociter arescent : et 
quemadmodum olera herba- 
rum cito decident. 

3. Spera in Domino, et fac 
bonitatem : et inhabita terram, 
et pasceris in divitiis ejus. 

4. Delectare in Domino: et 
dabit tibi petitiones cordis tui. 

5. Revela Domino viam tu- 
am, et spera in eo : et ipse 

6. Et educet quasi lumen 
justitiam tuam : et judicium 
tuum tamquam meridiem : sub- 
ditus esto Domino, et ora eum. 

7. Noli semulari in eo, qui 
prosperatur in via sua: in ho- 
mine faciente injustitias. 

8. Desine ab ira, et derelin- 
que furorem : noli aemulari ut 

9. Quoniam qui malignantur, 
exterminabuntur : sustinentes 
autem Dominum, ipsi heredita- 
bunt terram. 

1. BE not emulous of evil 
doers: nor envy them that 
work iniquity. 

2. For they shall shortly 
wither away as grass: and as 
the green herbs shall quickly 

3. Trust in the Lord, and do 
good : and dwell in the land, 
and thou shalt be fed with its 

4. Delight in the Lord : and 
he will give thee the requests 
of thy heart. 

5. Commit thy way to the 
Lord, and trust in him : and he 
will do it. 

6. And he will bring forth 
thy justice as the light: and 
thy judgment as the noon-day : 
be subject to the Lord and pray 
to him. 

7. Envy not the man who 
prospereth in his way : the man 
who doth unjust things. 

8. Cease from anger, and 
leave rage : have no emulation 
to do evil. 

9. For evil doers shall be cut 
off: but they that wait upon 
the Lord, they shall inherit the 

1 Bellarmine remarks that this psalm does not form a consecutive 
discourse: it is a collection of detached sentences, to the number of 
twenty-two; and in the Hebrew they are arranged alphabetically, 
according to the first letter of each. The other alphabetical psalms 
are xxiv., xxxiii. , ex., cxi., cxviii., and cxliv. 

Psalm XL XXX VI. of Psalter. 1 1 3 

io. Et adhuc pusillum, et 
non erit peccator: et quaeres 
locum ejus, et non invenies. 

u. Mansueti autem heredi- 
tabunt terram, et delectabun- 
tur in multitudine pacis. 

12. Observabit peccator jus- 
turn : et stridebit super eum 
dentibus suts. 

13. Dominus autem irridebit 
eum : quoniam prospicit quod 
veniet dies ejus. 

14. Gladium evaginaverunt 
peccatores : intenderunt arcum 

15. Ut dejiciant pauperem et 
inopem: ut trucident rectos 

16. Gladius eorum intret in 
corda ipsorum : et arcus eorum 

17. Melius est modicum jus- 
to, super divitias peccatorum 

1 8. Quoniam brachia pecca- 
torum~conterentur : confirmat 
autem justos Dominus. 

19. Novit Dominus dies im- 
maculatorum : et hereditas eo 
rum in aeternum erit. 

20. Non confundentur in 
tempore malo, et in diebus 
famis saturabuntur : quia pec 
catores peribunt. 

21. Inimici vero Domini mox 
ut honorificati fuerint et exal- 
tati : deficientes, quemadmo- 
dum fumus deficient. 

22. Mutuabitur peccator, et 
non solvet : Justus autem mi- 
seretur et tribuet. 

23. Quia benedicentes ei he- 
reditabunt terram : maledicen- 
tes autem ei disperibunt. 

24. Apud Dominum gressus 

io. For yet a little while, and 
the wicked shall not be; and 
thou shalt seek his place, and 
shalt not find it. 

u. But the meek shall in 
herit the land, and shall delight 
in abundance of peace. 

12. The sinner shall watch 
the just man : and shall gnash 
upon him with his teeth. 

13. But the Lord shall laugh 
at him : for he foreseeth that 
his day shall come. 

14. The wicked have drawn 
out the sword : they have bent 
their bow, 

15. To cast down the poor 
and needy: to kill the upright 
of heart. 

1 6. Let their sword enter into 
their own hearts : and let their 
bow be broken. 

17. Better is a little to the 
just, than the great riches of 
the wicked. 

1 8. For the arms of the 
wicked shall be broken in 
pieces : but the Lord strength 
ened! the just. 

19. The Lord knoweth the 
days of the undefined : and their 
inheritance shall be forever. 

20. They shall not be con 
founded in the evil time, and 
in the days of famine they shall 
be filled : because the wicked 
shall perish. 

21. And the enemies of the 
Lord, presently after they shall 
be honored and exalted : shall 
come to nothing and vanish 
like smoke. 

22. The sinner shall borrow, 
and not pay again : but the just 
showeth mercy and shall give. 

23. For such as bless him 
shall inherit the land ; but such 
as curse him shall perish. 

24. With the Lord shall the 

Monday at Matins. 

hominis dirigentur : et viam 
ejus volet. 

25. Cum ceciderit, non colli- 
detur : quia Dominus supponit 
manum suam. 

26. Junior fui, etenim senui : 
et non vidi justum derelictum, 
nee semen ejus quaerens pa- 

27. Tota die miseretur et 
commodat : et semen illius in 
benedictione erit. 

28. Declina a malo, et fac 
bonum : et inhabita in saecu- 
lum saeculi. 

29. Quia Dominus amat ju- 
dicium, et non derelinquet 
sanctos suos : in aeternum con- 

30. Injusti punientur: et se 
men impiorum peribit. 

31. Justi autem hereditabunt 
terram : et inhabitabunt in sae- 
culum sseculi super earn. 

32. Os justi meditabitur sa- 
pientiam, et lingua ejus loque- 
tur judicium. 

33. Lex Dei ejus in corde ip- 
sius : et non supplantabuntur 
gressus ejus. 

34. Considerat peccator jus 
tum : et quserit mortificare 

35. Dominus autem non de 
relinquet eum in manibus ejus : 
nee damnabit eum cum judica- 
bitur illi. 

36. Expecta Dominum, et 
custodi viam ejus : et exaltabit 
te, ut hereditate capias terram : 
cum perierint peccatores, vide- 

37. Vidi impium superexal- 
tatum : et elevatum sicut ced- 
ros Libani. 

38. Et transivi, et ecce non 
erat: et quaesivi eum, et non 
est inventus locus ejus. 

steps of a man be directed : and 
he shall like well his way. 

25. When he shall fall he shall 
not be bruised : for the Lord 
putteth his hand under him. 

26. I have been young, and 
now am old : and I have not 
seen the just forsaken, nor his 
seed seeking bread. 

27. He showeth mercy and 
lendeth all the day long : and 
his seed shall be in blessing. 

28. Decline from evil and do 
good: and dwell forever and 

29. For the Lord loveth judg 
ment, and will not forsake his 
Saints : they shall be preserved 

30. The unjust shall be pun 
ished : and the seed of the 
wicked shall perish. 

31. But the just shall inherit 
the land : and shall dwell there 
in for evermore. 

32. The mouth of the just 
shall meditate wisdom, and his 
tongue shall speak judgment. 

33. The law of his God is in 
his heart: and his steps shall 
not be supplanted. 

34. The wicked watcheth the 
just man : and seeketh to put 
him to death, 

35. But the Lord will not 
leave him in his hands: nor 
condemn him when he shall 
be judged. 

36. Expect the Lord and keep 
his way : and he will exalt thee 
to inherit the land : when the 
sinners shall perish thou shalt 

37. I have seen the wicked 
highly exalted, and lifted up 
like the cedars of Libanus. 

38. And I passed by, and lo 
he was not: and I sought him 
and his place was not found. 

Psalm XL XXX VI. of Psalter. j 1 5 

39. Custodi innocentiam, et 39. Keep innocence, and be- 
vide aequitatem : quoniam sunt hold justice : for there are rem- 
reliquiae homini pacifico. nants for the peaceable man. 

40. Injustiautemdisperibunt 40. But the unjust shall be 
simul: reliquiae impiorum in- destroyed together: the rem- 
teribunt. nants of the wicked shall perish. 

41. Salus autem justorum a 41. But the salvation of the 
Domino : et protector eorum just is from the Lord : and he 
in tempore tribulationis. is their protector in the time 

of trouble. 

42. Et adjuvabit eos Domi- 42. And the Lord will help 
nus, et liberabit eos : et eruet them and deliver them : and 
eos a peccatoribus, et salvabit he will rescue them from the 
eos : quia speraverunt in eo. wicked, and save them, because 

they have hoped in him. 

1. " Ncque zelaveris factentes miquitatem" Do not allow 
yourself to be moved by zeal, that is to say, by envy of their 
happiness. Or rather: Be not inflamed against sinners on ac 
count of their happiness, as if complaining to God for favoring 
them as he does. 

2. They shall wither as the grass that falls under the scythe ; 
they shall fall as the herb deprived of its root. 

3. " Inhabit a terrain, et pascerts in divitiis ejus" Therefore, 
dwell in the land, and God will feed thee with his delights. 
Or, as others understand this : Cultivate the land, and thou 
shalt be abundantly provided with its fruits. 

4. Make thy happiness to consist in pleasing God ; or make 
the Lord thy delight, and he will satisfy all thy requests, or all 
thy desires. 

5. Lay before God all the wants and desires of thy life ; put 
thy trust in him, and he will do all that thou desirest. 

6. He will even draw forth from the darkness thy innocence 
as a torch of flame, and he will cause it to shine as the sun at 
noonday ; obey the Lord, and be attentive to pray for his help. 

8. - l Ut maligneris." So as to become wicked like them. 

9. The wicked shall be exterminated by the hand of God ; 
but those that expect with patience the help of the Lord shall 
be heirs of the land of promise, which is heaven. 

10. Wait a little while, and thou wilt see that this sinner, now 
so puffed up with pride about his goods, shall be no more ; thou 
wilt seek the place or the prosperous state in which he lived, 
and thou wilt no longer find it. 

1 1 6 Monday at Matins. 

11. On the contrary, the meek, like the humble, shall pos 
sess the land which was destined to them for their inheritance 
and shall enjoy great peace. 1 

12. The sinner will look with contempt on the life of the just 
man ; and he will conceive great hatred for him so as to desire 
to oppress him. 

13. " Dies e/us." The day on which he will be punished as he 

1 6. Understood : God grant that, etc. 2 

17. The just man is more content with the little that he pos 
sesses than are sinners in the midst of all their wealth. 

1 8. For all the power of sinners shall be destroyed ; whilst 
that of the just shall be strengthened by the Lord. 

19. " Nouit Dominus dies immaculatorum." The Lord watches 
over the days of innocent men, and he approves of their ways. 8 

20. "/ tempore malo." In the time of divine vengeance. 
" In diebus famis saturabuntur " When every one shall ardently 
desire his eternal salvation, they shall be satiated with joy by 
the benediction of God. 

22. "Justus autem miser etur, et tribuet." But the just, who 
has compassion on the poor, helps them, and will always have 
means to help them. 

23. Those that bless God, as St. Augustine understands this, 
shall be blessed by God, and they shall inherit the land of the 
living; but those that curse him with blasphemies, shall be 
cursed and brought to ruin. 

24. " Viam ejus." His conduct, his ways. 

25. If the just man happens to stumble, the Lord will not 
allow him to suffer hurt ; for he himself, stretching out his 
hand, will support him. 4 

27. All day long having compassion on the poor, he helps 
them, at least by lending to them ; and therefore his family 
shall always see itself blessed by God. 

1 Our dear Lord has said the same: " Blessed are the meek; for they 
shall possess the land " (Matt. v. 4). 

2 Or else: Divine justice will cause . . . An ordinary prediction 
under the form of imprecation. 

3 See Psalm i. 7. 

4 A beautiful image of the paternal goodness of the Creator ! See 
the same in Psalm xl. 3. 

Psalm XL XXXVI. of Psatter. \ 1 7 

28. " Inhabita in sceculum scecult." That is to say: Thou wilt 
be always happy. 1 

31. "Terrain" The land of the blessed. 

32. " Os justi meditabitur sapient iam" The words of the just 
man are always prudent and wise. 

34. The wicked man sees that the life of the just man is op 
posed to his own, and through the hatred that he bears him 
he seeks to do him evil. 2 

35. "Nee damnabit eum, cum judicabitur illi." When he has 
to judge him, he will not condemn him, however great the 
calumnies laid to his charge by the wicked. 

36. Wait, then, for the Lord, and continue to walk in the 
path by which he has led thee ; he will exalt thee in such a 
manner as to make thee come to possess as thy inheritance 
the land that thou desirest; and when the wicked shall be lost, 
thou shalt see the recompense that God shall give to thee 
according to his promise. 

38. " Locus ejus." His greatness, of which there remained no 
more trace than if it had never been. 

39. " Siint rcliquicc houiini pacifico" St. Jerome translates : 
The remainder of the life of the meek man shall have true 
peace, which will accompany him even unto death. Others 
interpret the passage thus: His virtuous actions, besides his 
good name, will leave a good example, which after his death 
will continue to be useful to others and be a consolation which 
the good man will always enjoy. Both explanations are good. 3 

40. " Reliquice impiorum inter ibunt" The riches and the 
glory which the wicked thought of perpetrating on earth, all 
shall perish. 

1 "/////</ bita." The imperative for the future, according to Me- 
nochius. This promise, says Bellarmine, v. 28, 29, may be applied to 
the present life; but properly it has reference to life eternal. 

2 The same as verse 12; but there it was by violence, here it is by 
craft, as the Jews acted against Jesus Christ. 

3 This may also be understood in a higher sense, of eternal reward 
according to the text: Opera enitn illorum sequuntur illos Their works 
follow them (Apoc. xiv. 13). 


Monday at Matins. 


David bewails his sins. This psalm is suitable for every penitent 
that looks upon his sufferings and his tribulations as just chastisements 
of his sins, for which he begs pardon from God. 

1. DOMINE ne in furore tuo 
arguas me, neque in ira tua 
corripias me. 

2. Quoniam sagittae tuae in- 
fixae sunt mihi : et confirmasti 
super me manum tuam. 

3. Non est sanitas in carne 
mea a facie irae tuae : non est 
pax ossibus meis a facie pecca- 
torum meorum. 

4. Quoniam iniquitates meae 
supergressae sunt caput meum : 
et sicut onus grave gravatae 
sunt super me. 

5. Putruerunt, et corruptae 
sunt cicatrices meae, a facie in- 
sipientiae meae. 

6. Miser factus sum, et cur- 
vatus sum usque in finem : 
tota die contristatus ingredie- 

7. Quoniam lumbi mei im- 
pleti sunt illusionibus : et non 
est sanitas in carne mea. 

8. Afflictus sum, et humilia- 
tus sum nimis : rugiebam a 
gemitu cordis mei. 

9. Domine, ante te omne 
desiderium meum : et gemitus 
meus a te non est absconditus. 

10. Cor meum conturbatum 
est, dereliquit me virtus mea: 
et lumen oculorum meorum, et 
ipsilm non est mecum. 

11. Amici mei, et proximi 
mei adversum me appropin- 
quaverunt, et steterunt. 

1 2. Et qui juxta me erant, de 
longe steterunt: et vim facie- 
bant qui quaerebant animam 

13. Et qui inquirebant mala 

1. REBUKE me not, O Lord 
in thy indignation, nor chastise 
me in thy wrath. 

2. For thy arrows are fast 
ened in me : and thy hand hath 
been strong upon me. 

3. There is no health in my 
flesh, because of thy wrath : 
there is no peace for my bones, 
because of my sins. 

4. For my iniquities are gone 
over my head : and as a heavy 
burden are become heavy upon 

5. My sores are putrified and 
corrupted, because of my fool 

6. I am become miserable, 
and am bowed down even to 
the end : I walked sorrowful 
all the day long. 

7. For my loins are filled with 
illusions : and there is no health 
in my flesh. 

8. I am afflicted and humbled 
exceedingly: I roared with the 
groaning of my heart. 

9. Lord, all my desire is be 
fore thee, and my groaning is 
not hid from thee. 

10. My heart is troubled, my 
strength hath left me : and the 
light of my eyes itself is not 
with me. 

1 1 . My friends and my neigh 
bors have drawn, near, and 
stood against me. 

12. And they that were near 
me stood afar off : and they that 
sought my soul used violence. 

13- And they that sought 

Psalm XII. XXXVII. of Psalter. 1 1 9 

mihi, locuti sunt vanitates: et 
dolos tota die meditabantur. 

14. Ego autem tamquam sur- 
dus non audiebam : et sicut 
rnutus non aperiens os suum. 

15. Et factus sum sicut homo 
non audiens : et non habens in 
ore suo redargutiones. 

16. Quoniam in te Domine, 
speravi : tu exaudies me Do- 
mine Deus meus. 

17. Quiadixi : Nequando su- 
pergaudeant mihi inimici mei : 
et dum commoventur pedes 
mei, super me magna locuti 

1 8. Quoniam ego in flagella 
paratus sum : et dolor meus in 
conspectu meo semper. 

19. Quoniam iniquitatem 
meam annuntiabo : et cogitabo 
pro peccato meo, 

20. Inimici autem mei vivunt, 
et confirmati sunt super me : et 
multiplicati sunt qui oderunt 
me inique. 

21. Qui retribuunt mala pro 
bonis, detrahebant mihi : quo- 
niam sequebar bonitatem. 

22. Ne derelinquas me Do- 
mine Deus meus : ne disces- 
seris a me. 

23. Intende in adjutorium 
meum, Domine Deus salutis 

evils to me spoke vain things: 
and studied deceits all the day 

14. But I, as a deaf man, 
heard not: and was as a dumb 
man not opening his mouth. 

15. And I became as a man 
that heareth not : and that hath 
no reproofs in his mouth. 

1 6. For in thee, O Lord, have 
I hoped : thou wilt hear me, O 
Lord my God. 

17. For I said: Lest at any 
time my enemies rejoice over 
me : and whilst my feet are 
moved they speak great things 
against me. 

1 8. For I am ready for 
scourges: and my sorrow is 
continually before me. 

19. For I will declare my in 
iquity : and I will think for my 

20. But my enemies live, and 
are stronger than I : and they 
that hate me wrongfully are 

21. They that render evil for 
good, have detracted me, be 
cause I followed goodness. 

22. P orsake me not, O Lord 
my God : do not thou depart 
from me. 

23. Attend unto my help, O 
Lord, the God of my salvation. 

1. That is to say : Chastise me as a father, not as a judge; 
chastise me that I may amend, instead of being lost. See what 
is said in Psalm ii. 5 and Psalm v. i. 

2. " Sagittcc tucr" Thy arrows, Thy chastisements. " Confir- 
masfi super me manum fiiain." Justly hast Thou pressed heavily 
Thy hand upon me, loading me with trials. 

3. At the sight of Thy anger, I have lost my health of body ; 
and at the sight of my sins, I have lost peace, so that my bones 
are all trembling. 

4. My iniquities are so many that they rise even higher than 

1 20 Monday at Matins. 

my head ; and so grievous, that they weigh me down as a heavy 

5. *"Afacieinstpienticeme(B" Because I have neglected to 
apply a timely remedy. 

6. " Curvatus sum iisque in finem" I have remained utterly 
bent down towards the earth, so that I am scarcely able to raise 
my eyes to heaven. 

7. " Lumbi mei." That is to say : My concupiscence. "///#- 
sionibus" According to the Chaldee: Ardore A malignant 

8. I have been so afflicted and cast down, that the groans of 
my heart to heaven were like to the roarings of a lion. 

10. My heart, or my will, has continued in trouble, since all 
strength has left me ; and my eyes, that is, my mind, have lost 
the light, which made me see the truth. 

11. They have drawn near, not to aid me, but to oppress me. 
13. "Vanitates" Falsehoods, calumnies, to destroy me. 

17. I said within myself: Ah! may my enemies not have to 
rejoice over my ruin, since as my feet began to be unsteady, and 
they saw me tottering and likely to fall, they said great things 
at my expense, predicting my final overthrow. 2 

1 8. Lord, I am prepared to suffer all the evils that Thou 
mayest send me ; for my sorrow, that is to say, my sin which is 
the object of my sorrow, is ever before my eyes. 

19. For I know and will always confess my fault; and I will 
ever think of my sin, that I may satisfy, as far as I can, my 
offended God, in order to obtain his forgiveness. 

20. " Confirmati sunt. " They continue to arm themselves. 

1 " Cicatrices. " According to the Hebrew, this word means neglected 
wounds, that is, wounds that engender corruption. This is aptly referred 
to the time spent by David, after his double crime, without entering into 
himself, until the prophet Nathan came to open for him his eyes to his 
sad condition. 

2 " Et dum commoventur" Bellarmine says that the particle Et is 
put here for Nam or Quia, as often happens in Scripture. 

Psalm I. XXXVIII. of Psalter. \ 2 1 

Tuesday at Matins. 

David speaks here of the pain that he felt and of the silence that he 
kept when Semei annoyed him with insults. The royal prophet at the 
same time exposes the reflections that his sins and the vain cares of men 
suggested to him. Finally, he represents himself as a pilgrim here on 
earth, and points out to sinners with what sentiments they should be 
animated in order to do penance. 

1. DIXI : Custodiam vias 
meas : ut non delinquam in 
lingua mea. 

2. Posui ori meo custodiam, 
cum consisteret peccator ad- 
versum me. 

3. Obmutui, et humiliatus 
sum, et silui a bonis : et dolor 
meus renovatus est. 

4. Concaluit cor meum in- 
tra me: et in meditatione mea 
exardescet ignis. 

5. Locutus sum in lingua 
mea: Notum fac mihi Domine 
finem meum : 

6. Et numerum dierum meo- 
rum quis est: ut sciam quid 
desit mihi. 

7. Ecce mensurabiles posu- 
isti dies meos : et substantia 
mea tamquam nihilum ante te. 

8. Verumtamen universa va- 
nitas, omnis homo vivens. 

9. Verumtamen in imagine 
pertransit homo : sed et frus- 
tra conturbatur. 

10. Thesaurizat : et ignorat 
cui congregabit ea. 

11. Et nunc quae est expecta- 
tio mea? nonne Dominus? et 
substantia mea apud te est. 

12. Ab omnibus iniquitatibus 

1. I SAID, I will take heed to 
my ways : that I sin not with 
my tongue. 

2. I have set a guard to my 
mouth, when the sinner stood 
against me. 

3. I was dumb, and was hum 
bled, and kept silence men from 
good things: and my sorrow 
was renewed. 

4. My heart grew hot within 
me: and in my meditation a 
fire shall flame out. 

5. I spoke with my tongue : 
O Lord make me know my 

6. And what is the number 
of my days : that I may know 
what is wanting to me. 

7. Behold thou hast made 
my days measurable : and my 
substance is as nothing before 

8. And indeed all things are 
vanity, every man living. 

9. Surely man passeth as an 
image . yea and he is disquieted 
in vain. 

10. He storeth up : and he 
knoweth not for whom he shall 
gather these things. 

11. And now what is my 
hope? is it not the Lord ? and 
my substance is with thee. 

12. Deliver thou me from all 


Tuesday at Matins. 

meis erue me : opprobrium in- 
sipienti dedisti me. 

13. Obmutui, et non aperui 
os meum, quoniam tu fecisti : 
amove a me plagas tuas. 

14. A fortitudine manus tuae 
ego defeci in increpationibus : 
propter iniquitatem corripuisti 

15. Et tabescere fecisti sicut 
araneam animam ejus : verum- 
tamen vane conturbatur omnis 

16. Exaudi orationem meam 
Domine, et deprecationem me 
am : auribus percipe lacrymas 

17. Ne sileas : quoniam ad- 
vena ego sum apud te, et pere- 
grinus, sicut omnes patres mei. 

1 8. Remitte mihi, ut refri- 
gerer priusquam abeam, et am- 
plius non ero. 

my iniquities : thou hast made 
me a reproach to the fool. 

13. I was dumb, and I opened 
not my mouth, because thou 
hast done it : remove thy 
scourges from me. 

14. The strength of thy hand 
hath made me faint with tJiy 
rebukes : Thou hast corrected 
man for iniquity. 

15. And thou hast made his 
soul to waste away like a spider : 
surely in vain is any man dis 

1 6. Hear my prayer, O Lord, 
and my supplication : give ear 
to my tears. 

17. Be not silent : for I am a 
stranger with thee, and a so- 
journer as all my fathers were. 

1 8. O forgive me, that I may 
be refreshed, before I go hence, 
and be no more. 

1. I have resolved within myself that I will watch my ways 
that is, do my actions well ; and therefore 1 have determined 
to be attentive not to sin with my tongue. 

2. I have placed a guard upon my mouth, in order to be 
silent when some insolent person should provoke me with 
injurious words. 

3. " Silui a bonis" I refrained from reproaching my enemies 
with the good that I had done them. 1 "Dolor meus renovatus 
est." I felt my grief renewed in thinking that I had well 
deserved their injuries by my sins. 

4. At the remembrance of my faults, confusion penetrated 
my heart ; and in my meditation the heat of my pain was 
increased. 2 

5. I said : Lord, make me know when Thy anger against me 
shall have an end ; or, as others explain the passage, how near 
my end is. 

6. Make known to me the number of my days, that I mr.y 

1 Or, I was silent, although I had good things to say. 

2 " Exardescel ignis." St. Jerome translates: Incensus sum igne. 

Psalm IL XXXIX. of Psalter. 1 2 3 

know what is wanting to my penitences; or, according to 
others, how much longer I have to live. 

7. " Msnsurabiles" St. Jerome s translation is: Breves 
Short. Measurable, or so short that they are easy to count. 
" Substantia men" My life, according to St. Jerome. 

8. It is indeed true that every man who lives here on earth, 
with all the honors and riches that he possesses, is but mere 

9. Man passes through life like a phantom ; that is to say, all 
the joys that he thinks he finds on earth will turn out to be 
empty: it is, then, in vain that he should trouble himself about 
them and that he should seek to procure for himself such goods 
as will never satisfy the heart. 

11. "Substantia mea apud te est." All that I have, all my 
good, subsists in Thee, and depends on Thee, in whom are all 
my hopes. According to the Hebrew text : Spes mea apud te est 
My hope is with Thee. 

12. " Opprobrium instpienti dedisti me" It is supposed that 
Semei is here meant, who treated David as a usurper of the 

13. I did not open my mouth to complain, because it was 
Thou that did this, or permitted this for my just punishment; 
I beseech Thee now to remove from me the other scourges that 
I have deserved. 

15. Thou makest him waste away his life, as the spider 
spends itself in forming its fragile web; hence it is in vain that 
any man should trouble himself to lay up the goods of this 

1 8. Before, then, I leave this world, where one day I shall be 
no longer, I beseech Thee to appease Thy just anger against 
me, that so I may find refreshment and relief. 


St. Ambrose, St. Jerome, St. Augustine, and Euthymius see in this 
whole psalm only Jesus Christ and the holy Church, that is, the Head 
of his mystical body. And, in fact, in his Epistle to the Hebrews (ch. 
x., 5 et sey.) St. Paul applies to Jesus Christ certain verses of this 
psalm, which can really not be understood of David without counting 
several other passages which it would at least be difficult to apply to the 
holy king. If Jesus Christ addresses himself to his Father with so 


Tuesday at Matins. 

much humility and gratitude, it is because he speaks according to his 
humanity; he likewise speaks inasmuch as he is the Head of the pre 
destined, and inasmuch as he has as man assumed our obligations to 
wards God. And it is thus that, charged with our sins and as our 
established mediator between us and God, he prays, humbles himself, 
and trembles. 

1 . EXPECTANS expectavi Do- 
minum, et intendit mihi. 

2. Et exaudivit preces meas : 
et eduxit me de lacu miseriae, 
et de luto fsecis. 

3. Et statuit super petram 
pedes meos: et direxit gressus 

4. Et immisit in os meum 
canticum novum, carmen Deo 

5. Videbunt multi, et time- 
bunt: et sperabunt in Domino. 

6. Beatus vir, cujus est no- 
men Domini spes ejus: et non 
respexit in vanitates et insanias 

7. Multa fecisti tu Domine 
Deus meus mirabilia tua: et 
cogitationibus tuis non est qui 
similis sit tibi. 

8. Annuntiavi, et locutus 
sum : multiplicati sunt super 

9. Sacrificium et oblationem 
noluisti : auresautem perfecisti 

10. Holocaustum et pro pec- 
cato non postulasti : tune dixi : 
Ecce venio. 

11. In capite libri scriptum 
est de me, ut facerem volunta- 
tem tuam : Deus meus volui, 
et legem tuam in medio cordis 

12. Annuntiavi justitiam tu 
am in ecclesia magna, ecce la- 
bia mea non prohibebo: Do- 
mine tu scisti. 

1. WITH expectation I have 
waited for the Lord, and he 
was attentive to me. 

2. And he heard my prayers : 
and brought me out of the pit 
of misery and the mire of dregs. 

3. And he set my feet upon 
a rock : and directed my steps. 

4. And he put a new canticle 
into my mouth, a song to our 

5. Many shall see this, and 
snail fear: and they shall hope 
in the Lord. 

6. Blessed is the man whose 
trust is in the name of the 
Lord: and who hath not had 
regard to vanities, and lying 

7. Thou hast multiplied thy 
wonderful works, O Lord, my 
God : and in thy thoughts there 
is no one like to thee. 

8. I have declared and I have 
spoken : they are multiplied 
above number. 

9. Sacrifice and oblation thou 
didst not desire : but thou hast 
pierced ears for me. 

10. Burnt-offering and sin- 
offering thou didst not require : 
then said I : Behold I come. 

11. In the head of the book 
it is written of me that I should 
do thy will : O my God, I have 
desired it, and thy law in the 
midst of my heart. 

12. I have declared thy jus 
tice in a great church, lo I will 
not restrain my lips: O Lord 
thou knowest it. 

Psalm I L XXXIX. of Psalter. 1 2 5 

13. Justitiam tuam non ab- 
scondi in corde meo: verita- 
tem tuam, et salutare tuum 

14. Non abscondi misericor- 
diam tuam, et veritatem tuam 
a consilio multo. 

15. Tu autem Domine ne 
longe facias miserationes tuas 
a me : misericordia tua et veri- 
tas tua semper susceperunt me. 

16. Quoniam circumdede- 
runt me mala, quorum non est 
numerus: comprehenderunt 
me iniquitates meae, et non 
potui ut viderem. 

17. Multiplicatae sunt super 
capillos capitis mei : et cor 
meum dereliquit me. 

1 8. Complaceat tibi Domine 
ut eruas me: Domine, ad ad- 
juvandum me respice. 

19. Confundantur et revere- 
antur simul, qui quaerunt ani- 
mam meam, ut auferant earn. 

20. Convertantur retrorsum, 
et revereantur qui volunt mihi 

21. Ferant confestim confu- 
sionem suam, qui dicunt mihi : 
Euge, euge. 

22. Exultent et laetentur su 
per te omnes quaerentes te : et 
dicant semper: Magnificetur 
Dominus : qui diligunt salutare 

23. Ego autem mendicus sum, 
et pauper: Dominus sollicitus 
est mei. 

24. Adjutor meus, et protec 
tor meus tu es : Deus meus ne 

13. I have not hid thy jus 
tice within my heart: I have 
declared thy truth and thy sal 

14. I have not concealed thy 
mercy, and thy truth from a 
great council. 

15. Withhold not thou, O 
Lord, thy tender mercies from 
me: thy mercy and thy truth 
have always upheld me. 

16. For evils without number 
have surrounded me: my in 
iquities have overtaken me, 
and I was not able to see. 

17. They are multiplied 
above the hairs of my head : 
and my heart hath forsaken me. 

1 8. Be pleased, O Lord, to 
deliver me : look down, O Lord, 
to help me. 

19. Let them be confounded 
and ashamed together, that 
seek after my soul to take it 

20. Let them be turned back 
ward and be ashamed that de 
sire evils to me. 

21. Let them immediately 
bear their confusion, that say 
to me: Tis well, tis well. 

22. Let all that seek thee re 
joice and be glad in thee : and 
let such as love thy salvation 
say always : The Lord be mag 

23. But I am a beggar and 
poor: the Lord is careful for 

24. Thou art my helper and 
my protector: O my God, be 
not slack. 

i. " Expect ans cxpcctavi Dominum. " ] I have waited a long 
time for the Lord as liberator and redeemer of his people. 
" Intendit mihi." According to the Hebrew: Incltnavit se ad 
me He has inclined himself to me to listen to me. 

1 A Hebraism signifying a prolonged waiting, accompanied by an 
; rdent desire, 

1 2 6 Tuesday at Matins. 

2. " De lacu miser tee et de luto feeds." These expressions 
denote, according to the Hebrew text, as Bellarmine remarks, 
a deep abyss, without light, filled with filthy mud, in which 
have fallen and flounder confusedly a miserable multitude- 
such are those that are plunged into the mire of their carnal 

3. " Super petram." That is to say: Upon myself, 1 who am 
the foundation-rock of the Church : Petra autem crat C/iristus 
-The rock was Christ (i Cor. x. 4). " Et direxit gressus meos." 
He placed my feet on a way that is not only solid, but also 
straight ; and he thus guided my steps. 

4. " Canticum novum, carmen: A new canticle, a canticle of 
love, of thanksgiving, and of praise ; according to the Hebrew, 
which would be Laudem Praise, instead of Carmen. 

5. Many shall see, or shall come to know, the misery of the pit 
in which they are, and shall have fear or horror of it ; they shall 
then see their deliverer, and shall put their trust in the Lord. 

6. "Vamtates." Human supports, which are all vain. "/- 
sanias falsas" Earthly goods, from which it is only folly to 
hope for happiness. 

7. " Cogitattonibus tuts." In the inventions of Thy love which 
Thou hast conceived and carried into effect for our good. 

8. "Multtplicati" Bellarmine thinks, according to the He 
brew text, that perhaps an error has here crept in, and that it 
should be : Multiplicatce (cog it at tones tuee) t or Multzplicata (mi- 
rabilia tua} Thy thoughts or Thy marvels are multiplied. But 
St. Ambrose, St. Jerome, and St. Augustine say that the verse 
is to be read as it stands : Multiplicati sunt super numerum ; 
this is to be understood of unbelievers who have been con 
verted to follow Jesus Christ. 

9. "Sacrifidum et oblationem noluisti"* Thou hast refused 

1 For, according to what has been said at the head of the psalm, it is 
Jesus Christ who speaks in the person of his mystical Body. " Pe 
tram." A stone that is raised and firm. 

" Sacrificium." St. Paul (Heb. x. 5) says: Hostiam. In the fol 
lowing verse we read : Holocaustum et (sacrifidtim) pro peccato-Kv\Q- 
caust for sin. These words designate the different sacrifices, or 
rather the bloody victims, such as bulls and lambs, which, in the Old 
Law, were offered on the altar to expiate sin (Lev. i. 4, 5, 6)" Obln- 
tionem. * By this may be understood offerings of inanrmate gifts, such 
as flour, bread, oil, etc. (Lev. ii. 6). 

Psalm IL XXXIX. of Psalter. 1 2 7 

the sacrifices and the offerings of the Law, which could not 
avail to purify the consciences. This means that God did not 
accept those sacrifices as sufficient to expiate for sin and to 
remove it from the soul ; but that he accepted them only as 
figures of the sacrifice of Jesus Christ. Hence the Redeemer 
says: Aures autem perfecistt mihi / this St. Paul thus ex 
presses : Corpus autem aptasti mihi A. body Thou hast fitted 
to me (Heb. x. 5). We must not deviate from this text of the 
Apostle, who by it explains that of David ; so that it means : 
Thou hast formed for me a body fitted to suffer and to die. 

10. " Tune dixi: Ecce vem o" Then that is, on hearing Thy 
decree that I should assume human nature and offer myself on 
the cross as a sacrifice to atone for the sins of men I said : 
Behold I come to obey Thee. 

11. "In capite Librir According to the Hebrew: /;/ volu- 
mine Libri. That is to say : In the volume of the Law. By 
this St. Ambrose understands the beginning of Genesis, where 
we read : Quamobrem relinquct homo patrem suum et matrem, et 
adharebit uxori suce ; et erunt duo in came una Wherefore, a 
man shall leave father and mother, and shall cleave to his wife, 
and they shall be two in one flesh (Gen. ii. 24). On this pas 
sage St. Paul comments thus : Sacr amentum hoc magnum est, 
ego autem dico in Christo et in Ecclesia This is a great sacra 
ment, but I speak in Christ and in the Church (Eph. v. 32). 
According to St. Jerome it refers to the Gospel of St. John, 
which begins with these words : In principio erat Verbum . . . 
Et Verbum caro factum est In the beginning was the Word 

and the Word was made flesh. But Bellarmine thinks 
that the expression In volumine Libri denotes rather the whole 
volume of the Bible, which speaks throughout of the Messias 
who was to come, as say St. John Chrysostom and Theodoret, 
because Jesus Christ is the end of the Law. 2 

1 According to the Hebrew : Aures autem fodisti mihi Thou hasV 
dug or bored my ears. According to the Greek: Corpus autem perfe- 
cisti mihi. These different versions may be reconciled according to 
Menochius: Corpus is the proper term; Aures is a figure, the part for 
the whole. This part is well chosen to denote attention and readiness 
to obey, as we read in Psalm xvii. 48: In auditu auris obedivit mihi 
At the hearing of the ear he has obeyed me. In the same sense may 
be explained the words: Fodisti, Perfecisti, Aptasti. 

2 " Legem tuam in media cordis mei." Posui I have placed, is 

128 Tuesday at Matins. 

St. Paul, after having said that God did not accept the an 
cient sacrifices that were offered for sin, quotes this text : Tune 
dtxi : Ecce venio, etc. Then said I : Behold I come, etc. He 
then adds : Aufert primum, lit sequens slatuat. In qua volun- 
tate sanctificati sumus per oblationem corporis Jesu Christi semel 
He taketh away the first, that he may establish that which 
followeth : in the which will we are sanctified by the oblation of 
the body of Jesus Christ once (Heb. x. 7-10). He thus gives us 
to understand that by the one sacrifice of the cross, by which 
Jesus Christ delivered us from sin and sanctified us, all the 
ancient sacrifices were abolished. 

12. I have made known Thy just law in a great assembly, 
that is, to a numerous people ; and Thou knowest that I have 
done so, and that I shall continue to do so by myself till my 
death, and after death by means of my disciples. 

13. I have preached publicly to a great multitude of people 
Thy justice and Thy truth, by which Thou renderest to every 
one to his works, and I have announced at the same time the 
salvation that Thou hast promised to him that hopes in Thee. 
" Non abscondi in corde meo." In contrast with those that keep 
the truth shut up in their heart, and do not preach it through 
some human respect. 

1 6. " Comprehcnderunt me iniquitates mece." My sins 1 have 
laid hold of me to afflict me with remorse, so that I am unable 
to look at them for horror. 

17. My heart has abandoned, or failed me from sorrow. 

understood. That is to say: I have resolved from the bottom of my 
heart to execute all that Thou bast ordained. 

1 My iniquities, that is to say (as it is Jesus Christ that speaks): 
The sins of all men which I have assumed to expiate. Our divine 
Saviour, having accepted the sacrifice of the Passion to redeem the 
human race, by supplying the insufficiency of all other sacrifices, ac 
cording to the will of his Father (verses 9, 10, n) says that in spite of 
persecutions he publishes his mercy and his justice (verses 12, 13, 14). 
He then begs of his Father not to abandon him in his Passion and 
death, but to hasten the moment of his resurrection (verses 15 to 18). 
Finally, in the form of a prayer he predicts on one side the confusion 
of his enemies (verses 19, 20, 21), and on the other, the triumph of his 
faithful friends (verse 22). The last two verses are a summary of the 
entire psalm with regard to the person of Jesus Christ and his mystical 
Body, the Holy Church. 

Psalm III. XL. of Psalter. 


21. " Euge, euge." Well done, well done, we have made an 
end of him. 1 

22. " Salutare tttum." The salutation that they hope from 

23. Although I see myself poor and miserable, I console my 
self with the thought that the Lord takes care of me, that is, of 
my salvation. 

24. " Ne tardcmeris" Do not delay to help me when Thou 
seest me in danger. 


This psalm, like the preceding, refers to the Passion of Jesus Christ; 
it is so interpreted by St. Ambrose, St. Jerome, St. Augustine, and 
particularly by St. John Chrysostom, who says that it would be rash to 
interpret it otherwise; for Jesus Christ himself, as we see in the Gospel 
of St. John (John, xiii. 18), cites a verse of this Psalm (the roth) to 
signify that the treason of Judas had long before been predicted by the 
prophet. This psalm speaks also of the mystical Body of Jesus Christ, 
of the Church. 

1. BEATUS qui intelligit su 
per egenum et pauperem : in 
die mala liberabit eum Domi- 

2. Dominus conservet eum, 
et vivificet eum, et beatum 
faciat eum in terra : et non 
tradat eum in animam inimi- 
corum ejus. 

3. Dominus opem ferat illi 
super lectum doloris ejus : uni- 
versum stratum ejus versasti 
in infirmitate ejus. 

4. Ego dixi : Domine mise 
rere mei : sana animam meam, 
quia peccavi tibi. 

5. Inimici mei dixerunt mala 
mihi : Quando morietur, et 
peribit nomen ejus? 

6. Et si ingrediebatur ut 
videret, vana loquebatur, cor 
ejus congregavit iniquitatem 

1. BLESSED is he that under- 
standeth concerning the needy 
and the poor: the Lord will 
deliver him in the evil day. 

2. The Lord preserve him 
and give him life and make 
him blessed upon the earth : 
and deliver him not up to the 
will of his enemies. 

3. The Lord help him on his 
bed of sorrow: thou hast 
turned all his couch in his 

4. I said : O Lord be thou 
merciful to me : heal my soul ; 
for I have sinned against thee. 

5. My enemies have spoken 
evils against me : when shall he 
die and his name perish ? 

6. And if he came in to see 
me, he spoke vain things, his 
heart gathered together ini 
quity to itself. 

1 See Psalm Ixix. 


Tuesday at Matins. 

7. Egrediebatur foras, et 
loquebatur in idipsum. 

8. Adversum me su surra- 
bant omnes inimici mei : ad- 

versum me cogitabant mala vised evils to me. 

9. Verbum iniquum consti- 
tuerunt adversum me : Num- 

7. He went out and spoke 
to the same purpose. 

8. All my enemies whispered 
together against me : they de- 

9. They determined against 
me an unjust word : shall he 

quid qui dormit, non adjiciet that sleepeth rise again no 
ut resurgat ? more ? 

10. Etenim homo, pacis 10. For even the man of my 
meae, in quo speravi : qui ede- peace, in whom I trusted : who 
bat panes meos, magnificavit ate my bread, hath greatly 
super me supplantationem. 

11. Tu autem Domine mise 
rere mei, et resuscita me: 
retribuam eis. 

12. In hoc cognovi, quoniam 


voluisti me : quoniam non gau- 
debit inimicus meus super me. 

13. Me autem propter inno- 


14. Benedictus Dominus 
Deus Israel a sseculo, et usque 
in saeculum : fiat, fiat. 

supplanted me. 

11. But thou, O Lord, have 
mercy on me, and raise me up 
again : and I will requite them. 

12. By this I know, that 
thou hast had a good will for 
me : because my enemy shall 
not rejoice over me. 

13. But thou hast upheld 

centiam suscepisti : et confir- me by reason of my innocence, 
masti me in conspectu tuo in and hast established me in thy 

sight forever. 

14. Blessed be the Lord the 
God of Israel from eternity to 
eternity : So be it. So be it. 

1. Happy is he that devotes himself to the work of helping 
the poor, 1 or whoever is in need of assistance; in the evil day, 
that is, the day of his death, the Lord will deliver him from all 
his trials. 

2. " Dominus conservet eum, et vivificet eum! * The Lord will 
preserve him in the midst of dangers, and will so fortify him 
that he will come safe out of them. "In animam." Accord 
ing to some Greek copies, as St. Ambrose remarks, it is : /;/ 
manus. But Bellarmine justly observes that the sense is almost 
the same, except that the expression In animam, that is, volun- 
tatem, arbitrium to the will, or good pleasure, is more expres 
sive than In manus to the power. 

1 The poor, the indigent man, is Jesus Christ suffering in his ov/n 
person or in the members of his mystical body. 

2 A prediction or a promise in form of prayer. " In terra " Here 
on earth, and hereafter in the land of the living. 

Psalm III. XL. of Psalter. \ 3 1 

3. At the time of his last illness the Lord will bring him help 
in his sufferings : Thou, O good Master, wilt prepare his couch, 
so that, reduced to extremity, he may find some alleviation. 1 

4. "Sana ant mam meam, quia peccavi tibi" Heal my soul, 
which has become sick through the offences that I have com 
mitted against Thee. 2 

6. " Vana loqucbantur" He feigned a cordial compassion. 
" Congregavit iniquitatem stbi." He consoled himself by re 
doubling his wicked hope of seeing me die. 8 

7. He then went out to make others take part in his wicked 

8. " Adversum me cogitabant mala mihi." They united to 
plot against me, and to wish me all the evil that could befall 
me. 4 

9. They are confirmed in their design upon my life, saying: 
Shall then he that dies think to return to life again ? 

10. This verse refers to the treason of Judas, according to 
what we read in the Gospel of St. John : " Ut adimpleatur 
Scriptura : Qui manditcat mecum pattern, levabit contra me 
calcaneum suum" That the Scripture may be fulfilled : He that 
eateth bread with me shall lift up his heel against me (John, 
xiii. 18). " Magnificavit super me supplantationem." He has 
made it his boast to complete my ruin by offering to give me 
up into the hands of my enemies. 

11. " Resuscita me; et retribuam eis." Prediction of the res 
urrection of Jesus Christ : After I shall be dead on the cross, 
make me rise again ; and then, as judge, I shall inflict upon 
them the punishment that they deserve. The Son of God here 

I Remark this touching apostrophe; the prophet seems to say: Yes, 
O my God! See what Thou hast done for Thy servant, and Thou wilt 
thus console him in all his tribulations, spiritual and corporal, so that 
he will say: Superabiindo gandio in oinni tribulatione nostra I ex 
ceedingly abound with joy in all our tribulation (2 Cor. vii. 4). Com 
pare this with what is said in Psalm xxxvi. 25. 

II In this and in the following verses it is Jesus Christ that speaks. If 
he says that he has sinned , this must be understood of our iniquities 
which he took upon himself. 

3 This verse and the following one apply to Judas. " Ut videiet." 
In order to find a favorable opportunity to execute his project. 

4 " Mihi." A redundant pronoun, according to the Hebrew. 

132 Tuesday at Matins. 

prays his Father to raise him up again, because he is praying 
as a servant ; but he was well able for that matter to raise up 
his body again by his own power, as the Word of the Father 
and true God equal to his Father. This is what in fact hap 
pened, as he himself declared : Potestatem habeo ponendi earn 
(animam meam}, et Potestatem habeo tterum sumendi earn I 
have power to lay down my life ; and I have power to take it 
up again {John, x. 18). 

12. " Super me" Over me, on account of my death. 

13. On account of my innocence, Thou hast defended me 
from my enemies, and Thou hast placed me in heaven at Thy 
right hand for all eternity This happened at the Ascension of 
Jesus Christ. 

14. "Fiat, fiat" In the Hebrew: Amen, amen. So be it; 
let all be for his praise and glory. 


Forced to fly from Saul, David is full of sadness in finding himself 
far from the Tabernacle; he consoles himself with the hope of seeing 
it again; at the same time he fosters the desire of enjoying the sight of 
God in the Temple of Heaven after his exile upon earth. This should 
be the desire of every Christian living in this world at a distance from 
his heavenly country. He should desire without ceasing for the moment 
when he can go to see face to face the God of his love. 1 

1. QUEMADMODUM deside- i. As the hart panteth after 
rat cervus ad fontes aquarum : the fountains of water: so my 
ita desiderat anima mea ad te soul panteth after thee O God. 

2. Sitivit anima mea ad 2. My soul hath thirsted 
Deum fortem vivum : quando after the strong living God : 
veniam, et apparebo ante fa- when shall I come and appear 
ciem Dei ? before the face of God ? 

3. Fuerunt mihi lacrymae 3. My tears have been my 
meae panes die ac nocte : dum bread day and night : whilst it 
dicitur mihi quotidie : Ubi est is said to me daily: Where is 
Deus tuus ? thy God : 

4. Hsec recordatus sum, et 4. These things I remem- 
effudi in me animam meam : bered, and poured out my soul 
quoniam transibo in locum in me : for I shall go over into 
tabernaculi admirabilis, usque the place of the wonderful 
ad domum Dei. tabernacle, even to the house 

of God. 

1 See on the same subject Psalm Ixxxiii. 

Psalm IV.XLI. of Psalter. 


5. With the voice of joy and 
praise : the noise of one feast 

6. Why art thou sad, O my 
soul ? and why dost thou 
trouble me ? 

7. Hope in God, for I will 
still give praise to him : the 
salvation of my countenance, 
and my God. 

8. My soul is troubled within 
myself: therefore will I re 
member thee from the land of 
Jordan and Hermoniim, from 
the little hill. 

9. Deep calleth on deep, at 
the noise of thy flood gates. 

10. All thy heights, and thy 
billows have passed over me. 

n. In the day time the Lord 
hath commanded his mercy : 
and a canticle to him in the 

1 2. With me is prayer to the 
God of my life, I will say to 
God : Thou art my support. 

13. Why hast thou forgotten 
me? and why go I in mourn 
ing, whilst my enemy afflicteth 

14. Whilst my bones are 
broken, my enemies who 

r vt lumen... .uv. .,." .. trouble me have reproached 

\ i me : 

15. Whilst they say to me 
day by day : Where is thy God ? 

Why art thou cast down, O 
my soul ? and why dost thou 
disquiet me! 

16. Hope thou in God, for I 
will still give praise to him : 
the salvation of my counte 
nance, and my God. 

2. " Deum fortem." The God Almighty. " Vivum" The 
living God, very different from the gods of the Gentiles, who 
are dead gods. 

3. " Dum dicitur mihi qitotidic : Ubi est Dens tuus !" As I 

5. In voce exultationis, et 
confessionis : sonus epulantis. 

6. Quare tristis es anima 
mea ? et quare conturbas me ? 

7. Spera in Deo, quoniam 
adhuc confitebor illi : salutare 
vultus mei, et Deus meus. 

8. Ad meipsum anima mea 
conturbata est: propterea me- 
mor ero tui de terra Jordanis, 
et Hermoniim a monte modico. 

9. Abyssusabyssum invocat, 
in voce cataractarum tuarum. 

10. Omnia excelsa tua, et 
fluctus tui super me transie- 

11. In die mandavit Domi- 
nus misericordiam suam : et 
nocte canticum ejus. 

12. Apud me oratio Deo 
vitae meae, dicam Deo: Sus- 
ceptor meus es. 

13. Quare oblitus es mei? 
et quare contristatus incedo, 
dum affligit me inimicus? 

14. Dum confringuntur ossa 
mea, exprobraverunt mihi qui 
tribulant me inimici mei : 

15. Dum dicunt mihi per 
singulos dies : Ubi est Deus 
tuus? quare tristis es anima 
mea ? et quare conturbas me ? 

16. Spera in Deo, quoniam 
adhuc confitebor illi : salutare 
vultus mei, et Deus meus. 

134 Tuesday at Matins. 

hear my enemies continually saying to me in my affliction : 
Where then is now thy God, in whom thou so much hopest to 
console thee ? 

4. I remembered these reproaches, and I poured out my soul, 
that is to say, I emptied or stripped it of all earthly affections, 
with the sweet thought that I should one day pass from this 
exile to the admirable tabernacle in which God has established 
his abode. 

5. " Sonus epulantis" Then I shall take part in the banquet 
of the blessed, whose voice resounds with the ceaseless songs 
of joy and thanksgiving. 

7. Have confidence in God ; for with his help I hope to go 
one day to heaven, there to celebrate his mercy and say to him : 
Thou art my God and the salvation of my face, that is to say, 
my Saviour always present to my eyes : Thou causest my face 
to see Thy face. 1 

8. " Memor era tut" To console myself, I will always think 
of Thee in whatever place I am. 

9. One abyss of ills invites another, which pours down upon 
me with a crash. David speaks here of the tribulations or 
temptations that came upon him like billows raised by a storm 
with terrific roaring. 

10. All the waters of the heavens and all the floods of trials 
with which Thou triest Thy servants, seem to have passed over 

11. In the day time, or at the time of my consolations, the 
Lord has made me taste of the sweetness of his mercy; but 
now in this night of tribulations he wills that, resigned to his 
will, I cease not to sing his praises and to bless him. 

12. Therefore my prayer to God, the author and the preserver 
of my life, shall be continual in my heart ; I will always say to 
him : Lord Thou art my protector, do not abandon me. 

13. " Quare oblitus es met?" But why dost Thou deal with 
me as if Thou hadst forgotten me ? 

15. Repetition of verses 3 and 6. 

16. Repetition of verse 7. 

1 See Psalm xlii. 6. 

Psalm V.XLIIL of Psalter. 



What dominates in this psalm is the expression of the sentiments 
which should animate the just amid the afflictions of the present life. 
The psalmist, therefore, proposes to us a prayer that we should address 
to God in the time of tribulation. 1 

1. DEUS auribus nostris au- 
divimus: patres nostri annun- 
tiaverunt nobis. 

2. Opus, quod operatus es 
in diebus eorum, et in diebus 

3. Manus tua gentes disper- 
didit, etplantasti eos: afflixisti 
populos, et expulisti eos : 

4. Nee enim in gladio suo 
possederunt terram, et brach- 
ium eorum non salvavit eos: 

5. Sed dextera tua, et brach- 
ium tuum, et illuminatio vul- 
tus tui : quoniam complacuisti 
in eis. 

6. Tu es ipse Rex meus et 
Deus meus : qui mandas salu 
tes Jacob. 

7. In te inimicos nostros 
ventilabimus cornu, et in no 
mine tuo spernemus insurgen- 
tes in nobis. 

8. Non enim in arcu meo 
sperabo: et gladius meus non 
salvabit me. 

9. Salvasti enim nos de affli- 
gentibusnos: et odientes nos 

10. In Deo laudabimur tota 
die: et in nomine tuo con- 
fitebimur in saeculum. 

1. WE have heard, O God, 
with our ears : our fathers have 
declared to us 

2. The work thou hast 
wrought in their days: and in 
the days of old. 

3. Thy hand destroyed the 
Gentiles, and thou plantedst 
them : thou didst afflict the 
people and cast them out. 

4. For they got not the pos 
session of the land by their 
own sword, neither did their 
own arm save them : 

5. But thy right hand and 
thy arm, and the light of thy 
countenance : because thou 
wast pleased with them. 

6. Thou art thyself my king 
and my God : who command- 
est the saving of Jacob. 

7. Through thee we will 
push down our enemies with 
the horn, and through thy 
name we will despise them that 
rise up against us. 

8. For I will not trust in my 
bow: neither shall my sword 
save me. 

9. But thou hast saved us 
from them that afflict us : and 
hast put them to shame that 
hate us. 

10. In God shall we glory 
all the day long: and in thy 
name we will give praise for 

1 The holy Fathers regard this psalm as prophetic. It is the people 
of God that speak: groaning under oppression, they represent to the 
Lord the benefits that they once received from his bounty; then they 
describe their present miseries, and ask the help that they need. 


Tuesday at Matins. 

11. Nunc autem repulisti et 
confudisti nos : et non egre- 
dieris Deus in virtutibus nos- 

12. Avertisti nos retrorsum 
post inimicos nostros : et qui 
oderunt nos, diripiebant sibi. 

13. Dedisti nos tanquam 
oves escarum ; et in gentibus 
dispersisti nos. 

14. Vendidisti p o p u 1 u m 
tuum sine pretio : et non fuit 
multitudo in commutationibus 

15. Posuisti nos opprobrium 
vicinis nostris, subsannatio- 
nem et derisurn his, qui sunt in 
circuitu nostro. 

16. Posuisti nos in similitu- 
dinem Gentibus: commotio- 
nem capitis in populis. 

17. Tota die verecundia mea 
contra me est, et confusio 
faciei meae cooperuit me. 

1 8. A voce exprobrantis, et 
obloquentis : a facie inimici, 
et persequentis. 

19. Hsec omnia venerunt su 
per nos, nee obliti sumus te : 
et inique non egimus in testa- 
mento tuo. 

20. Et non recessit retro cor 
nostrum : et declinasti semjtas 
nostras a via tua : 

21. Quoniam humiliasti nos 
in loco afflictionis, et cooperuit 
nos umbra mortis. 

22. Si obliti sumus nornen 
Dei nostri, et si expandimus 
manus nostras ad deum alie- 

11. But now thou hast cast 
us off, and put us to shame: 
and thou O God wilt not go 
out with our armies. 

12. Thou hast made us turn 
our back to our enemies: and 
they that hated us plundered 
for themselves. 

13. Thou hast given us up 
like sheep to be eaten : thou 
hast scattered us among the 

14. Thou hast sold thy peo 
ple for no price : and there was 
no reckoning in the exchange 
of them. 

15. Thou hast made us a re 
proach to our neighbors, a 
scoff and derision to them that 
are round about us. 

16. Thou hast made us a by 
word, among the Gentiles: a 
shaking of the head among the 

17. All the day long my 
shame is before me: and the 
confusion of my face hath cov 
ered me. 

1 8. At the voice of him that 
reproacheth and detracteth 
me : at the face of the enemy 
and persecutor. 

19. All these things have 
come upon us, yet we have not 
forgotten thee : and we have 
not done wickedly in thy cove 

20. And our heart hath not 
turned back : neither hast thou 
turned aside our steps from 
thy way. 

21. For thou hast humbled 
us in the place of affliction, 
and the shadow of death hath 
covered us. 

22. If we have forgotten the 
name of our God, and if we 
have spread forth our hands to 
a strange god : 

Psalm V.XLIIL of Psalter. 137 

23. Nonne Deus requiret 23. Shall not God search out 
ista ? ipse enim novit abscon- these things? for he knoweih 
dita cordis. the secrets of the heart. 

24. Quoniam propterte mor- 24. Because for thy sake we 
tificamur tota die: aestimati are killed all the day long: we 
sumus sicut oves occisionis. are counted as sheep for the 


25. Exurge, quare obdormis 25. Arise, why sleepest thou, 
Domine? exurge, et ne repel- O Lord? arise, and cast us not 
las in finem. off to the end. 

26. Quare faciem tuam aver- 26. Why turnest thou thy 
tis : oblivisceris inopiae nos- face away, and forgettest our 
trae, et tribulationis nostrae? want and our trouble? 

27. Quoniam humiliata est 27. For our soul is humbled 
in pulvere anima nostra : con- down to the dust: our belly 
glutinatus est in terra venter cleaveth to the earth, 

28. Exurge Domine, adjuva 28. Arise, O Lord, help us 
nos: et redime nos propter and redeem us for thy name s 
nomen tuum. sake. 

3. Thy powerful arm scattered the idolatrous nations that 
dwelt in the land of promise, and there Thou didst establish 
our fathers. 1 

5. But all was the work of Thy power, because Thou didst 
look upon them with a gracious eye, and Thou wast pleased to 
favor them. 

6. " Qui mandas salutes Jacob" Thou who providest for the 
salvation of Jacob, that is to say, of Thy people who descend 
from Jacob. 

7. " Inimicos nostros ventilabitmts cornu." We shall scatter 
our enemies. 2 

12. " Avcrtistt nos retrorsum post intmicos nostros." Thou 
hast subjected us to our enemies, so that they have made us 
their prisoners, and we are forced to follow them. 

14. Thou hast allowed Thy people to be sold for nothing; 
and there was none among the multitude who offered a price 
for the men of Thy people because they despised them as not 
worth buying. 

1 "Plantastieos" A significant metaphor, more fully developed in 
Psalm Ixxix. 10, n, 12. 

2 " Ventilabimus cornu. "An expression, the energy of which Gaume 
with Bellarmine brings forward in this phrase: We will scatter them, as 
a bull when infuriated casts into the air with his horns earth or straw. 

1 38 Tuesday at Matins. 

20. " Declinasti semitas nostras." It is generally thought that 
the negative participle Non, which is found in the first part of 
the verse, is wanting here. St. Jerome translates the passage 
thus : Non declinaverunt Semites nostra. Hence the meaning of 
it is : Thou hast not permitted our steps to wander from Thy 

21. "In loco afflictionis" To the depth of misery. St. 
Jerome s translation is : In locum draconum To a place of 
dragons, which means a place of horrors. " Umbra mortis" 
The shadow of death, after which darkness alone remains; 
this denotes a great obscurity. 

25. " Quare obdormis?" Why dost Thou make as though 
Thou sleepest, and takest no more care of us? 

27. We see ourselves humbled and despised as the dust that 
is trodden under foot ; hence, prostrate with our faces to the 
earth, we implore Thy mercy. 

28. " Re dime nos proptcr nomen tuum" Deliver us from so 
many evils for the glory of Thy name. 


A canticle in honor of Jesus Christ and of the Church, his Spouse. 
The prophet plainly announces the mystery of the Incarnation of the 
Word and the victory which the Redeemer was to gain over the world. 1 

1. ERUCTAVIT cor meum i. MY heart hath uttered a 
verbum bonum : dicoego opera good word : I speak my works 
mea Regi. to the king: 

2. Lingua mea calamus scri- 2. My tongue is the pen of 
bee, velociter scribentis. a scrivener that writeth swiftly. 

3. Speciosus forma prse filiis 3. Thou art beautiful above 
hominum, diffusa est gratia in the sons of men: grace is 
labiis tuis : propterea benedixit poured abroad in thy lips: 
te Deus in aeternum. therefore hath God blessed 

thee forever. 

4. Accingere gladio tuo su- 4. Gird thy sword upon thy 
per femur tuum, potentissime. thigh, O thou most mighty. 

5. Specie tua et pulchritu- 5. With thy comeliness and 
dine tua intende, prospere pro- thy beauty set out, proceed 
cede, et regna, prosperously, and reign. 

1 We read in the title : Canticum pro Dilecto A song for the Be 
loved. By this well-beloved we generally understand the Man-God, 
oi whom the heavenly Father has said: Hie est Filius meus dilectus 
This is my beloved Son (Matt. iii. 17). 

Psalm VLXLIV. of Psalter. 139 

6. Propter veritatem, et 
mansuetudinem, et justitiam : 
et deducet te mirabiliter dex- 
tera tua. 

7. Sagittae tuae acutae, po- 
puli sub te cadent: in corda 
inimicorum regis. 

8. Sedes tua Deus in saecu- 
lum sseculi: virga directionis 
virga regni tui. 

9. Dilexisti justitiam, et odi- 
sti iniquitatem : propterea 
unxit te Deus, Deus tuus oleo 
laetitiae prae consortibus tuis. 

10. Myrrha, et gutta, et ca- 
sia a vestimentis tuis, a domi- 
bus eburneis : ex quibus delec- 
taverunt te filiae regum in hon- 
ore tuo. 

IT. Astitit regina a dextris 
tuis in vestitu deaurato : cir- 
cumdata varietate. 

12. Audi filia, et vide, et in- 
clina aurem tuam : et oblivis- 
cere populum tuum, et do- 
mum patris tui. 

13. Et concupiscet Rex de- 
corem tuum : quoniam ipse est 
Dominus Deus tuus, etadora- 
bunt eum. 

14. Et filiae Tyri in mune- 
ribus vultum tuum depreca- 
buntur: omnes divites plebis. 

15. Omnis gloria ejus filiae 
Regis ab intus, in fimbriis 
aureis circumamicta varietati- 

1 6. Adducentur Regi virgi- 
nes post earn : proximae ejus 
afferentur tibi. 

17. Afferentur in laetitia et 
exultatione : adducentur in 
templum Regis. 

6. Because of truth and 
meekness and justice : and thy 
right hand shall conduct thee 

7. Thy arrows are sharp : 
under thee shall people fall, 
into the hearts of the king s 

8. Thy throne, O God, is 
forever and ever: the sceptre 
of thy kingdom is a sceptre of 

9. Thou hast loved justice, 
and hated iniquity: therefore 
God, thy God hath anointed 
thee with the oil of gladness 
above thy fellows. 

10. Myrrh, and stacte and 
cassia perfume thy garments, 
from the ivory houses : out of 
which the daughters of kings 
have delighted thee in thy 

11. The queen stood on thy 
right hand, in gilded clothing: 
surrounded with variety. 

12. Hearken, O daughter, 
and see, and incline thy ear : 
forget thy people and thy 
father s house. 

13. And the King shall 
greatly desire thy beauty : for 
he is the Lord thy God, and 
him they shall adore. 

14. And the daughters of 
Tyre with gifts, yea, the rich 
among the people, shall en 
treat all thy countenance. 

15. All the glory of the 
king s daughter is within, in 
golden borders, clothed round 
about with varieties. 

16. After her shall virgins be 
brought to the king : her neigh - 
bors shall be brought to thee. 

17. They shall be brought 
with gladness and rejoicing: 
they shall be brought into the 
temple of the king. 

140 Tuesday at Matins. 

1 8. Pro patribus tuis nati 18. Instead of thy fathers, 
sunt tibi filii: constitues eos sons are born to thee: thou 
principes super omnem terram. shalt make them princes over 

all the earth. 

19. Memores erunt nominis 19. They shall rememberthy 
tui : in omni generatione et name throughout all genera- 
generationem. tions. 

20. Propterea populi confi- 20. Therefore shall people 
tebuntur tibi in aeternum : et praise thee forever: yea for- 
in Sceculum sseculi. ever and ever. 

1. My heart, full of divine illuminations, breaks out in holy 
words, and utters this hymn in honor of my King, who is the 

2. My tongue is as the pen in the hand of a rapid writer, who 
writes all that is dictated to him by the Holy Spirit. 1 

3. Thou, my King and my Saviour. 

5. " Specie tua et pulchritudine tua." St. Jerome translates : 
Gloria tua et decor e tuo. "Intende." Go forward. " Prosper e 
procede, et regna" Do not cease to advance from victory to 
victory, and establish Thy reign in the world. 

6. Reign with truth, that is, with fidelity to Thy promises, 
with the meekness that Thou usest towards sinners, and with 
the justice that Thou exercisest in judging the obstinate ; thus 
will Thy power lead Thee on wonderfully to extend Thy 

7. The people, conquered by Thy arrows, or by the rays of 
Thy light which has power to penetrate hearts, will fall and 
submit themselves to Thee, so that Thy enemies, who before 
despised Thee, shall be brought to adore Thee. 

8. Thus, O God, Saviour of the world ! Thy throne, or Thy 
reign, unlike the temporal reigns of other kings, shall be eter- 

1 Bellarmine says that these first two verses are a kind of preface 
admonishing us in a special manner that this psalm is a pure prophecy. 
The prophet then begins by a certain apostrophe, transported as it 
were with admiration without naming the hero to whom he addresses 
himself in his contemplation He exalts his personal qualities, his 
royal and divine dignity, the greatness and prosperity of his reign; 
then (verse n) he eulogizes his Spouse, to whom he gives advice full of 
wisdom, and predicts (verse 18) the fruit of her sublime union; he con 
cludes (verse 19) by saying that everything should contribute to the 
glory of our Lord. 

Psalm VI.XLIV. of Psalter. 141 

nal in the Church ; and Thy rod, that is, Thy sceptre or Thy 
government, shal] ever be most just " Virga direct ionis means 
the same as Virga rcctissima. 1 

9. " Pro; consortibus tuis" That is, Exalting Thee, so as to 
make Thee sit at his right hand a glory that surpasses that of 
all the men and angels who shall be with Thee in heaven. It 
is here said that Jesus Christ is anointed or constituted King 
of the world. This is to be understood, not of his divinity, but 
of his humanity. We are to understand also that he is anointed 
with the unction of grace as Head of the faithful, who through 
his merits shall receive graces from God. 

10. "A vestimentis tuis, a domibus eburneis." Here by the 
garments and by the ivory houses is to be understood the most 
sacred humanity of the Redeemer. Hence the verse is thus 
explained : From Thy humanity comes the odor of most pure 
and sweet perfumes; an odor that leads the daughters of the 
kings, or great souls, to rejoice Thee by running to adore 

11. " Regtna" By this Queen is understood the Church, 
and we may also understand the Mother of God, or every holy 
soul that is a spouse of Jesus Christ, and therefore a queen, as 
St. Bernard says : Singulce animce singulce sponsce Every soul, 
a spouse. 

12. Then is said to this Queen: " Vide, et inclina aurem 
tuam." Behold the honor to which thou art raised, and 
listen to that which thou hast to do. 

13. The King shall love thy beauty, he who is thy Spouse, 
whom alone thou shouldst love, since he is the Lord, thy God, 
and whom in the end all must adore. 

14. This is addressed only to the Church : The daughters of 
Tyre, that is, the Gentile nations, shall honor thee with gifts 
and offerings ; among them shall be seen all the great ones of 
the people prostrating themselves before thee, to implore thy 

15. Her glory should consist in interior virtues of the soul, 
more than in exterior ornaments or in what is manifest to 
others. 2 

Virga aquitatis." See Epistle to the Hebrews, in which St. Paul 
cites this and the following verse (Heb. i. 8). 

"jus." According to Bcllarmine and other interpreters, this 

142 Tuesday at Matins. 

16, 17. In the train of the Spouse many virgins shall be 
brought to the King in his temple; but they shall be those 
only that are her nearest, that is, united with the Queen and 
Spouse, who is the Church, according to the explanation of 
St. Basil and St. Augustine. 

1 8. According to St. Basil, St. John Chrysostom, St. Jerome, 
and St. Augustine, these words are addressed to the Church, 
and their sense is: O Spouse of the Saviour! instead of the 
fathers of old, the patriarchs and the prophets, who are now 
no more, there are born to thee sons, the apostles, the disciples 
and their successors, whom thou hast constituted princes 
over the whole earth ; for by their preaching the Gospel thou 
hast subjected all the nations to thy obedience. 

19. O Lord! these apostles, these disciples and their suc 
cessors in every age, shall continue to preach throughout all 
generations Thy name, that is, Thy power and Thy mercy 
towards men. " Memores erunt." Many, according to the 
present Hebrew text and the Greek version, read : Memor ero 
I shall remember. But St. Jerome and St. Augustine follow 
the Vulgate. 

20. Therefore the nations, converted to the faith, will never 
cease to adore Thee. 


St. Ambrose, St. Jerome, St. Augustine, St. John Chrysostom, Theo- 
doret, and Euthymius, unanimously teach that this psalm is to be under 
stood of the Catholic Church with* regard to the victories that she has 
gained over her persecutors, and her stability under the protection of 

1. DEUS noster refugium, et i. OUR God is our refuge and 
virtus: adjutor in tribulationi- strength: a helper in troubles, 
bus, quse invenerunt nos nimis. which have found us exceed 

2. Propterea non timebimus, 2. Therefore we will not fear, 
dum turbabitur terra : et trans- when the earth shall be troub- 
ferentur montes in cor maris. led : and the mountains shall 

be removed into the heart of 
the sea. 

pronoun is redundant. " Filice Regis." The Spouse of the King is also 
he King s daughter; this is very applicable to the Church and to other 

Psalm VILXLV. of Psalter. 143 

3. Sonuerunt, et turbatae 
sunt aquae eorum : conturbati 
sunt monies in fortitudine 

4. Fluminis impetus laetifi- 
cat civitatem Dei : sanctifi- 
cavit tabernaculum suum Al- 

5. Deus in medio ejus, non 
commovebitur: adjuvabit earn 
Deus mane diluculo. 

6. Conturbatae sunt Gentes, 
et inclinata sunt regna : dedit 
vocem suam, mota est terra. 

7. Dominus virtutum nobis- 
cum : susceptor noster Deus 

8. Venite, et videte opera 
Domini, quae posuit prodigia 
super terram: auferens bella 
usque ad finem terrae. 

9. Arcum conteret, et con- 
fringet arma : et scuta combu- 
ret igni. 

10. Vacate, et videte quo- 
niam ego sum Deus: exal tabor 
in Gentibus, et exaltabor in 

11. Dominus virtutum nobis- 
cum : susceptor noster Deus 

3. Their waters roared and 
were troubled : the mountains 
were troubled with his 

4. The stream of the river 
maketh the city of God joyful : 
the most High hath sanctified 
his own tabernacle. 

5. God is in the midst there 
of, it shall not be moved : God 
will help it in the morning 

6. Nations were troubled, and 
kingdoms were bowed down : 
he uttered his voice, and the 
earth trembled. 

7. The Lord of armies is 
with us: the God of Jacob is 
our protector. 

8. Come and behold ye the 
works of the Lord, what won 
ders he hath done upon earth : 
making wars to cease even to 
the end of the earth. 

9. He shall destroy the bow, 
and break the weapons : and 
the shields he shall burn in the 

10. Be still and see that I am 
God : I will be exalted among 
the nations, and I will be ex 
alted in the earth. 

11. The Lord of armies is 
with us: the God of Jacob is 
our protector. 

3. "Eorum." Bossuet with St. Jerome, following the He 
brew, reads : Ejus. 1 

4. In the midst of these storms, the Lord will cause to flow 
down a river of peace which shall rejoice the city of God, that 
is, the holy Church, which the Most High has chosen for his 
temple by sanctifying it with his grace. 

5. God will always remain with her, assisting her from the 
first dawn of the morning, that is, from the moment of its 

1 This verse is obscure. " In fortitudine ejus" Many refer these 
to God, and translate : By his power. 

144 Tuesday at Matins. 

6. " Inclmata" St. Jerome translates: Concussa Shaken. 
When the Church was established the nations were troubled 
and the kingdoms were shaken. 

7. For ourselves we have no cause to fear, privileged as we 

10. "Vacate" According to the Hebrew: Cessate, There 
fore you who are my servants leave alone your earthly cares 
and employ yourselves in reflecting that I alone myself am 
God, for whom all things exist, and upon whom all things de 
pend ; a day will come when I shall be exalted, that is, acknowl 
edged as the sovereign Lord of the universe, by the nations and 
through the whole earth. 

11. Repetition of verse 7 for the conclusion, that is to say: 
Let us then rejoice that we his faithful servants have on our 
side to protect us this great, all-powerful God. 


This psalm presents two literal senses : In the first, it refers to the 
triumph of the Ark when it was carried to Mount Sion (2 Kings, vi. 15); 
in the second sense, it is applied, according to the opinion of several of 
the holy Fathers, to the glorious Ascension of Jesus Christ into heaven. 

1. OMNES Gentes plaudite i. O CLAP your hands all ye 
manibus : jubilate Deo in voce nations : shout unto God with 
exultationis. the voice of joy, 

2. Quoniam Dominus excel- 2. For the Lord \smost high, 
sus, terribilis : Rex magnus he is terrible : he is a great king 
super omnem terram. over all the earth. 

3. Subjecit populos nobis : 3. He hath subdued the peo- 
et Gentes sub pedibus nostris. pie under us : and the nations 

under our feet. 

4. Elegit nobis hereditatem 4. He hath chosen for us his 
suam : speciem Jacob, quam inheritance : the beauty of Ja- 
dilexit. cob which he hath loved. 

5. Ascendit Deus in jubilo : 5. God is ascended with ju- 
et Dominus in voce tubae. bilee : and the Lord with the 

sound of trumpet. 

6. Psallite Deo nostro, psal- 6. Sing praises to our God, 
lite : psallite Regi nostro, psal- sing ye : sing praises to our 
lite. king, sing ye. 

7. Quoniam Rex omnis terrae 7. For God is the king of all 
Deus : psallite sapienter. the earth : sing ye wisely. 

8. Regnabit Deus super Gen- 8. God shall reign over the 
tes : Deus sedet super sedem nations : God siUeth on his, 
sanctam suam. hly throne, 

Psalm VIILXLVL of Psalter. 145 

9. Principes populorum con- 9. The princes of the people 
gregati sunt cum Deo Abra- are gathered together with 
ham : quoniarn dii fortes terrae, the God of Abraham : for the 
vehementer elevati sunt. strong gods of the earth are 

exceedingly exalted. 

2. He is the Lord, supreme above all by his majesty, terrible 
to all by his power; he is the great Monarch who holds do 
minion over the whole earth. 

4. Among all the nations, he has chosen us to be his especial 
inheritance, because we are the children of Jacob, whom he so 
much loved. 1 

5. "Ascendit Deus" Our Lord ascends to heaven by his own 
power, because he is God. 

7. " Psallite sapienter. " Render to him (wisely) the praises 
that he deserves, and as he deserves. 2 

8. He shall reign as God over all nations ; as God he shall sit 
upon his heavenly throne, at the right of the eternal Father. 

9. " Principes populorum congregati sunt cum Deo Abraham" 
According to the Hebrew: Congregati sunt, popithis Dei Abra- 
ham The princes of the Gentile people are united with the 
people of the God of Abraham. " Quoniam dii fortes terra 
vehementer elevati sunt" This passage is very obscure. Some, 
as Mattei and Genebrard, say that by the Hebrew word Elohim 
(the plural for the singular) Dii fortes terra, God himself is to 
be understood, and they explain the words thus : Deus victoria 
elevatus estGod is exalted in victory. But St. Cyril, Theo- 
doret, and Didymus, understand by the words Dii fortes terra- 
-The princes of the earth. This agrees with the translation 
of St. Jerome : Dii scuta terrce, that is to say : The gods, the 
shields of the earth, that is, Protectors, those that have sub 
jects under them. " Elevati sunt" They have become exalted 

" Speciem Jacob " The beauty or the flower of the people of Israel, 
that is, the Apostles and the other disciples whom our Lord chose to 
form the first nucleus of his Church. This agrees with what St. Paul 
says (Rom. xi.). 

2 That is : Digne, attente, ac devote. The psalmist points out to us 
the principal titles that our Lord has to our homage and to our praise: 
his greatness and his power (verse 2); his benefits (verses 3, 4); his glory 
(verse 5) ; the power that he exercises over the whole earth by the triumph 
of his Church (verses 8, o). 


Tuesday at Matins. 

by being united in worshipping the true God. This last expla 
nation pleases me more, because it is more in conformity with 
the Vulgate and the version of the Septuagint. The passage, 
then, may be thus explained : The princes, who are the protec 
tors or rulers of the earth, have been greatly elevated by uniting 
in the worship of God. 


In the literal sense this psalm is to be understood of the protection of 
God over the earthly Jerusalem; and in the figurative sense, of the care 
with which he watches over the spiritual Jerusalem, that is, over his 

1. MAGNUS Dominus, et lau- 
dabilis nimis : in civitate Dei 
nostri, in monte sancto ejus. 

2. Fundatur exultatione uni- 
versse terrse mons Sion, latera 
Aquilonis, civitas Regis mag- 

3. Deus indomibusejuscog- 
noscetur, cum suscipiet earn. 

4. Quoniam ecce reges terrae 
congregati sunt: convenerunt 
in unum. 

5. Ipsi videntes sic admirati 
sunt, conturbati sunt, commoti 
sunt : tremor apprehendit eos. 

6. Ibi doloresut parturientis, 
in spiritu vehementi conteres 
naves Tharsis. 

7. Sicut audivimus. sic vidi 
mus in civitate Domini virtu- 
turn, in civitate Dei nostri : 
Deus fundavit earn in seternum. 

8. Suscepimus Deus miseri- 
cordiam tuam, in medio templi 

9. Secundum nomen tuum 
Deus, sic et laus tua in fines 
terrse : justitia plena est dex- 

to. Laetetur mons Sion, et 

1. GREAT is the Lord, and 
exceedingly to be praised in 
the city of our God, in his holy 

2. With the joy of the whole 
earth is Mount Sion founded, 
on the sides of the north, the 
city of the great King. 

3. In her houses shall God 
be known, when he shall pro 
tect her. 

4. For behold the kings of 
the earth assembled them 
selves : they gathered together. 

5. So they saw, and they 
wondered, they were troubled, 
they were moved: trembling 
took hold of them. 

6. There were pains as of a 
woman in labor. With a vehe 
ment wind thou shalt break in 
pieces the ships of Tharsis. 

7. As we have heard, so have 
we seen, in the city of the Lord 
of hosts, in the city of our God : 
God hath founded it forever. 

8. We have received thy 
mercy, O God, in the midst of 
thy temple. 

9. According to thy name, O 
God, so also is thy praise unto 
the ends of the earth : thy right 
hand is full of justice. 

10. Let Mount Sion rejoice, 

Psalm IX. XL VII. of Psalter. 1 47 

exultent filiae Judae, propter and the daughters of Juda be 
judicia tua Domine. glad, because of thy judgments, 

O Lord. 

1 1. Circumdate Sion, et com- n. Surround Sion, and en- 
plectimini earn : narrate in tur- compass her: tell ye in her 
ribus ejus. towers. 

12. Ponite corda vestra in 12. Set your hearts on her 
virtute ejus : et distribute do- strength : and distribute her 
mos ejus ; ut enarretis in pro- houses, that ye may relate it in 
genie altera. another generation. 

13. Quoniam hie est Deus, 13. For this is God, our God 
Deus noster in aeternum, et in unto eternity, and for ever and 
saeculum saeculi : ipse reget nos ever : he shall rule us for ever- 
in saecula. more. 

i. "In civitate Dei nostri, in monte sancto ejus." In the city 
of Jerusalem, and especially on the holy mountain of Sion, 
where our God makes his glory shine forth. 

3. God shall be known among the inhabitants of this city, 
when he shall defend it against the attacks of its enemies. 

4. " Convenerunt in unum." They have assembled for the 
purpose of laying it waste. 

5. " ipsi vidcntes sic admirati sunt" On seeing that the hand 
of the Omnipotent protects it, they are seized with great aston 

6. They shall suffer pains like those that a woman endureth 
in childbirth: Thou, O Lord! wilt raise stormy winds, which 
shall break in pieces the ships of Tharsis ; that is, the largest 
ships, such as those that sailed to Tharsis. 1 

7. Mark now what the inhabitants of Jerusalem will say : 
What was promised us we have with our own eyes seen veri 
fied in the city of our God, who has made its foundations ever 
lasting. This has indeed been verified in the Church, of which 
it is said : Et portcc inferi non pravalebunt adversus earn The 
gates of hell shall not prevail against her (Matt. xvi. 18). 

8. "/;/ medio teinpli tut" In Thy Church, and in the sight 
of the whole world. 

9. As Thou hast made known, O Lord ! Thy great name 
throughout the earth, so everywhere has Thy glory been pro 
claimed ; and so also has Thy power been praised, which is 

1 " Tharsis" It is not known what this name designates; it is sup 
posed to be India. 

148 Tuesday at Matins. 

always full of justice in rewarding the good and in punishing 
the wicked. 

10. " Propter judicia tua." On account of the just judgments 
that Thou, O Lord ! dost exercise on earth. 1 

11. Come, O nations! come all of you to dwell round about 
Sion so that she may be in the midst of you ; then preach the 
Gospel from her towers, that is, publicly. " Narrate in tiirribus 
ejus." According to the Hebrew : Numerate turres ejus Count 
the high towers that defend her. 

12. Apply yourselves to consider her strength, and distribute 
or assign to the different inhabitants, or workmen, the places 
destined for the construction of their houses, that is, of their 
particular churches, so that when the city is built up and filled 
with a faithful people, we may transmit to posterity the knowl 
edge of the true God. 


The psalmist here addresses the faithful, to teach them to despise the 
goods of this world and to fear only a bad death which must be followed 
by the sentence of condemnation. Then he raises their thoughts to 
the consideration of this truth, that only in God can true happiness be 
found. Of course, all this is said in an obscure manner; but thanks to 
the light of the Gospel, we are able to see the thought of the prophet. 

1. AUDITE haec omnes Gen- i. HEAR these things all ye 
tes : auribus percipite omnes, nations: give ear, all ye in- 
qui habitatis orbem : habitants of the world : 

2. Quique terrigense, et filii 2. All you that are earth- 
hominum : simul in unum dives born, and you sons of men : 
et pauper. both rich and poor together. 

3. Osmeumloquetursapien- 3. My mouth shall speak wis- 
tiarn : et meditatio cordis mei dom : and the meditation of 
prudentiam. my heart understanding. 

1 " Lcetetur mons Sion, et exsultent filife Juda." The prophet has 
just said to God that his right hand is full of justice; he here invites 
Jerusalem and the other cities of Judea, that is, the Mother Church and 
then all the churches successively established in the world, to rejoice at 
the effects of his justice; then, in the following verses, he asks all the 
members to unite themselves to their Head in a loving manner, in order 
to fortify the holy city by making reign therein order and life, which 
should be a continual sermon and a manifest sign of God s presence in 
the midst of it. 

Psalm X.XL VII I. of Psalter. 1 49 

4. Inclinabo in parabolam 
aurem meam : aperiam in psal- 
terio propositionem meam. 

5. Cur timebo in die mala? 
iniquitas calcanei mei circum- 
dabit me : 

6. Qui confidunt in virtute 
sua : et in multitudine divitia- 
rum suarum gloriantur. 

7. Frater non redimit, redi- 
met homo : non dabit Deo pla- 
cationem suam. 

8. Et pretium redemptionis 
animae suae: et laborabit in 
aeternum, et vivet adhuc in 

9. Non videbit interitum, 
cum viderit sapientes mori- 
entes : simul insipiens, et stul- 
tus peribunt. 

10. Etrelinquentalienisdivi- 
tias suas : et sepulchra eorum 
domus illorum in seternum. 

11. Tabernacula eorum in 
progenie, et proven ie : vocave- 
runt nomina sua in terris suis. 

12. Et homo, cum in honore 
esset, non intellexit : compara- 
tus est jumentis insipientibus, 
et similis factus est illis. 

13. Haec via illorum scanda- 
lum ipsis: et postea in ore suo 

14. Sicut oves in inferno po- 
siti sunt : mors depascet eos. 

15. Et dominabuntur eorum 
justi in matutino: et auxilium 
eorum veterascet in inferno a 
gloria eorum. 

16. Verumtamen Deus redi- 
met animam meam de manu 
inferi, cum acceperit me. 

17. Ne timueris cum dives 
factus fuerit homo : et cum 

4. I will incline my ear to a 
parable : I will open my propo 
sition on the psaltery. 

5. Why shall I fear in the 
evil day? the iniquity of my 
heel shall encompass me : 

6. They that trust in their 
own strength : and glory in the 
multitude of their riches. 

7. No brother can redeem, 
nor shall man redeem : he shall 
not give to God his ransom. 

8. Nor the price of the re 
demption of his soul : and shall 
labor forever, and shall still 
live unto the end. 

9. He shall not see destruc 
tion, when he shall see the wise 
dying : the senseless and the 
fools shall perish together : 

10. And they shall leave their 
riches to strangers : and their 
sepulchres shall be their houses 

n. Their dwelling places to 
all generations: they have 
called their lands by their 

12. And man when he was in 
honor, did not understand : he 
hath been compared to sense 
less beasts, and is become like 
to them. 

13. This way of theirs is a 
stumbling-block to them: and 
afterwards they shall delight 
in their mouth 

14. They are laid in hell like 
sheep : death shall feed upon 

15. And the just shall have 
dominion over them in the 
morning: and their help shall 
decay in hell from their glory. 

1 6. But God will redeem my 
soul from the hand of hell, 
when he shall receive me. 

17. Be not thou afraid, when 
a man shall be made rich : and 

150 Tuesday at Matins. 

multiplicata fuerit gloria do- when the glory of his house 

mus ejus. shall be increased. 

18. Quoniam cum interierit, 18. For when he shall die he. 
non sumet omnia: neque des- shall take nothing away: nor 
cendet cum eo gloria ejus. shall his glory descend with 


19. Quia anima ejus in vita 19. For in his lifetime his 
ipsius benedicetur : confitebi- soul will be blessed: and he 
tur tibi cum benefeceris ei. will praise thee when thou shalt 

do well to him. 

20. Introibit usque in proge- 20. He shall go in to the gen- 
nies patrum suorum : et usque erations of his fathers : and he 
in seternum non videbit lumen, shall never see light. 

21. Homo, cum in honore 21. Man when he was in 
esset, non intellexit : compara- honor did not understand : he 
tus est jumentis insipientibus, hath been compared to sense- 
et similis factus est illis. less beasts, and made like to 


3. I shall speak to you only of the things that it is necessary 
to know ; I will tell you what I have meditated in my heart, that 
you may know how to act prudently in all that you do. 

4. I shall attentively hear the truths that are proposed to 
me in parable ; and this enigma I will explain to you to the 
sound of the harp. " Propositionem meam" According to the 
Hebrew : ^Enigma meum? 

5. Why should I fear on the evil day, that is, on the day of 
my judgment? Only my iniquity makes me fear, especially 
the iniquity of my heel; that is, that which shall follow me 
unto death, which is the end of my life, as the heel is the end 
of my body. 

7. Prater non redimit, redimet homo," Non is again under 
stood before homo, according to the usage of Scripture, as Bel- 
larmine remarks. The sense, then, is : At the moment of death 
their brother will be unable to deliver them from the peril ; and 
much less will any other man be able to do so. 2 

1 These first four verses form the exordium. The prophet invites all 
men, of every condition, to listen most attentively to him. He then 
sets forth his subject: lessons of wisdom and prudence which he has 
meditated upon in his heart by obeying the divine inspiration, and which 
he will express in suitable and lofty language to the accompaniment of 
delicious music. 

2 Redimet homo. " Many interpreters understand these words in an 
interrogative sense : Shall another man redeem ? 

Psalm X.XL VIII. of Psalter. \ 5 1 

9. " Non videbit infer Hum." These words, according to Bos- 
suet, are to be understood in an ironical sense as if the prophet 
said : An putabit se non visurum inter it um? Will he suppose 
that he will not see death ? Others give this interpretation : 
He shall not see death, that is, he shall not die before having 
finished the natural course of his life, although he sees wise 
men die. Or, as Bellarmine says, we may understand the pas 
sage to mean : He shall neglect to provide for death, which is 
waiting for him at its time ; for the sinners avoid thinking of 
death ; but alike for the fool as for the wise, there must come 
a day when they must die. 

11. It is there that they shall dwell for several generations; 
there shall be nothing left of them in their lands but their 
names written on tablets of marble, or on the walls of their 

12. " Non intellexit." He did not understand what he should 
have understood as man. 1 

13. " Hcec via illorum scandalum ipsis" Such is their way, 
that is, their life, in which they find many dangerous occasions 
that may bring them to ruin. 

14. These miserable men, living like animals without reason, 
they will one day find themselves as victims of divine justice, 
cast into hell, where death shall feed on them ; that is, where 
their death will be eternal. As sheep feed upon the blades of 
grass, and leave the roots to sprout forth again, so death tor 
ments unceasingly the reprobate, still leaving them life, that 
they may go on suffering eternally. 

15. At the general resurrection, which is "morning," or the 
beginning of the age to come, the wicked shall see the just estab 
lished their masters and their judges ; then the power which 
they had in this world will be shattered and destroyed in hell, 
after all the vain glory of which they boasted during their life. 
"Aux ilium" According to the Hebrew : Robur, potestas. 

1 Man, whom God has raised to so high an honor, by creating him 
according to his own image, with intelligence, reason, free will, immor 
tality of the soul and dominion over all earthly things, does not under 
stand his dignity, his high destiny: he can if he wishes reach the happi 
ness of God himself, and he precipitates himself into the abyss of every 
evil. See Psalm xxvii. 7. 


Tuesday at Matins. 

16. " Cum ac ceperit me. " When he shall receive me among 
his servants, after having completed the work of Redemption. 

1 8. " Non sumet omnia" A Hebraism : He shall take nothing 
away with him. 

19. The sinner shall be blessed, that is, applauded by world 
lings during his life upon earth ; while he will not praise you, 
save when you load him with earthly goods. 

20. After his wicked life this wicked man shall go in-to the 
abode of his ancestors, whose bad example he has followed, and 
there he will remain forever, never more to see the light. 

21. Repetition of verse 12 for the conclusion. 

This psalm describes the second coming of Jesus Christ, which will 
be public and full of majesty, in contrast with his first coming, which 
was humble and hidden. 

I. DEUS deorum Dominus 
locutus est: et vocavit terram. 

2. A solis ortu usque ad oc- 
casum : ex Sion species decoris 

3. Deus manifeste veniet: 
Deus noster et non silebit. 

4. Ignis in conspectu ejus 
exardescet : et in circuitu ejus 
tempestas valida. 

5. Advocabit ccelum desur- 
sum : et terram discernere po- 
pulum suum. 

6. Congregate illi sanctos 
ejus : qui ordinant testamen- 
tum ejus super sacrificia. 

7. Et annuntiabunt cceli jus- 
titiam ejus: quoniam Deus ju- 
dex est. 

8. Audi populus meus, et 
loquar : Israel, et testificabor 
tibi : Deus Deus tuus ego sum. 

9. Non in sacrificiis tuis ar- 
guam te : holocausta autem 
tua in conspectu meo sunt 

1 . THE God of gods, the Lord 
hath spoken : and he hath 
called the earth, 

2. From the rising of the sun, 
to the going down thereof : out 
of Sion the loveliness of his 

3. God shall come manifest 
ly: our God shall come, and 
shall not keep silence. 

4. A fire shall burn before 
him : and a mighty tempest 
shall be round about him. 

5. He shall call heaven from 
above and the earth, to judge 
his people, 

6. Gather ye together his 
saints to him: who set his 
covenant before sacrifices. 

7. And the heavens shall 
declare his justice : for God is 

8. Hear O my people, and I 
will speak : O Israel, and I will 
testify to thee ; I am God, thy 

9. I will not reprove thee for 
thy sacrifices: and thy burnt- 
offerings are always in my 

Psalm XLXLIX. of Psalter. 153 

10. Non accipiam de domo 
t ,a vitulos : neque de gregibus 
tuis hircos. 

11. Quoniam meae sunt om- 
nes ferae silvarum, jumenta in 
montibus et boves. 

12. Cognovi omnia volatilia 
cceli : et pulchritudo agri me- 
cum est. 

13. Si esuriero, non dicam 
tibi : meus est enim orbis ter- 
rae, et plenitude ejus. 

14. Numquid manducabo 
carnes taurorum ? aut sangui- 
nem hircorum potabo ? 

15. Immola Deo sacrificium 
laudis : et redde Altissimo vota 

16. Et invoca me in die tri- 
bulationis: eruam te, et hono- 
rificabis me. 

17. Peccatori autem dixit 
Deus : Quare tu enarras justi- 
tias meas, et assumis testamen- 
tum meum per os tuum ? 

18. Tu vero odisti discipli- 
nam : et projecisti sermones 
meos retro rsum. 

19. Si videbas furem, curre- 
bas cum eo : et cum adulteris 
portionem tuam ponebas. 

20. Os tuum abundavit mali- 
tia : et lingua tua concinnabat 

21. Sedens adversus fratrem 
tuum loquebaris, et adversus 
filium matris tuae ponebas 
scandal urn : haec fecisti, et ta- 

22. Existimasti inique quod 
ero tui similis : arguam te, et 
statuam contra faciem tuam. 

23. Intelligite haec qui obli- 
viscimini Deum : nequando ra- 
piat, et non sit qui eripiat. 

10. I will not take calves out 
of thy house : nor he-goats out 
of thy flocks. 

n. For all the beasts of the 
woods are mine, the cattle on 
the hills, and the oxen. 

12. I know all the fowls of 
the air: and with me is the 
beauty of the field. 

13. If I should be hungry, I 
would not tell thee : for the 
world is mine, and the fulness 

14. Shall I eat the flesh of 
bullocks? or shall I drink the 
blood of goats ? 

15. Offer to God the sacrifice 
of praise : and pay thy vows to 
the most High. 

16. And call upon me in the 
day of trouble : I will deliver 
thee, and thou shalt glorify me. 

17. But to the sinner God 
hath said : Why dost thou de 
clare my justice, and take my 
covenant in thy mouth ? 

1 8. Seeing thou hast hated 
discipline : and hast cast my 
words behind thee. 

19. If thou didst see a thief 
thou didst run with him : and 
with adulterers thou hast been 
a partaker. 

20. Thy mouth hath abound 
ed with evil: and thy tongue 
framed deceits. 

21. Sitting thou didst speak 
against thy brother, and didst 
lay a scandal against thy 
mother s son : these things hast 
thou done, and I was silent. 

22. Thou thoughtest unjust 
ly that I shall be like to thee : 
but I will reprove thee, and set 
before thy face. 

23. Understand these things, 
you that forget God : lest he 
snatch you away, and there be 
none to deliver you. 

154 Tuesday at Matins. 

24. Sacrificium laudis hono- 24. The sacrifice of praise 
rificabit me : et illic iter, quo shall glorify me : and there is 
ostendam illi salutare Dei. the way by which I will show 

him the salvation of God. 

1. The God of gods, 1 the true God, the Sovereign Master of 
all created powers, has cited before his tribunal all men of the 
earth to give an account of their lives. 

2. He will make his voice heard from one extremity of the 
earth to the other; and he shall come down from the heavenly 
Sion, adorned with his glory and majesty. 

3. Our God shall come in sight of the whole world, and make 
himself known as the great God that he is; and then he shall 
no longer be silent, as he has been in the past, seeing the sins 
of the wicked, while seeming not to notice the injury that he 

4. The fire at his presence will burn with greater force, reduc 
ing the world to ashes, according to the words of St. Peter: 
Terra autem, et qnce in ipsa sunt opera, exurentur The earth 
and the works which are in it shall be burnt up (2 Peter, iii. 10). 
And around him there shall be a great and universal tempest, 
which shall throw everything into confusion on earth, in the 
sea, and in the air. 

5. He will then call heaven and earth, that is, all the angels 
and all men, to be present at the judgment that he will make 
of his people, by separating the elect from the reprobate. 

6. Angels of heaven, gather around the Sovereign Judge his 
saints, that is, the elect ; who besides sacrifices, that is, besides 
external worship, have kept his covenant by obeying his law. 

7. " Deusjudex est" The judge is God ; he cannot err. 

8. Here the prophet makes Jesus Christ speak and say: 
Listen, my people, to what I shall say to thee; listen, Israel, 
that is, all the true faithful, to what I shall declare to thee, 
through my inspirations and by my ministers; thou shouldst 
believe me, for I am thy God, the true God, who knows all 
things, and who loves thee. 

1 Many, observes Bellarmine, are called gods by different rights ; 
namely, by a false creed, as the pagan divinities or the demons; by the 
grace of adoption, as the angels and saints; by similitude, as princes 
and judges. But all these gods are subject to one alone, who is the 
true God; called, therefore, the God of gods (see Psalm, Ixxxi. i, 6). 

Psalm XI.XLIX. of Psalter. 1 5 5 

9. My people, I will not reproach thee for the sacrifices that 
thou hast neglected to offer to me ; for those that thou hast 
offered me suffice me, and they are ever before my eyes. 

12. I well know that all the birds are mine, and that which 
gives richness and beauty to the fields is mine. 

1 5. If thou wouldst please me, offer to me, thy God, a sacrifice 
of praise, which comes not only from the lips, but from a heart 
that loves me, and fulfil the promises that thou hast made 
to me. 

16. " Honorificabis me" Thou shalt honor me by returning 
me thanks. 1 

17. We read in St. Jerome s translation: Quid tibi est cum 
narratione prceceptorum meorum, et ut assumas pactum meum in 
ore tuo? The verse may, therefore, be thus explained: The 
Lord says to the sinner : Of what use is it to talk of my pre 
cepts, when thou dost not observe them, and of my covenant, 
when thou art wanting to it on thy part ? 

18. " Disciph nam." That is, my teaching. 

21. " Ponebas scandalum" St. Jerome s translation is : Fabri- 
cabaris opprobrium. The sense of the verse is : Sitting in com 
pany with others, thou hast spoken ill of thy neighbor ; thou 
hast sought to take away the good name of thy own brother; 
this thou hast done, and I have been silent. 

22. Didst thou think, O wicked man ! that I was like to thee ? 

1 In the verses 8 to 16, the Sovereign Judge declares to the servants 
of God that the sacrifices, that is, the material gifts that are offered to 
him, have of themselves no value in his eyes, since they are of no use 
to him, and everything belongs to him; they are agreeable to him only 
inasmuch as they faithfully represent the sentiments of the heart, such 
as faith, hope, charity, contrition, gratitude. See Psalm \. 17, 18. It 
is the heart that the Lord wishes and upon which he looks: Dominns 
autem intuetnr cor The Lord beholdeth the heart (i Kings, xvi 7). 
And it is thus that he appreciates the offering of the poor widow 
(Mark, xii. 42). It is the same in regard to all meritorious acts that 
are rewarded in accordance with the pure intention and the interior 
sacrifice. See, moreover, the conclusion, verse 24. In the following 
verses, 17 to 23, the Lord points out to us that we shall have to render 
to him an account of the faults committed; namely, in our thoughts in 
our affections, in omissions, 18 and 22; in actions and co-operation, IQ; 
in words, 20, 21. 

156 Tuesday at Matins. 

and that I should take no account of thy offences against me? 
but the time will come when I shall bring up against thee thy 
wicked life, and I will take care that thy crimes may ever be 
before thy eyes, that their very hideousness may ever be thy 

23. " Ncquando rapiat." That so you may avoid being made 
one day the prey of the devil. 

24. Remember that the sacrifice of praise, that is, a good life, 
is the only sacrifice that honors me ; l and this is the way by 
which I give thee to understand that thou wilt obtain salvation, 
which consists in the enjoyment of the sight of God, and in 
loving him for all eternity. 


This psalm, taken in a literal sense, shows us David reproaching 
Doeg, the Edomite, for having excited against him and against the 
priest Achimelech the anger of Saul, and for having thus caused the 
ruin of many others (i Kings, i. 22). In the mystical sense, Doeg 
represents all the wicked that persecute the good. 

1. QUID gloriaris in malitia, i. WHY dost thou glory in 
qui potens es in iniquitate? mischief, thou that art mighty 

in iniquity? 

2. Tota die injustitiam cogi- 2. All the day long thy 
tavit lingua tua: sicut nova- tongue hath devised injustice : 
cula acuta fecisti dolum. as a sharp razor, thou hast 

wrought deceit. 

3. Dilexisti malitiam super 3. Thou hast loved malice 
benignitatem : iniquitatem ma- more than goodness: and in- 
gis, quam loqui aequitatem. iquity rather than to speak 


4. Dilexisti omnia verba 4. Thou hast loved all the 
prsecipitationis, lingua dolosa. words of ruin, O deceitful 


5. Propterea Deus destruet 5. Therefore will God destroy 
te in finem : evellet te, et emi- thee forever, he will pluck thee 
grabit te de tabernaculo tuo: out, and remove thee from thy 
et radicem tuam de terra vi- dwelling place : and thy root 
ventium. out of the land of the living : 

1 A sacrifice of praise, as Bellarmine explains, verses 15, 24, is not 
only simple praise, an agreeable word: it is our homage offered on the 
altar of the heart by the fire of charity. Such an act can be performed 
with or without the help of the lips, and cannot be contradicted by 
exterior conduct. 

Psalm XII. LI. of Psalter. 1 5 7 

6 Videbunt fusti, et time- 6. The just shall see and fear, 

bant, et super eum ridebunt, et and shall laugh at him, and say : 

cncetit : Ecce homo, qui non Behold the man that made not 

posuit Deum adjutorem suum : God his helper: 

7. Sed speravitin multitudine 7. But trusted in the abun- 

divitiarum suarum : et praeva- dance of his riches: and pre- 

luit in vanitate sua. vailed in his vanity. 

S. Ego autem, sicut oliva 8. But I, as a fruitful olive- 

fructifera in domo Dei, speravi tree in the house of God, have 

in misericordia Dei in aeter- hoped in the mercy of God 

num: et in saeculum saeculi. forever and ever. 

9. Confitebortibi in saeculum 9. I will praise thee forever, 

quia fecisti : et expectabo no- because thou hast done it : and 

men tuum,quoniam bonum est I will wait on thy name, for it 

in conspectu sanctorum tuo- is good in the sight of thy 

rum. saints. 

1. "In iniquitate" In doing injury to others. 

2. All the time thou hast employed thy tongue only to offend 
others unjustly ; thou hast used it as a well-sharpened razor to 
deceive." * 

3. Thou hast loved to do evil to thy neighbor better than to 
do him good : thou hast sought to speak to his damage more 
readily than to his advantage. 

5. " Radtcem tuam" He will make thee disappear with all 
thy race, as a tree is felled and pulled up with all its roots. 

6. The just shall see all this, and they will have horror there 
at ; at the same time they will laugh at his ruin, and will say: 
Behold the man who refused to put his trust in God, as if he 
did not need his help. 

7. " Prcpvalutt in vanitate stta." He reckoned on his vain 
supports, which gave him a promise of happiness. 

9. I will never cease to thank Thee for Thy benefits ; and in 
all my tribulations I will wait for the help of Thy goodness, 
which never fails to succor Thy servants. 

1 " Cogitavit lingua." Poetical figure, to say that one has not spoken 
without premeditation. " Sicut novacula acufa." Comparison which 
expresses promptness and facility. The two following verses show the 
source of evil in the perversity of the heart. 


Wednesday at Matins. 

Wednesday at Matins. 


The psalmist deplores the corruption of mankind, and prays God to 
deliver his people from the persecution of the wicked. He speaks also 
of God s goodness in waiting for sinners to do penance; and at the same 
time he sighs for the coming of the Redeemer to deliver man from the 
slavery of the devil, typified by the captivity of Babylon. 1 

1. DIXIT insipiens in corde 
suo : Non est Deus. 

2. Corrupt! sunt, et abomi- 
nabiles facti sunt in iniquitati- 
bus: non est qui faciat bo- 

3. Deus de ccelo prospexit 
super filios hominum : ut vi- 
deat si est intelligens, aut re- 
quirens Deum. 

4. Omnes declinaverunt, si- 
mul inutiles facti sunt : non 
est qui faciat bonum, non est 
usque ad unum. 

5. Nonne scient omnes qui 
operantur iniquitatem, qui de- 
vorant plebem meam ut cibum 
pan is ? 

6. Deum non invocaverunt : 
illic trepidaverunt timore, ubi 
non erat timor. 

7. Quoniam Deus dissipavit 
ossa eorum qui hominibus pla- 
cent: confusi sunt, quoniam 
Deus sprevit eos. 

8. Quis dabit ex Sion salu- 
tare Israel ? cum converterit 
Deus captivitatem plebis suae, 
exultabit Jacob, et laetabitur 

1. THE fool said in his heart : 
There is no God. 

2. They are corrupted, and 
become abominable in iniqui 
ties : there is none that doth 

3. God looked down from 
heaven on the children of men : 
to see if there were any that 
did understand, or did seek 

4. All have gone aside, they 
are become unprofitable to 
gether : there is none that doth 
good, no not one. 

5. Shall not all the workers 
of iniquity know ; who eat up 
my people as they eat bread ? 

6. They have not called upon 
God : there have they trembled 
for fear, where there was no 

7. For God hath scattered the 
bones of them that please men : 
they have been confounded, 
because God hath despised 

8. Who will give out of Sion 
the salvation of Israel ? when 
God shall bring back the cap 
tivity of his people, Jacob shall 
rejoice, and Israel shall be glad. 

1 All the verses of this psalm, except verse 7, and some differences of 
expression are found in Psalm xiii. 

Psalm ILLIV. of Psalter. 1 5^ 

1. " Insipiens" The impious man becomes a fool by his im 
piety. A man must have lost his reason to think that there is 
no God. 

2. Miserable men ! living a life of moral corruption, they 
have become abominable by their iniquity before God and 
before men ; there is not one among them who does a good 

3. "Intelligent, aut rcqmrens Deum." Who understands his 
duty, and seeks to please God. 

4. " Oinnes declinaverunt, simul tnutiles facti sttnf." All are 
wanting to their duty, and thus render themselves useless to 
God and to men. 

5. Will these unhappy men then never know their perversity, 
and will they continue to oppress my people with as much ease 
as one eats bread ? 

6. The cause of their wicked life comes from their not wish 
ing to call upon the Lord in the dangers of offending him ; they 
fear where there is no cause for fear, that is, they fear to lose 
some earthly good, and they are not afraid of losing the grace 
of God. 

7. God will utterly destroy those that displease him in order 
to please men ; they shall be confounded ; for as they despise 
God, so also shall they be despised by God. 

8. The fools will say: Who will come from Sion to save 
Israel? But when God shall turn the slavery of his people 
into glorious liberty, this same people shall be rilled with joy, 


David, persecuted by his son Absalom, and imploring the help of 
God: such, in the literal sense, is the subject of this psalm. But St. 
Hilary and St. Jerome apply this psalm to Jesus Christ, betrayed by 
Judas and persecuted by the Jews. Generally speaking, it may be 
applied to all the just, persecuted in this life by men or devils. 

1. EXAUDI Deus orationem i. HEAR, O God, my prayer, 
meam, et ne despexeris depre- and despise not my supplica- 
cationem meam : intendemihi, tion : be attentive to me and 
et exaudi me. hear me. 

2. Contristatus sum in exer- 2. I am grieved in my exer- 
citatione mea : et conturbatus cise : and am troubled at the 
sum a voce inimici, et a tribu- voice of the enemy, and at the 
latione peccatoris. tribulation of the sinner. 


Wednesday at Matins. 

3. Quoniam declinaverunt in 
me iniquitates : et in ira mo- 
lesti erant mihi. 

4. Cor meum conturbatum 
est in me : et formido mortis 
cecidit super me. 

5. Timor et tremor venerunt 
super me : et contexerunt me 

6. Et dixi : Quis dabit mihi 
pennas sicut columbae, et vo- 
labo, et requiescam ? 

7. Ecce elongavi fugiens : et 
mansi in solitudine. 

8. Expectabam eum, qui sal- 
vum me fecit a pusillanimitate 
spiritus et tempestate. 

9. Prsecipita Domine, divide 
linguas eorum : quoniam vidi 
iniquitatem, et contradic- 
tionem in civitate. 

10. Dieacnoctecircumdabit 
earn super muros ejus iniqui- 
tas : et labor in medio ejus, et 

11. Et non defecit de plateis 
ejus usura, et dolus. 

12. Quoniam si inimicus 
meus maledixisset mihi, sus- 
tinuissem. utique. 

13. Et si is, qui oderat me, 
super me magna locutus fu- 
isset : abscondissem me forsi- 
tan ab eo. 

14. Tu vero homo unanimis, 
dux meus, et notus meus : 

15. Qui simul mecum dulces 
capiebas cibos : in domo Dei 
ambulavimus cum consensu. 

16. Veniat mors super illos: 
et descendant in infernum vi- 
ventes : 

17. Quoniam nequitiae in ha- 
bitacuils eorum, in medio 

3. For they have cast ini 
quities upon me : and in wrath 
they were troublesome to me. 

4. My heart is troubled with 
in me : and the fear of death 
is fallen upon me. 

5. Fear and trembling are 
come upon me: and darkness 
hath covered me, 

6. And I said : Who will give 
me wings like a dove, and I 
will fly and be at rest ? 

7. Lo, I have gone far off 
flying away : and I abode in 
the wilderness. 

8. I waited for him that hath 
saved me from pusallanimity 
of spirit, and a storm. 

9. Cast down, O Lord, and 
divide their tongues : for I 
have seen iniquity and contra 
diction in the city. 

10. Day and night shall ini 
quity surround it upon its 
walls : and in the midst thereof 
are labor, and injustice. 

11. And usury and deceit 
have not departed from its 

12. For if my enemy had re 
viled me, I would verily have 
borne with it. 

13. And if he that hated me 
had spoken great things against 
me : I would perhaps have 
hidden myself from him. 

14. But thou a man of one 
mind, my guide, and my fa 

15. Who didst take sweet 
meats together with me : in 
the house of God we walked 
with consent. 

16. Let death come upon 
them : and let them go down 
alive into hell. 

17. For there is wickedness 
in their dwellings: in the 
midst of them. 

Psalm II.LIV. of Psalter. 


1 8. Ego autem ad Deum 
clamavi : et Dominus salvabit 

19. Vespere, et mane et me- 
ridie narrabo et annuntiabo : 
et exaudiet vocem meam. 

20. Redimet in pace animam 
meam ab his qui appropin- 
quant mihi : quoniam inter 
multos erant mecum. 

21. Exaudiet Deus, et humi- 
liabit illos, qui est ante saecula. 

22. Non enim est illis com- 
niutatio, et non timuerunt 
Deum : extendit manum suam 
in retribuendo. 

23. Contaminaverunt testa- 
mentum ejus, divisi sunt ab 
ira vultus ejus, et appropin- 
quavit cor illius. 

24 Molliti sunt sermones 
ejus super oleum : et ipsi sunt 

25. Jacta super Dominum 
curam tuam, et ipse te enu- 
triet : non dabit in aeternum 
fluctuationem justo. 

26. Tu vero Deus deduces 
eos, in puteum interitus. 

27. Viri sanguinum et dolosi 
non dimidiabunt dies suos : 
ego autem sperabo in te Do- 

18. But I have cried to God : 
and the Lord will save me. 

19. Evening and morning, 
and at noon I will speak and 
declare : and he shall hear my 

20. He shall redeem my soul 
in peace from them that draw 
near to me : for among many 
they were with me. 

21. God shall hear, and the 
Eternal shall humble them. 

22. For there is no change 
with them, and they have not 
feared God : he hath stretched 
forth his hand to repay. 

23. They have defiled his 
covenant, they are divided by 
the wrath of his countenance 
and his heart hath drawn near, 

24. His words are smoother, 
than oil : and the same are 

25. Cast thy care upon the 
Lord, and he shall sustain 
thee : he shall not suffer the 
just to waver for ever. 

26. But thou, O God, shah 
bring them down into the pit 
of destruction. 

27. Bloody and deceitful 
men shall not live out half 
their days : but I will trust in 
thee, O Lord. 

1. " Intcnde mihi" Consider my tribulation. 

2. I am afflicted in applying myself to consider my sufferings, 
and I am troubled at hearing of the persecution that my per 
verse enemy is plotting against me. 

3. My enemies have accused me of crimes that I have not 
committed ; and moved by anger, they seek all means to hurt 

5. " Contexerunt me tenebrce. " I am encompassed all around 
with darkness, so that I am unable to see any escape from the 
dangers that threaten me. 

6. In this state I said : Who will give me wings, that like a 

1 62 Wednesday at Matins. 

timid dove, as I am at present, I may be able to fly and seek 
repose in some secure place ? 

7. I would take flight if I could, and I should be content to 
remain in some unknown desert. This is the explanation given 
by Rotigni and Lallemant. 

8. There I would wait for him who has so often delivered me 
from my great fear of soul, and from the tempest that arose 
against me. 

9. Cast down those that seek to oppress me; confound their 
tongues, that is, put discord between them, so that their designs 
become fruitless ; for I see their iniquity ; I see the whole city 
in contradiction, that is, all in disorder and confusion. 

14. But he that persecutes me, who is he? It is thou, my 
guide and my friend, who I believed had but one and the same 
heart with me. 1 

19. At all times, I will publish the mercy of the Lord in 
assisting me, and I hope that he will ever graciously hearken 
to my prayers. 2 

20. He will establish me again in my former peace, and will 
deliver my life from those that approach me to oppress me ; 
for they have come in great numbers against me to cast me 
down. This is according to the translation of St. Jerome, who 
has: M ulti enim fuerunt adversum me. 

21. " Qui est ante scecula." He who is the Eternal. 

22. The Lord sees that for them there is no change, that is, 
he sees that they are obstinate, and that they have no fear of 
God ; and for this reason he has already raised his hand to 
punish them according to their malice. 

23. " Contaminaverunt testamentum ejus." They have violated 
his covenant. St. Jerome translates : Contaminavit pactum 
suum, that is, they have broken their given faith. " Divisi 
sunt ab ira vultus ejus" But they have been scattered at the 
sight of the anger which the Lord showed against them. 
" Appropinquavit cor illius." The heart of God has drawn 

1 See Psalm xl. 10. 

2 " Vespere, et mane, et meridie" It was usual to pray especially 
three times a day (Dan. vi. 10). Evening is put first, because then the 
celebration of the feasts began (Levit. xxiii. 32). Hence the first Ves 
pers in the office of the Church. 

Psalm IILL V. of Psalter. 1 63 

near, that is, is set to take on them his just vengeance. Others 
refer the words cor illius, not to God, but to the rebellious. 
They say that such a rebel or traitor has one thing on his lips 
and another in his heart. 1 But, according to Bellarmine, here 
is signified the heart of God aroused to anger. 

24. " Ipsi sunt jacula" In reality their words are sharp 
arrows hurled when least expected. 

25. But the Lord encourages me to leave to his goodness the 
care of my salvation, and thus he will take thought to preserve 
my life ; he will not permit that the just man should always be 
tossed about on the billows of fear. 

26. On the contrary, O Lord ! as for my enemies, Thou wilt 
cast them down into the pit of death, that is, into hell, where 
has to be endured a never-ending death. Hell is called a pit, 
because it has a mouth to receive the damned, but has no door 
by which they can go out. 


David flying from the presence of Saul, who was seeking his death, 
retires among the Philistines; but when recognized by them who he 
was, he finds himself in great danger (r Kings, xxi. 10). Under these 
circumstances he composes this prayer, which every Christian can use 
when he sees himself in danger of falling into sin and becoming the 
prey of the devil. 

1. MISERERE mei Deus, quo- i. HAVE mercy on me, O 
niam conculcavit me homo : God, for man hath trodden me 
tota die impugnans tribulavit underfoot: all the day long he 
me - hath afflicted me, fighting 

against me. 

2. Conculcaverunt me ini- 2. My enemies have trodden 
mici mei tota die: quoniam on me all the day long; for 
multi bellantes adversum me. they are many that make war 

against me. 

3. Abaltitudinedieitimebo: 3. From the height of the 
ego vero in te sperabo. day I shall fear: but I will 

trust in thee. 

4. In Deo laudabo sermones 4. In God I will praise my 

1 This explanation is doubtless taken from the Hebrew text. St. 
Jerome thus translates this passage: Nitidius butyro os ejus; pttgnat 
autem cor illius. His mouth is smoother than butter; but his heart is 
at war. A meaning that agrees with the following verse. 


Wednesday at Matins. 

meos, in Deo speravi : non 
timebo quid facial mihi caro. 

5. Tota die verba mea exe- 
crabantur : adversum me 
omnes cogitationes eorum, in 

6. Inhabitabunt et abscon- 
dent : ipsi calcaneum meum 

7. Sicut sustinuerunt ani- 
mam meam, pro nihilo salvos 
facies illos : in ira populos con- 

8. Deus, vitam meam an- 
nuntiavi tibi : posuisti lacry- 
mas meas in conspectu tuo. 

9. Sicut et in promissione 
tua: tune convertentur ini- 
mici mei retrorsum : 

10. In quacumque die invo- 
cavero te : ecce cognovi quo- 
niam Deus meus es. 

11. In Deo laudabo verbum, 
in Domino laudabo sermonem : 
in Deo speravi, non timebo 
quid faciat mihi homo. 

12. In me sunt Deus vota 
tua, qure reddam, laudationes 

13. Quoniam eripuisti ani- 
mam meam de morte, et pedes 
meos de lapsu : ut placeam 
coram Deo in lumine viven- 

words, in God have I put my 
trust : I will not fear what 
flesh can do against me. 

5. All the day long they de 
tested my words: all their 
thoughts against me were unto 

6. They will dwell and * 
hide themselves: they will 
watch my heel. 

7. As they have waited for 
my soul, for nothing shalt 
thou save them : in thy anger 
thou shalt break the peoples 
in pieces. 

8. O God, I have declared to 
thee my life : thou hast set my 
tears in thy sight, 

9. As also in thy promise : 
Then shall my enemies be 
turned back. 

10. In what day soever I 
shall call upon thee : behold, 
I know thou art my God. 

n. In God will I praise the 
word, in the Lord will I praise 
his speech. In God have I 
hoped, I will not fear what 
man can do to me. 

12. In me, O God, are vows 
to thee, which I will pay, 
praises to thee. 

13. For thou hast delivered 
my soul from death, and my 
feet from falling: that I may . 
please in the sight of God, in ) 
the light of the living. 

1. The man, who is my enemy, has sought to tread me under 
foot ; and therefore persecuting me the whole day, he has 
striven to afflict me. 

2. All my enemies have united to plot continually my ruin. 

3. " Ab altitudine diet." Many, as Menochius, understand 
hereby the great dangers that threaten ; but I prefer the inter 
pretation of Calmet and Tirinus, which is more literal. Accord 
ing to it the verse is explained thus : During the whole day, 
from the rising of the sun, I am in a continual fear; but I hope 
from Thee, O Lord ! the help that I need. 

Psalm IV. L VI. of Psalter. 1 65 

4. " Sermones meos." According to the Hebrew : Verbum 
ejus. The promises that he has made me, or the word that he 
has given me. " Caro." The carnal man, who in regard to 
God is but weakness (see verse 11). 

7. " Sustinuerunt animam meam." They have waited for the 
opportunity to take away my life. "Pro nihilo salvos fades 
illos." So Thou wilt on no account save them. This is St. 
Jerome s explanation. St. Augustine, on the contrary, gives 
this interpretation : Thou wilt save them, of pure grace, with 
out any merit on their part. The sense of St. Jerome agrees 
better with the words that follow: "In ira populos confringes" 
In Thy just wrath, Thou wilt break to pieces this crowd of 
enemies who would destroy me. 

8. I lay before Thee all the afflictions of my life ; I hope that 
Thou wilt always have my tears before Thy eyes. 

9. As Thou hast promised, I hope that my enemies, filled 
with confusion, at seeing their designs brought to naught, will 
turn backwards. 

10. I shall not fail to call upon Thee every day; for I have 
well known that Thou art my God, coming to my assistance, as 
Thou hast every time that I have called on Thee. 

11. I shall always praise in my God and my Lord his faith 
fulness to his promises; and therefore, trusting in him, I will 
not fear that man can do me any harm (see verse 4). 

12. This is the explanation that Bellarmine gives with St. 
Jerome: In me, that is, in my memory are always " Vota.tua" 
the promises that I have made to Thee ; hence I will never 
cease to offer to Thee the praises and the thanksgivings that 
are contained in these promises. 

13. " Ut placeam cor am Deo in lumine viventtum" In order 
that I may be well pleasing to Thee by means of the light of 
grace, whereby Thy servants live in the fidelity to Thee. 


The psalmist here manifests his confidence in the protection of God, 
whose praises he proclaims. 4 

i. MISERERE mei Deus, mi- i. HAVE mercy on me, O 
serere mei : quoniam in tecon- God, have mercy on me: for 
fidit anima mea. my soul trusteth in thee. 

1 David wrote this psalm on the occasion of his meeting Saul in a 

1 66 

Wednesday at Matins. 

2. Et in umbra alarum tua- 
rum sperabo, donee transeat 

3. Clamabo ad Deum altissi- 
mum : Deum qui benefecit 

4. Misit de cpelo, et libera- 
vit me : dedit in opprobrium 
conculcantes me. 

5. Misit Deus, misericor- 
diam suam, et veritatem suam, 
et eripuit animam meam de 
medio catulorum leonum : dor- 
mivi conturbatus. 

6. Filii hominum dentes 
eorum arma et sagittse : et 
lingua eorum gladius acutus. 

7. Exaltare super ccelos 
Deus : et in omnem terram 
gloria tua. 

8. Laqueum paraverunt pe- 
dibus meis : et incurvaverunt 
animam meam. 

9. Foderunt ante f a c i e m 
meam foveam : et inciderunt 
in earn. 

10. Paratum cor meum 
Deus, paratum cor meum : 
cantabo, et psalmum dicam. 

11. Exurge gloria mea, ex- 
urge psalterium et cithara : 
exurgam diluculo. 

12. Confitebor tibi in po- 
pulis Domine : et psalmum 
dicam tibi in gentibus: 

13. Quoniam magnificata 
est usque ad ccelos miseri- 
cordia tua, et usque ad nubes 
veritas tua. 

14. Exaltare super ccelos 
Deus : et super omnem terram 
gloria tua. 

2. And in the shadow of thy 
wings will I hope, until ini 
quity pass away. 

3. I will cry to God the 
most High : to God who hath 
done good to me. 

4. He hath sent from heaven 
and delivered me: he hath 
made them a reproach that 
trod upon me. 

5. God hath sent his mercy 
and his truth, and he hath de 
livered my soul from the midst 
of the young lions: I slept 

6. The sons of men, whose 
teeth are weapons and arrows : 
and their tongue a sharp 

7. Be thou exalted, O God, 
above the heavens : and thy 
glory above all the earth. 

8. They prepared a snare for 
my feet : and they bowed down 
my soul. 

9. They dug a pit before my 
face : and they are fallen into 

10 My heart is ready, O 
God, my heart is ready: I will 
sing, and rehearse a psalm. 

11. Arise, O my glory, arise 
psaltery and harp : I will arise 

12. I will give praise to thee, 
O Lord, among the peoples : I 
will sing a psalm to thee 
among the nations : 

13. For thy mercy is mag 
nified even to the heavens, 
and thy truth unto the clouds. 

14. Be thou exalted, O God, 
above the heavens : and thy 
glory above all the earth. 

cave when this prince was pursuing him (i Kings, xxiv). This is indi 
cated by the title which reads: Cum fugeret a facie Saul in speluncam. 

Psalm V. L VII. of Psalter. \ 6 7 

2. "Donee transcat iniquitas" Until the time when I see 
the end of the unjust persecution that I suffer. 

5. God sent from heaven the mercy that he had promised 
me, and he saved my life by withdrawing me from the midst of 
my enemies who like young lions were seeking to destroy me ; * 
nevertheless, I cannot as yet sleep in peace without being 
troubled with fears. 

6. I always fear this race of perverse men, who have their 
teeth and their tongue as sharp swords and darts, to wound me 
by their lies and calumnies. This is what, according to Bellar- 
mine, is indicated by the Hebrew phrase. 

7. Raise Thy power above the heavens, and make Thy glory 
shine upon the whole earth by delivering me from my enemies. 

8. " Incurvaverunt antmam meant." They have made me 
bend under the weight of the evils with which they oppressed me 

10. I am ready to suffer all that Thou hast appointed for me ; 
so that in all that may happen I shall not cease to praise Thee. 2 

11. Arise my soul 3 and glory in the Lord; and thou my 
harp and my lyre, hasten to praise the Lord ; I wish to praise 
him without ceasing from the break of day. 

13. I shall say, from the earth till the heavens, all is full of 
Thy mercy and Thy faithfulness. 

14. See verse 7. 


The prophet describes in this psalm the perverse conduct of the 
wicked, and shows the chastisement that God usually inflicts upon 

1. Si VERE utique justitiam i. IF in very deed you speak 
loquimini: recta judicate filii justice: judge right things, ye 
hominum. sons of men. 

2. Etenim in corde iniquita- 2. For in your heart you 
tes operamini : in terra injusti- work iniquities: your hands 
tias manus vestrae concinnant. forge injustice in the earth. 

3. Alienati sunt peccatores 3. The wicked are alienated 

1 Reference to the danger incurred by David when he was surrounded 
by the troops of Saul in the desert of Maon (i Kings, xxiii. 26). 

2 This verse~and those that follow are reproduced in Psalm cvii. with 
some slight differences of expression. 

3 Bellarmine, following Theodoret, says that David calls the spirit or 
the gift of prophecy his glory. 


Wednesday at Malms. 

a vulva, erraverunt ab utero: 
locuti sunt falsa. 

4. Furor illis secundum si- 
militudinem serpentis: sicut 
aspidis surdae, et obturantis 
aures suas, 

5. Quae non exaudiet vocem 
incantantium : et venefici in- 
cantantis sapienter. 

6. Deus conteret dentes eo- 
rum in ore ipsorum : molas leo- 
num confringet Dominus. 

7. Ad nihilum devenient 
tamquam aqua decurrens: in- 
tendit arcum suum donee in- 

8. Sicut cera, quae fluit, au- 
ferentur : supercecidit ignis, et 
non viderunt solem. 

9. Priusquam intelligerent 
spinae vestrae rhamnum : sicut 
viventes, sic in ira absorbet eos. 

10. Laetabitur Justus cum vi- 
derit vindictam : manus suas 
lavabit in sanguine peccatoris. 

11. Et dicet homo: Si utique 
est fructus justo: utique est 
Deus judicans eos in terra. 

from the womb, they have gone 
astray from the womb : they 
have spoken false things. 

4. Their madness is accord 
ing to the likeness of a serpent: 
like the deaf asp that stoppeth 
her ears, 

5. Which will not hear the 
voice of the charmers : nor of 
the wizard that charmeth wise 

6. God shall break in pieces 
their teeth in their mouth: 
The Lord shall break the 
grinders of the lions. 

7. They shall come to noth 
ing, like water running down : 
he hath bent his bow till they 
be weakened. 

8. Like wax that melteth they 
shall be taken away : fire hath 
fallen on them, and they shall 
not see the sun. 

9. Before your thorns could 
know the brier: he swalloweth 
them up, as alive, in his wrath. 

10. The just shall rejoice 
when he shall see the revenge : 
he shall wash his hands in the 
blood of the sinner. 

11. And man shall say: If 
indeed there be fruit to the 
just: there is indeed a God that 
judgeth them on the earth. 

2. You determine in your heart the wicked deeds, which 
afterwards your hands are ready unjustly to put in execution 
on earth. 

6. He will render them powerless to injure others. 

7. They shall be like a torrent that passes and is suddenly 
dried up ; that is, their designs will quickly come to naught. 

8. "Supercecidit ignis, et non viderunt solem" The fire of 
divine vengeance will fall upon them, and they shall no more 
see the day. 

9. St. Jerome translates : Antequam crescant spina vestrce in 

Psalm VLL VIII. of Psalter. 1 69 

rhamnum. That is: Before you come to execute the evil that 
you design to do. 1 

10. " Vindictam" The justice of divine vengeance. " Mamts 
suas lavabit in sanguine peccator is." That is, as is explained by 
St. Augustine, while seeing the blood, or the death of the sin 
ner, he w ;i l preserve himself pure and innocent. 

11. Anc then, seeing the fruit, or the profit that the just 
derive fi^m the chastisement of the sinner, every one will 
recognize that there is in the world a God who knows how to 
judge over the earth, and to punish the wicked as they deserve. 


David, seeing himself surrounded by the soldiers of Saul (i Kings, 
xix. n), invokes the Lord s assistance and predicts the ruin of his ene 
mies. This psalm applies in every point to Jesus Christ persecuted by 
the Jews. 

1. ERiPEmedeinimicismeis i. DELIVER me from my ene- 
Deus meus: et ab insurgenti- mies, O my God: and defend 
bus in me libera me. me from them that rise up 

against me. 

2. Eripe me de operantibus 2. Deliver me from them that 
iniquitatem : et de viris san- work iniquity: and save me 
guinum salva me. from bloody men. 

3. Quia ecce ceperunt ani- 3. For behold they have 
mam meam : irruerunt in me caught my soul: the mighty 
fortes. have rushed in upon me : 

4. Neque iniquitas mea, ne- 4. Neither is it for my ini- 
que peccatum meum Domine : quity, nor my sin, O Lord: 
sine iniquitate cucurri, et di- without iniquity have I run, 
rexi. and directed my steps. 

5. Exurge in occursum me- 5. Rise up thou to meet me, 
um, et vide: et tu Domine and behold : even thou, O Lord 
Deus virtutum, Deus Israel. the God of hosts, the God of 


1 There is, in the verses that precede, a succession of remarkable 
comparisons: verses 4, 5: the wicked become obstinate in evil like the 
adder, which is supposed to resist every means to charm or soften it; 
verse 6: they are violent like furious lions, but God renders them in 
capable of doing harm ; verse 7: they advance as a torrent which 
threatens to swallow up everything on its way, but the waters flow 
away and disappear; verse 8: they melt away like wax before the fire; 
verse 9: they resemble a thorny shrub that is rooted up and buried in 
the ground before its thorns have acquired the strength to wound. 

1 70 

Wednesday at Matins. 

6. Intende ad visitandas om- 
nesGentes: non miserearis om 
nibus, qui operantur iniquita- 

7. Convertentur ad vespe- 
ram : et famem patientur ut 
canes, et circuibunt civitatem. 

8. Ecceloquentur in ore suo, 
et gladius in labiis eorum : quo- 
niam quis audivit? 

9. Et tu Domine deridebis 
eos : ad nihilum deduces om- 
nes gentes. 

10. Fortitudinem meam ad 
te custodiam, quia Deus sus- 
ceptor meus es : Deus meus, 
misericordia ejus prseveniet me. 

11. Deus ostendit mihi super 
inimicos meos, ne occidas eos: 
nequando obliviscantur populi 

12. Disperge Jlos in virtute 
tua: et depone eos protector 
meus Domine. 

13. Delictum oris eorum, ser- 
monem labiorum ipsorum : et 
comprehendantur in superbia 

14. Et de execratione et men- 
dacio annuntiabuntur in con- 
summatione: in irae consum- 
mationis, et non erunt. 

15. Et scient quia Deus do- 
minabitur Jacob, et finium 

1 6. Convertentur ad vespe- 
ram, et famem patientur ut 
canes : et circuibunt civita 

17. Ipsidispergenturadman- 
ducandum : si vero non fuerint 
saturati, et murmurabunt. 

1 8. Ego autem cantabo for- 
titudinem tuam : et exultabo 
mane misericordiam tuam. 

6. Attend to visit all the na 
tions: have no mercy on all 
them that work iniquity. 

7. They shall return at even 
ing : and shall suffer hunger 
like dogs, and shall go round 
about the city. 

8. Behold they shall speak 
with their mouth, and a sword 
is in their lips : for who, say 
they, hath heard us? 

9. But thou, O Lord, shalt 
laugh at them : thou shalt 
bring all the nations to nothing. 

10. I will keep my strength 
to thee : for thou art my pro 
tector : my God, his mercy 
shall prevent me. 

1 1 . God shall let me see over 
my enemies, slay them not : lest 
at any time my people forget. 

12. Scatter them by thy 
power: and bring them down, 
O Lord my protector. 

13. For the sin of their 
mouth, and the word of their 
lips : and let them be taken in 
their pride. 

14. And for their cursing and 
lying they shali be talked of, 
when they are consumed ; when 
they are consumed by thy 
wrath, and they shall be no 

15. And they shall know that 
God will rule Jacob, and <7//the 
ends of the earth. 

1 6. They shall return at even 
ing and shall suffer hunger like 
dogs : and shall go round about 
the city. 

17. They shall be scattered 
abroad to eat : and shall mur 
mur if they be not filled. 

18. But I will sing thy 
strength : and will extol thy 
mercy in the morning. 

Psalm VLL VIII. of Psalter. 1 7 1 

19. Quia factus es susceptor 19. For thou art become my 
meus et refugium meum,in die support, and my refuge, in the 
tribulationis meae. day of my trouble. 

20. Adjutor meus tibi psal- 20. Unto thee, O my helper, 
lam, quia Deus susceptor meus will I sing, for thou art my 
es : Deus meus misericordia God my defence : my God my 
mea. mercy. 

2. " De viris sanguinum" From these cruel men that thirst 
for my blood. 

4. " Ncque iniquitas mea, neque peccatum mcum." Thou 
knowest that there is in me no iniquity, nor any fault with 
which they can reproach me. 

5. Thou seest the peril in which I am ; arise to help me, O 
mighty God, O God of Israel. 1 

6. " Qui operantur iniquitatem." Who do not wish to cease 
to be unjust. 

7. There are those that thus understand this verse : They 
will arrive late in the evening ; but, like stray dogs, they will 
suffer great hunger, that is, they will have a great desire to be 
just in order to find peace ; they will go round about the city of 
God, but they will not find mercy. Others explain it better, 
thus: They will go and return from morning till evening; they 
will even surround the city, seeking like dogs to satisfy their 
hunger, and to oppress the just ; but they will be disappointed 
(see verse 16). 

8. Their mouth will speak of nothing else than of laying 
snares and killing, saying at the same time: Who knows of it? 

9. Thou wilt make them an object of ridicule, and wilt de 
stroy all their wicked people. 

11. God will make known to me the vengeance that he will 
take on my enemies. I pray Thee, O Lord ! to punish them, 
but do not destroy them, so that my subjects, having always 
their chastisement before their eyes, may not forget Thy 

12. " Depone cos" That is: Reduce them to such a state 
that they may not be able to raise their heads to injure me. 

13. Let this be the punishment of their slanderous mouth 

1 Many interpreters unite the second part of this verse to the follow 
ing, and translate: And Thou O Lord, the God of hosts, the God of 
Israel, attend . . . 

1 72 Wednesday at Matins. 

and of their wicked discourse ; may they be taken and con 
founded in their very pride. 

1 6. In the mean time they continue from morning till night 
laying snares for the just, to devour them like hungry dogs, 
and they surround the city, in order that the prey may not be 
able to escape them (see verse 7). 

17. They disperse in different places to devour the just; and 
if they do not succeed in satiating themselves with their blood, 
they do not cease at least to take away their good name. 

20. Thou art my helper and defender in all my wants ; and 
therefore I will always sing Thy praises, calling Thee my God 
and my Mercy. 1 


David, already so often victorious over his enemies, implores God s 
help against the Edomites (2 Kings, viii. 10); (i Par. xviii.). This 
psalm applies very well to the Church, coming forth victorious amid so 
many persecutions. 

1. DEUS repulisti nos, et de- i. O GOD, thou hast cast us 
struxisti nos : iratus es, et mi- off, and hast destroyed us: 
sertus es nobis. thou hast been angry, and hast 

had mercy on us. 

2. Commovisti terram, et 2. Thou hast moved the 
conturbasti earn: sana contri- earth, and hast troubled it: 
tiones ejus, quia commota est. heal thou the breaches thereof, 

for it has been moved. 

3. Ostendisti populo tuo du- 3. Thou hast .showed thy 
ra: potasti nos vino compunc- people hard things: thou hast 
tionis. made us drink the wine of sor 

4. Dedisti metuentibus te 4. Thou hast given a warning 
significationem : ut fugiant a to them that fear thee: that 
facie arcus : they may flee from before the 


5. Ut liberentur dilecti tui : 5. That thy beloved may be 
salvum fac dextera tua, et ex- delivered: save me with thy 
audi me. right hand, and hear me. 

1 Bellarmine remarks, with St. Augustine, that " Misericordia mea" 
means much more than Salus mea, Vita mea, Spes mea, and similar ap 
pellations; for it is to the mercy of God that we owe existence, life, 
deliverance from evil, and progress in good ; it is by the mercy of God 
that we are predestined, called, justified, and that we shall at last be 

Psalm VII. LIX. of Psalter. 173 

6. Deus locutus est in sancto 
suo: Laetabor, et partibor Si- 
chimam : et convallem taber- 
naculorum metibor. 

7. Meus est Galaad, et meus 
est Manasses : et Ephraim for 
titude capitis mei. 

8. Juda rex meus : Moab olla 
spei meae. 

9. In Idumaeam extendam 
calceamentum meum : mihi ali- 
enigenae subditi sunt. 

10. Quis deducet me in civi- 
tatem munitam? quis deducet 
me usque in Idumaeam? 

11. Nonne tu Deus, qui re- 
pulistinos: et non egredieris 
Deus in virtutibus nostris? 

12. Danobisauxilium de tri- 
bulatione : quia vana salus ho- 

13. In Deo faciemus virtu- 
tern : et ipse ad nihilum dedu 
cet tribulantes nos. 

6. God hath spoken in his 
holy place : I will rejoice, and I 
will divide Sichem : and will 
mete out the vale of taber 

7. Galaad is mine, and Ma 
nasses is mine : and Ephraim 
is the strength of my head. 

8. Juda is my king: Moab is 
the pot of my hope. 

9. Into Edom will I stretch 
out my shoe : to me the for 
eigners are made subject. 

10. Who will bring me into 
the strong city? who will lead 
me into Edom ? 

n. Wilt not thou, O God, 
who hast cast us off: and wilt 
not thou, O God, go out with 
our armies? 

1 2. Give us help from trouble: 
for vain is the salvation of 

13. Through God we shall do 
mightily: and he shall bring to 
nothing them that afflict us. 

1. O great God ! it seems that Thou hast deprived us of Thy 
protection, since Thou hast let us see ourselves defeated ; but, 
though Thou didst at first show Thyself angry with me, Thou 
hast in the end had compassion on me. 

2. " Sana contritiones ejus, quia commota est." It now remains 
for Thy mercy to repair the ruins made by this great shock. 

3. Thou hast given proof of chastising us severely; Thou 
hast made us taste of the bitter wine of compunction (or, 
according to the Hebrew, of fear), and that in order to see us 
holily contrite. 

4. " Ut fugia nt a facie arcus." In order that they may pre 
serve themselves from the arrows of Thy wrath at the sight of 
the already bended bow. 

5. Thou hast acted in this manner in order to save those that 
love Thee; hear me, then, and let Thy hand save me. 1 

6. God has declared from his sanctuary that one day I shall 

1 This verse and the following verses form the second part of Psalm 
cvii. , with some difference of expression. 

1 74 Wednesday at Matins. 

have the joy of dividing at my will the country of Sichem or 
Samaria, and of measuring the plr ins of the Valley of Tents, 
beyond the Jordan, to distribute them at my pleasure. 

7. I already see under my sway Galaad, Manasses, and Eph- 
raim, which are the strength of my head. Under these names 
are meant the provinces occupied by the tribes of Israel, which 
David called the strength of his head, that is, of his crown. 

8. "Juda, rex meus." It is in the tribe of Juda that my 
throne is established, because God has willed that the kings 
should be chosen from this tribe. " Moab, olla spei mc<z." The 
province of Moab, which is abundant as a platter filled with 
meat, is my hope. That is : I hope to satiate my people with 
the spoils of the Moabites. 

9. " Aliemgena" Foreigners. 1 

10. Who will lead me into Edom, and make me master of 
that kingdom whose capital city is very strong? 

11. Will it not be Thou, O Lord! who seemed at first to 
abandon us! And wilt Thou not Thyself go forth at the head 
of our troops to make us victorious? 

12. " Vana salus hominis" It is in vain that we can hope for 
our salvation in human intercourse ; Thou must aid us Thyself. 

13. In placing our hope in God we shall obtain the victory; 
he will destroy our enemies. 


Full of confidence in the power of God, the psalmist prays to him to 
come to his aid. St. Jerome and St. Hilary say that all afflicted souls 
find here an excellent prayer which they may recite in time of tribula 
tion. 2 

1. EXAUDI Deus depreca- i. HEAR, O God, my suppli- 
tionem meam : intende ora- cation : be attentive to my 
tioni meae. prayer. 

2. A finibus terrae ad te cla- 2. To thee have I cried from 

1 It is thus the Septuagint call the Philistines, because they had no 
affinity with the Israelites; whereas the Edomites were descended from 
Esau, or Edom, the brother of Jacob, and the Ammonites and Moabites 
from Lot, the nephew of Abraham. See Psalm Ixxxv. 4. According 
to Menochius the meaning of the verse is: I will go to take possession 
of Edom ; for already the Philistines obey me. 

2 All these verses apply very well to the Church militant. 

Psalm VIILLX. of Psalter. 175 

mavi : dum anxiaretur cor me- 
um, in petra exaltasti me. 

3. Deduxisti me, quia factus 
es spes mea : turris fortitudinis 
a facie inimici. 

4. Inhabitabo in tabernaculo 
tuo in saecula : protegar in ve- 
lamento alarum tuarurn. 

5. Quoniam tu Deus meus 
exaudisti orationem meam : 
dedisti hereditatem timentibus 
nomen tuum. 

6. Dies super dies regis adji- 
cies : annos ejus usque in diem 
generationis et generationis. 

7. Permanet in aeternum in 
conspectu Dei : misericordiam 
et veritatem ejus quis requiret ? 

8. Sic psalmum dicam no- 
mini tuo in sseculum saeculi : 
ut reddam vota mea de die in 

the ends of the earth : when my 
heart was in anguish, thou hast 
exalted me on a rock. 

3. Thou hast conducted me ; 
for thou hast been my hope : a 
tower of strength against the 
face of the enemy. 

4. In thy tabernacle I shall 
dwell forever : I shall be pro 
tected under the covert of thy 

5. For thou, my God, hast 
heard my prayer : thou hast 
given an inheritance to them 
that fear thy name. 

6. Thou wilt add days to the 
days of the king : his years even 
to generation and generation. 

7. He abideth forever in the 
sight of God: his mercy and 
truth who shall search ? 

8. So will I sing a psalm to 
thy name forever and ever : 
that I may pay my vows from 
day to day. 

2. From the lowest depths of the earth, O Lord ! I have cried 
to Thee ; and when my heart was in anguish through fear, Thou 
didst lift me upon a rock, that is, Thou didst place me as it 
were on a high rock where I see myself safe from my enemies. 1 

3. Thou hast led me by a sure way because Thou hast become 
for me as a strong tower in the face of my enemies. 

5. In this place that Thou hast given me I shall always dwell 
securely, since there I shall be protected by Thy wings. 

6. "Annos ejus usque in diem generationis et generationis." 
Thou wilt even make his reign to endure from generation to 

7. He will never cease to keep himself in the presence of his 
God ; and who shall ever be able to see his goodness and his 
faithfulness fail ? 

8. " Ut reddam vota mea de die in diem" In order to render 
Thee all the days of my life the thanks that I owe Thee. 

1 See Psalm xxvi. 10, 


Wednesday at Matins. 


David encourages himself and his followers to have confidence in God 
while persecuted and while oppressed by adversity. 

1. NONNE Deo subjecta erit 
animamea? ab ipso enim sa- 
lutare meum. 

2. Nam et ipse Deus meus, 
et salutaris meus: susceptor 
meus, non movebor amplius. 

3. Quousque irruitis in ho- 
minem? interficitis universi 
vos: tamquam parieti incli- 
nato et maceriae depulsae? 

4. Verumtamen pretium me 
um cogitaverunt repellere, cu- 
curri in siti : ore suo bened ice- 
bant, et corde suo maledice- 

5. Verumtamen Deo subjecta 
esto anima mea: quoniam ab 
ipso patientia mea. 

6. Quia ipse Deus meus, et 
salvator meus: adjutor meus, 
non emigrabo. 

7. In Deo salutare meum, et 
gloria mea : Deus auxilii mei, 
et spes mea in Deo est. 

8. Sperate in eo omnis con- 
gregatio populi, effundite co- 
ram illo corda vestra: Deus 
adjutor noster in aeternum. 

9. Verumtamen vani filii ho- 
minum, mendaces filii homi- 
num in stateris: ut decipiant 
ipsi de vanitate in idipsum. 

10. Nolite sperare in iniqui- 
tate, et rapinas nolite concu- 
piscere : divitiae si affluant, no- 
jite cor apponere. 

11. Semel locutus est Deus, 
duo haec audivi, quia potestas 
Dei est, et tibi Domine miseri- 
cordia : quia tu reddes unicui- 
que juxta opera sua. 

1. SHALL not my soul be 
subject to God ? for from him 
is my salvation. 

2. For he is my God and my 
saviour: he is my protector, I 
shall be moved no more. 

3. How long do you rush in 
upon a man ? you all kill, as if 
you were thrusting down a lean 
ing wall, and a tottering fence. 

4. But they have thought to 
cast away my price, I ran in 
thirst : they blessed with their 
mouth, but cursed with their 

5. But be thou, O my soul, 
subject to God : for from him 
is my patience. 

6. For he is my God and my 
saviour : he is my helper, I shall 
not be moved. 

7. In God is my salvation and 
my glory : he is the God of my 
help, and my hope is in God. 

8. Trust in him, all ye con 
gregation of people : pour out 
your hearts before him : God is 
our helper forever. 

9. But vain are the sons of 
men, the sons of men are liars 
in the balances : that by vanity 
they may together deceive. 

10. Trust not in iniquity, and 
covet not robberies: if riches 
abound, set not your heart 
upon them. 

11. God hath spoken once, 
these two things have I heard, 
that power belongeth to God, 
and mercy to thee, O Lord : for 
thou wilt render to every man 
according to his works. 

Psalm X.LXIIL of Psalter. \ 7 7 

3. "In homtnem" Upon himself. You are all killing me, at 
least by the desire that you have to take my life, and consider 
me as a leaning wall that is ready to fall. 

4. " Prettum meum" My honor, which is so precious to me. 
So this is understood by St. Ambrose and St. Augustine. " Cu~ 
curri in sift." For this honor I so much toiled and sweated. 
Bossuet explains it thus : I fled like a thirsty stag pursued by 
the hunters. " Bcnedicebant" They praised me. 

5. " Ab ipso paticntia mea." Thou wilt receive from him 
patience to suffer all. 

6. " Non emtgrabo." I will not quit my kingdom. I shall 
not be driven out. I shall not fall from the state in which 
lam. 1 

9. "In idipsum" That is, Simul, according to St. Jerome s 
translation. They are deceiving one another. 

10. " Diviticc si affltiant. " If riches come to you abundantly 
in the way of justice and honesty. 

11. " Potestas Dei est, et tibi, Domine, misericordia" God has 
power to punish the wicked, and mercy to console the just. 

Pursued by calumny, David implores the help of God, and proclaims 
his hope of seeing this persecution turn to the ruin of his enemies and 
to the advantage of the just. In the mystical sense this psalm applies 
to the Passion of Jesus Christ. 

1. EXAUDI Deus orationem i. HEAR, O God, my prayer, 
meam cum deprecor : atimore when I make supplication to 
inimici eripe animam meam. thee : deliver my soul from the 

fear of the enemy. 

2. Protexisti me a conventu 2. Thou hast protected me 
malignantium : a multitudine from the assembly of the malig- 
operantium iniquitatem. nant : from the multitude of 

the workers of iniquity. 

3. Quia exacuerunt ut gla- 3. For they have whetted 
dium linguas suas: intende- their tongues like a sword: 
runt arcum rem amaram, ut they have bent their bow a 
sagittent in occultis immacu- bitter thing, to shoot in secret 
latum. secret the undefiled. 

4. Subito sagittabunt eum, 4. They will shoot at him on 
et non timebunt: firmaverunt a sudden, and will not fear: 
sibi sermonem nequam. they are resolute in wickedness. 

1 St. Jerome translates: Non timebo. But Bellarmine says that in the 
Hebrew the terms are here the same as in verse 2: Non movebor. 


1 78 Wednesday at Matins. 

5. Narraverunt ut absconde- 5. They have talked of hid- 
rent laqueos : dixerunt: Quis ing snares: they have said: 
videbit eos? Who shall see them ? 

6. Scrutati sunt iniquitates : 6. They have searched after 
defecerunt scrutantes scruti- iniquities : they have failed in 
nio. their search. 

7. Accedet homo ad cor al- 7. Man shall come to a deep 
turn : et exaltabitur Deus. heart : and God shall be exalted. 

8. Sagittae parvulorum faCtse 8. The arrows of children 
sunt plagse eorum : et infirma- are their wounds: and their 
tee sunt contra eos linguae eo- tongues against them are made 
rum. weak. 

9. Conturbati sunt omnes 9. All that saw them were 
qui videbant eos: et timuit troubled: and every man was 
omnis homo. afraid. 

10. Et annuntiaverunt opera 10. And they declared the 
Dei : et facta ejus intellexe- works of God : and understood 
runt. his doings. 

11. Lsetabitur Justus in Do- 11. The just shall rejoice in 
mino, et sperabit in eo, et lau- the Lord, and shall hope in 
dabuntur omnes recti corde. him, and all the upright in 

heart shall be praised. 

6. " Iniquitates" According to Bossuet: Vias nocendi 
Their ways of injuring. The sense of the verse is : They have 
studied the ways of doing injury; but in this research they 
have found themselves foiled. This applies to the testimony 
brought forward against Jesus Christ. 

7. Bossuet well explains this verse : When the wicked man 
cannot find fault with the just on the score of his actions, he 
tries to give a wrong interpretation to the secret thoughts of 
his heart ; but God, who defends the innocent, will be exalted 
by punishing the wicked. 

8. As the arrows discharged by children inflict only slight 
wounds, so the plots and calumnies of the wicked will have 
no effect; and therefore the arrows discharged by their 
tongues have become powerless to injure the objects of their 
calumny, and have fallen back upon themselves. This is 
according to the translation of St. Jerome: Et corruent in 
semetipsos p lag is suis. 

9. Those that have seen their chastisement were seized with 
surprise; and every one will henceforth fear to follow them. 

10. In this all have recognized the hand of God, and have 
published it abroad. 

Psalm XLLX V. of Psalter. 1 79 


This psalm is a song of thanksgiving addressed by the people to God 
for having delivered them from their enemies. It may be applied to 
the Gentiles delivered from the tyranny of the devil. 1 

1. JUBILATE Deo omnis ter 
ra, psalmum dicite nomini ejus : 
date gloriam laudi ejus. 

2. Dicite Deo, quam terri- 
bilia sunt opera tua Domine ! 
in multitudine virtutis tuae 
mentientur tibi inimici tui. 

3. Omnis terra adoret te, et 
psallat tibi : psalmum dicat no- 
mini tuo. 

4. Venite, et videte opera 
Dei : terribilis in consiliis super 
filios hominum. 

5. Qui convertit mare in ari- 
dam, in flumine pertransibunt 
pede : ibi Isetabimur in ipso. 

6. Qui dominatur in virtute 
sua in aeternum, oculi ejus su 
per gentes respiciunt : qui ex- 
asperant, non exaltentur in 

7. Benedicite Gentes Deum 
nostrum : et auditam facite vo- 
cem laudis ejus. 

8. Qui posuitanimam meam 
ad vitam : et non dedit in com- 
motionem pedes meos. 

9. Quoniam probasti nos 
Deus: igne nos examinasti, 
sicut examinatur argentum. 

10. Induxisti nos in laqueum, 
posuisti tribulationes in dorso 
nostro : imposuisti homines su 
per capita nostra. 

11. Transivimus per ignem 
et aquam : et eduxisti nos in 

1. SHOUT with joy to God, 
all the earth, sing ye a psalm 
to his name, give glory to his 

2. Say unto God, How ter 
rible are thy works, O Lord ! 
in the multitude of thy strength 
thy enemies shall lie to thee. 

3. Let all the earth adore 
thee, and sing to thee : let it 
sing a psalm to thy name. 

4. Come and see the works 
of God : who is terrible in his 
counsels over the sons of men. 

5. Who turneth the sea into 
dry land, in the river they shall 
pass on foot : there shall we 
rejoice in him. 

6. Who by his power ruleth 
forever, his eyes behold the na 
tions: let not them that pro 
voke him be exalted in them 

7. O bless our God, ye gen 
tiles : and make the voice of 
his praise to be heard. 

8. Who hath set my soul to 
live : and hath not suffered my 
feet to be moved. 

9. For thou, O God, hast 
proved us : thou hast tried us 
by fire, as silver is tried. 

10. Thou hast brought us 
into a net, thou hast laid afflic 
tions on our back : thou hast 
set men over our heads. 

11. We have passed through 
fire and water : and thou hast 
brought us out into a refresh 

1 Many, also, understand thereby the resurrection, either spiritual or 
eternal, in accordance with the title : Canticum psalmi rcsurrectionis 
A Canticle of the Psalm of the Resurrection. 


Wednesday at Matins. 

12. I will go into thy house 
with burnt-offerings : I will pay 
thee my vows, which my lips 
have uttered, 

13. And my mouth hath 
spoken, when I was in trouble, 

14. I will offer up to thee 
holocausts full of marrow, with 
burnt-offerings of rams : I will 
offer to thee bullocks with 

15. Come and hear, all ye 
that fear God, and I will tell 
you what great things he hath 
done for my soul. 

16. I cried to him with my 
mouth, and I extolled him with 
my tongue. 

17. If I have looked at ini- 
corde meo, non exaudiet Do- quity in my heart, the Lord 

12. Introibo in domum tuam 
in holocaustis : reddam tibi 
vota mea, quse distinxerunt 
labia mea. 

13. Et locutum est os meum, 
in tribulatione mea. 

14. Holocausta medullata 
offeram tibi cum incenso arie- 
tum : offeram tibi boves cum 

15. Venite, audite, et narra- 
bo, omnes qui timetis Deum, 
quanta fecit animse meae. 

16. Ad ipsum ore meo cla- 
mavi, et exaltavi sub lingua 

17. Iniquitatem si aspexi in 


1 8. Propterea exaudivit De- 
us, et attendit voci deprecatio- 
nis mese. 

19. Benedictus Deus, qui non 
amovit orationem meam, et mi- 
sericordiam suam a me. 

will not hear me. 

1 8. Therefore hath God 
heard me, and hath attended 
to the voice of my supplication. 

19. Blessed be God, who hath 
not turned away my prayer, 
nor his mercy from me. 

2. " Mentientur tibi inimici tut" The very enemies, at the 
sight of Thy power, will come to submit themselves to Thy 
rule, but feignedly : Mentientur. 

5. Reference is made to the passage of the Red Sea and the 
Jordan in the exodus from Egypt. 

6. He rules ever over the whole world ; he watches over all 
nations, that the wicked who dare to offend him may not have 
reason to become proud. 

8. " Ad vitam" That is: Ad vivendum. The sense of this 
verse is : He has preserved my life, and has not suffered my 
feet to stumble, or that I should fall over any precipice. 

9. Thou hast tried us with tribulations, as silver is tried in 
the fire. 

10. " Imposuisti homines super capita nostra." Thou hast 
placed cruel men over us. 

12, 13. I will go into Thy temple to offer to Thee the sacri 
fices, and to render to Thee the thanksgivings that I owe Thee, 
according to the vows that I made to Thee. 

Psalm XILLXVII. of Psalter. 1 8 1 

14. " Holocausta medullata" Victims, fat and full of marrow ; 
that is, not only sacrifices of external works, but also of inward 
affections of the heart. "Cum incenso arietum" Rams, fra 
grant with incense. 

17. If I had regarded with attachment any iniquity in my 
heart, the Lord would not have heard me. 

19. May God be forever blessed, since he has not suffered me 
to forget to pray to him, because by my praying to him I have 
obtained his mercy so that he has not removed from me. St. 
Augustine has written this beautiful maxim : " Cum videres non 
a te amotam deprecationem tuam. securus esto, quia non est a te 
amota misericordia e/usVfhen thou seest that thy prayer is 
not removed from thee, be sure that neither is his mercy 
removed from thee." 

In a figurative sense this psalm refers to Jesus Christ, who overcame 
death and ascended gloriously into heaven. It also foreshadows the 
sanctity of the Church and the protection that God, according to his 
promise, does not cease to give it a protection that should firmly 
establish it and make it glorious by so many victories. The prophet 
describes various prodigies of the Old Testament, figures of the pro 
digies that occurred in the New Testament. This psalm is, moreover, 
very obscure. 1 

1. EXURGAT Deus, et dissi- i. LET God arise, and let his 
pentur inimici ejus, et fugiant enemies be scattered : and let 
qui oderunt eum, a facie ejus. them that hate him flee from 

before his face. 

2. Sicut deficit fumus, defi- 2. As smoke vanisheth, so 
ciant: sicut fluit cera a facie let them vanish away: as wax 
ignis, sic pereant peccatores a melteth before the fire, so let 
facie Dei. the wicked perish at the pres 
ence of God. 

3. Et justi epulentur, et ex- 3. And let the just feast, and 

1 This psalm is thought to have been composed for the translation of 
the Ark of the Covenant to Jerusalem (2 Kings, vi.). The first verse is 
a reproduction of the prayer of Moses in the desert when the Ark was 
raised to begin the journey: "Surge, Domine, et dissipentur inimici 
tui; et fugiant, qui oderunt te, a facie tua Arise, O Lord, and let Thy 
enemies be scattered, and let them that hate Thee flee from before Thy 
face" (Num. x. 35). 


Wednesday at Matins. 

ultent in conspectu Dei : et de- 
lectentur in laetitia. 

4. Cantate Deo, psalmum di- 
cite nomini ejus : iter facite ei, 
qui ascendit super occasum : 
Dominus nomen illi. 

5. Exultate in conspectu ejus: 
turbabuntur a facie ejus, patris 
orphanorum, et judicis vidua- 

6. Deus in loco sancto suo : 
Deus, qui inhabitare facit unius 
moris in domo: 

7. Qui educit vinctos in for- 
titudine, similiter eos, qui ex- 
asperant, qui habitant in se- 

8. Deus cum egredereris in 
conspectu populi tui, cum per- 
transires in deserto : 

9. Terra mota est, etenim 
cceli distillaverunt a facie Dei 
Sinai, a facie Dei Israel. 

10. Pluviam voluntariam se- 
gregabis Deus hereditati tuae : 
et infirmata est, tu vero per- 
fecisti earn. 

11. Animalia tua habitabunt 
in ea : parasti in dulcedine tua 
pauperi, Deus. 

12. Dominus dabit verbum 
evangelizantibus, virtute mul- 

13. Rex virtutum dilecti di- 
lecti : et speciei domus divi- 
dere spolia. 

14. Si dormiatis inter medios 
cleros, pennse columbse dear- 
gentatse, et posteriora dorsi 
ejus in pallore auri. 

15. Dum discernit coelestis 
reges super earn, nive dealba- 

rejoice before God : and be de 
lighted with gladness. 

4. Sing ye to God, sing a 
psalm to his name : make a way 
for him who ascendeth upon 
the west : the Lord is his name. 

5. Rejoice ye before him : but 
the wicked shall be troubled at 
his presence, who is the father 
of orphans, and the judge of 

6. God in his holy place : God 
who maketh men of one man 
ner to dwell in a house : 

7. Who bringeth out them 
that were bound in strength, 
in like manner them that pro 
voke, that dwell in sepulchres. 

8. O God when thou didst 
go forth in the sight of thy 
people, when thou didst pass 
through the desert : 

9. The earth was moved, and 
the heavens dropped at the 
presence of the God of Sinai, 
at the presence of the God of 

10. Thou shalt set aside for 
thy inheritance a free rain, O 
God : and it was weakened, but 
thou hast made it perfect. 

11. In it shall thy animals 
dwell : in thy sweetness, O God, 
thou hast provided for the poor. 

12. The Lord shall give the 
word to them that preach good 
tidings, with great power. 

13. The king of powers is be 
loved, of the beloved ; and the 
beauty of the house shall divide 

14. If you sleep among the 
midst of lots ; you shall be as the 
wings of a dove covered with 
silver, and the hinder parts of 
her back with the paleness of 

1 5. When he that is in heaven 
appointeth kings over her, they 

Psalm XII.LXVII. of Psalter. 183 

buntur in Selmon : mons Dei, 
mons pinguis. 

16. Mons coagulatus, mons 
pinguis: ut quid suspicamini 
monies coagulates ? 

17. Mons, in quo beneplaci- 
tum est Deo habitare in eo : 
etenim Dominus habitabit in 

18. Currus Dei decem milli- 
bus multiplex, millia laetan- 
tium : Dominus in eis in Sina 
in sancto. 

19. Ascendisti in altum, ce- 
pisti captivitatem : accepisti 
dona in hominibus : 

20. Etenim non credentes, 
inhabitare Dominum Deum. 

21. Benedictus Dominus die 
quotidie : prosperum iterfaciet 
nobis Deus salutarium nostro- 

22. Deus noster, Deus salvos 
faciendi : et Domini Domini 
exitus mortis. 

23. Verumtamen Deus con- 
fringet capita inimicorum suo- 
rum : verticem capilli peram- 
bulantium in delictis suis. 

24. Dixit Dominus: Ex Ba- 
san ronvertam, convertam in 
profundum rnaris : 

25. Ut intingatur pes tuus in 
sanguine: lingua canum tuo- 
rum ex inimicis, ab ipso. 

26. Viderunt ingressus tuos 
Deus, ingressus Dei mei : Re 
gis mei qui est in sancto. 

27. Praevenerunt principes 
conjuncti psallentibus, in me- 
dio juvencularum tympanistri- 

28. In ecclesiis benedicite 

shall be whited with snow in 
Selmon : the mountain of God 
is a fat mountain. 

16. A curdled mountain, a 
fat mountain : Why suspect ye 
curdled mountains? 

17. A mountain in which God 
is well pleased to dwell: for 
there the Lord shall dwell un 
to the end. 

1 8. The chariot of God is at 
tended by ten thousand, thou 
sands of them that rejoice : the 
Lord is among them in Sinai, 
in the holy place. 

19. Thou hast ascended on 
high, hast led captivity captive : 
thou hast received gifts in men. 

20. Yea for those also that 
do not believe, the dwelling of 
the Lord God. 

21. Blessed be the Lord day 
by day: the God of our salva 
tion will make our journey 
prosperous to us. 

22. Our God is the God of 
salvation : and of the Lord, of 
the Lord are the issues from 

23. But God shall break the 
heads of his enemies ; the hairy 
crown of them that walk on in 
their sins. 

24. The Lord said : I will turn 
them from Basan, I will turn 
them into the depth of the sea. 

25. That thy foot may be 
dipped in the blood of thy 
enemies; the tongue of thy 
dogs be red with the same. 

26. They have seen thy go 
ings, O God, the goings of my 
God : of my king who is in his 

27. Princes went before 
joined with singers, in the 
midst of young damsels play 
ing on timbrels. 

28. In the churches bless ye 

1 84 

Wednesday at Matins. 

Deo Domino: de fontibus 

29. Ibi Benjamin adolescen- 
tulus, in mentis excessu. 

30. Principes Juda, duceseo- 
rum : principes Zabulon, prin- 
cipes Nephthali. 

31. Manda Deus virtuti tuse : 
confirma hoc Deus, quod oper- 
atus es in nobis. 

32. A templo tuo in Jerusa 
lem, tibi efferent reges munera. 

33. Increpa feras arundinis, 
congregatio taurorum in vaccis 
populorum : ut excludant eos, 
qui probati sunt argento. 

34. Dissipa gentes, quse 
bella volunt : venient legati 
ex ^Egypto : ^Ethiopia praeve- 
niet manus ejus Deo. 

35. Regna terrse, cantate 
Deo: psallite Domino: 

36. Psallite Deo, qui ascen- 
dit super ccelum cceli, ad Ori- 

37. Ecce dabit voci suae vo- 
cem virtutis, date gloriam Deo 
super Israel, magnificentia ejus, 
et virtus ejus in nubibus. 

38. Mirabilis Deus in sanctis 
suis, Deus Israel ipse dabit vir- 
tutem, et fortitudinem plebi 
suae, benedictus Deus. 

God, the Lord from the foun 
tains of Israel. 

29. There is Benjamin a 
youth, in ecstacy of mind. 

30. The princes of Juda are 
their leaders: the princes of 
Zabulon, the princes of Neph 

31. Command thy strength, 
O God : confirm, O God, what 
thou hast wrought in us. 

32. From thy temple in Jeru 
salem, kings shall offer presents 
to thee. 

33. Rebuke the wild beasts 
of the reeds, the congregation 
of bulls with the kine of the 
people : ivho seek to exclude 
them who are tried with silver. 

34. Scatter thou the nations 
that delight in wars: embassa- 
dors shall come out of Egypt : 
Ethiopia shall soon stretch out 
her hands to God. 

35. Sing to God, ye king 
doms of the earth : sing ye to 
the Lord : 

36. Sing ye to God, who 
mounteth above the heaven of 
heavens to the east. 

37. Behold he will give to his 
voice the voice of power, give 
ye glory to God for Israel, his 
magnificence, and his power is 
in the clouds. 

38. God is wonderful in his 
saints, the God of Israel is he 
who will give power and 
strength to his people, blessed 
be God. 

3. "Delectentur in latitia" Let them rejoice at their victory. 

4. " Qui ascendit super occasum." Who ascends above the 
darkness of the grave. " Dominus no men illi" For his name 
is that of the Lord : all things are under his dominion. 

5. When he shall judge the world, sinners shall tremble with 
fear, while you shall stand rejoicing ; for he is the Father of 
orphans, and the Judge who defends widows. This signifies 

Psalm XII. LXVII. of Psalter. 185 

that at the Last Judgment he will console all those that have 
been afflicted here on earth. 

6. God sits in his sanctuary in heaven ; and there in his 
house he makes his servants dwell; " Um us moris," of one 
manner, that is, as one in unity of virtue and sentiments. 

7. He sets free those that are held captive by their passions, 
and likewise those that have embittered him by their faults, 
and have dwelt in the sepulchre, the abode of death ; that is, in 
his displeasure. 

8. 9. When Thou didst go forth in the sight of Thy people 
set free from Egypt, and didst go before them in the desert, 
in a cloud of light, the whole earth was moved, because the 
heavens showered down manna. 

10. In the same way Thou dost wish to store up a great out 
pouring of grace for Thy inheritance, that is, for Thy new 
Church ; so that, however infirm it may be, Thou knowest how 
to heal her and make her perfect. 

11. There Thy flock shall abide, for which because of itself it 
is utterly poor, Thou hast in Thy goodness prepared abundant 

12. The Lord will inspire words to those that will announce 
the new law, giving them great power to convert entire nations. 

13. " Rex virtutum dilecti dilecti" According to the Hebrew : 
Reges exercituuin confcrderabuntur The most powecful kings 
of the earth will become subjects of the Well-Beloved (accord- 
ding to the Hebrew Dilecti dilecti} \ that is, of the Redeemer, 
who will be greatly beloved by them. " Et speciei downs d wi 
der e spolia." And he, in order to render his house, that is, his 
Church, beautiful, will give her the power to divide the spoils 
of those kings converted by means of the Evangelists : that is, 
of the apostles, who divided among themselves all the king 
doms of the world, to lead them to embrace the faith. 

14. This verse is very obscure, says Bellarmine; hence it will 
be necessary to explain it in detail. " Si dormiatis! If you 
who preach the word of God sleep, that is, if you repose. "/;/- 
ter medios cleros." The word Clerus in Greek signifies lot, or 
inheritance; meaning: In the midst of the Church. But St. 
Jerome, St. Augustine, Theodoret, and others, understand by 
the word Cleros, the Old and New Testaments, and explain the 
first part of the words thus : If you repose in the midst of the 

1 86 Wednesday at Matins. 

two Testaments. " Pennce columbtz deargentatce." The Church, 
or the union of the faithful, will be like a dove with its wings 
silvered with the purity of wisdom. " Et posterior a dor si ej us 
in palhre auri." And with its back gilt by the fervor of charity, 
which makes it all beautiful. 

15, 1 6. "Dum discernit ccelestis reges." While the heavenly 
King, that is, Christ, will divide and send forth his preachers, 
raised to the dignity of kings by the spiritual power given them 
over souls. " Super earn." Over the Church scattered through 
out the kingdoms of the earth. " Nive dealbabuntur. " Then 
the nations, purified from the blackness of their sins, will be 
come whiter than snow. " Mons Dei, mom pinguis, mons coagu- 
latus" The mountain of God, the Church, is a fat, or rich 
mountain, a coagulated, that is, a very rich mountain ; for the 
milk of divine grace, with which it abounds, does not run off, 
but remains there coagulated and firm. " Ut quid suspicamini 
monies coagulatos?" O men, why do you think that there is 
another Church as fat and as rich as this one ? 

1 8. The chariot of the Lord is borne by many thousands of 
angels in great jubilee; it was thus the Lord was borne upon 
these celestial spirits, when he descended upon the holy moun 
tain of Sinai. 

19. This passage is referred to by St. Paul (Eph. iv. 8) : Ascen- 
dens in altum, captivam duxit c apt iv it at em; dedit dona hominibus 
Ascending on high, He led captivity captive ; He gave gifts to 
men. He adds: Quodautem ascendit, quidest, nisi quia et descendit 
primum in inferior es partes terra? Now, that he ascended, 
what is it, but because he also descended first into the lower 
parts of the earth? The verse is, therefore, thus explained: 
Thou, O Saviour of the world ! coming forth from the sepulchre, 
didst ascend to the highest heavens, and didst take with Thee 
those that were captives here below; and in heaven Thou didst 
receive the gifts from Thy Father, to dispense them to men. 

20. For Thou hast bestowed Thy gifts on those who before 
did not believe that the Lord dwells in his holy mountain, that 
is, in his Church. 

22. He is our God, whose property it is to save us; and it is 
his own gift to set us free from death. " Exitus mortis." Ac 
cording to Bellarmine and Menochius : Evasio mortis, ereptio et 
liberatio a morte Rescue and deliverance from death. 

Psalm XILLXVIL of Psalter. 187 

23. " Vcrticcm capilli" Denoting the top of the hair of the 
head ; which means, that God will bring down the summit of 
their proud locks, or the crest of those that walk with pride in 
their sins, and do not walk in the law of God. 

24. "Ex Basan convertam" Mattei translates the Hebrew 
thus: Ex Basan reducam. That is: My people, I will deliver 
thee from the Basanites, or the people of Basan : and I will cast 
that people into the depths of the sea, as I did with Pharao. 

26. Then did they see Thy glorious march, and Thy triumphs, 
O my King and my God ! who art now in the holy place ; that 
is, according to Bellarmine and Menochius, in heaven, or in the 

27. " Prtncipcs" The heads of the people. 

28. " Defontibus Israel" According to the Chaldee version : 
DC semine Israel From the race of Israel. This is the reading 
adopted by St. Hilary, Theodoret, Euthemius, Vatable, and 
Tirinus, who cites these authors; and it is applicable to Jesus 
Christ : Christ o Domino, ortum habenti ex Israel To the Lord 
God, who has sprung from Israel. 

29. 30. " Ibi" There in that triumph, described in verses 26, 
27, and 28. " Benjamin adolescentulus" The tribe of Benjamin, 
who was the last of the children of Jacob. " In mentis excessu. " 
In a transport of joy, as if in ecstacy. St. Hilary, St. Jerome, 
Theodoret, Bellarmine, and others, apply this passage to the 
apostles, who were almost all from one of the four tribes here 
named : St. Paul was of the tribe of Benjamin ; St. James and 
St. John, and other relatives of our Lord, were of the tribe of 
Juda; and Galilee comprised especially the whole tribe of Za- 
bulon and Nephthali. 

32. "A templo tito" Mattei translates : Post tcmplum tuum ; 
and Bossuet: Propter templum tuum. The verse, then, is thus 
explained : After Thy temple has been built at Jerusalem, or, 
because of Thy temple that shall be built in Jerusalem, kings 
will offer Thee their gifts. 

33. " Feras arundinis" Bellarmine says that by this we are 
to understand the wild animals that hide among rushes. "In 
vaccis" According to the Hebrew : In vitulis Calves. The 
verse therefore means : Frighten our enemies, who, as wild 
beasts, and like an assemblage or a troop of savage bulls, to 
gether with the calves of the people, that is, the dissolute 

1 88 Wednesday at Matins. 

young men, will seek to exclude from the temple those that 
have been proved as silver. Such is the explanation given by 
Bellarmine, Menochius, and Tirinus. 

34. " Prari cniet manus ejus Deo" St. Jerome thus translates 
the Hebrew : Festinet manus Deo ; and Father Mariana s inter 
pretation is : Junget manus pacem petens. The sense of the 
verse, then, is : Thou wilt scatter, O Lord ! the nations that 
wish for war; then ambassadors from Egypt and Ethiopia will 
come running with joined hands to ask for peace. 

36. " Cojlum casli." A Hebraism, which signifies : The highest 
heaven. "Ad Orientem" Towards the east ; that is, towards 
the Mount of Olives situated at the east of Jerusalem. It is 
thus explained by Menochius and Tirinus, following St. Hilary 
and St. Jerome. The sense is, therefore: Give praise to God, 
who ascends from the Mount of Olives to the highest heaven. 

37. " Vocem virtutis" A voice of power and efficacy. "Deo 
super Israel" To the God of Israel. " In nubibus" Accord 
ing to the Hebrew: In ccelis. According to St. Augustine, this 
may be understood of the day of judgment when Jesus Christ 
will come in nubibus coeli in the clouds of heaven ; then, dabit 
voct succ vocem virtutis he will give unto his voice the voice of 
power; he will speak with so great power, that he will cause a 
great terror by the sentence that he will pronounce against the 

38. God will give to his people a virtue and a strength that 
will make them victorious over their enemies ; let this great 
God be, therefore, ever blessed. 

Psalm LLXVIIL of Psalter. 189 

Thursday at Matins. 


The holy Fathers and interpreters agree that this psalm refers to 
our Lord who was ill-treated by the Jews ; it is also frequently quoted 
in the New Testament. 1 

1. SALVUM me fac Deus; 
quoniam intraverunt aquae us 
que ad animam meam. 

2. Infixus sum in limo pro- 
fundi: et non est substantia. 

3. Veni in altitudinem ma- 
ris : et tempestas demersit me. 

4. Laboravi clamans, raucae 
factae sunt fauces meae : defe- 
cerunt oculi mei, dum spero in 
Deum meum. 

5. Multiplicati sunt super 
capillos capitis mei, qui ode- 
runt me gratis. 

6. Confortati sunt qui perse- 
cuti sunt me inimici mei in- 
juste : quae non rapui, tune ex- 

7. Deus tu scis insipientiam 
meam : et delicta mea a te non 
sunt abscondita. 

8. Non erubescant in me, 
qui expectant te Domine, Do- 
mine virtutum. 

9. Non confundantur super 
me, qui quaerunt te, Deus 

1. SAVE me, O God : for the 
waters are come in even unto 
my soul. 

2. I stick fast in the mire of 
the deep: and there is no sure 

3. I am come into the depth 
of the sea : and a tempest hath 
overwhelmed me. 

4. I have labored with cry 
ing, my jaws are become 
hoarse : mine eyes have failed, 
whilst I hope in my God. 

5. They are multiplied above 
the hairs of my head, who hate 
me without cause. 

6. Mine enemies are grown 
strong who have wrongfully 
persecuted me: then did I pay 
that which I took not away. 

7. O God, thou knowest my 
foolishness : and my offences 
are not hid from thee. 

8. Let not them be ashamed 
for me, who look for thee, O 
Lord, the Lord of hosts. 

9. Let them not be confound 
ed on my account, who seek 
thee, O God of Israel. 

1 The following is what we read in regard to verse 5 : Qui a odio 
habuerunt me gratis They have hated me without cause (John, xv, 
25). 12 : Zelus domus tu(C conicdit me The zeal of thy house hath 
eaten me up (John, ii. 17). 26: ( John, xix. 28). 30: fiat commoratio 
eoruni deserta, et non sit qui inhabitet in ea Let their habitation ber- 
come desolate, and let there be none to dwell therein (Acts, i. 20), 
l"he prophet makes Jesus Christ speak through the whole psalm. 

Thursday at Matins. 

10. Quoniam propter te sus- 
tinui opprobrium : operuit con- 
fusio faciem meam. 

11. Extraneus factus sum fra- 
tribus meis, et peregrinus filiis 
matris meae. 

12. Quoniam zelus domus 
tuse corned it me : et opprobria 
exprobrantium tibi ceciderunt 
super me. 

13. Et operui in jejunio ani- 
mam meam : et factum est in 
opprobrium mihi. 

14. Et posui vestimentum 
meum cilicium : et factus sum 
illis in parabolam. 

15. Adversum me loqueban- 
tur qui sedebant in porta : et 
in me psallebant qui bibebant 

1 6. Ego vero orationem me 
am ad te Domine : tempus be- 
neplaciti Deus. 

17. In multitudine miseri- 
cordiae tuae exaudi me, in veri- 
tati salutis tuae. 

1 8. Eripe me de luto, ut non 
infigar : libera me ab iis, qui 
oderunt me, et de profundis 

19. Non me demergat tem- 
pestas aquae, neque absorbeat 
me profundum : neque urgeat 
super me puteus os suum. 

20. Exaudi me Domine, quo- 
niam benigna est misericordia 
tua : secundum multitudinem 
miserationum tuarum respice 
in me. 

21. Et ne avertas faciem tu- 
am a puero tuo : quoniam tri- 
bulor, velociter exaudi me. 

22. Intende animae meae, et 
libera earn : propter inimicos 
meos eripe me. 

23. Tu scis improperium me 
um, et confusionem meam, et 
reverentiam meam. 

10. Because for thy sake I 
have borne reproach: shame 
hath covered my face. 

11. I am become a stranger 
to my brethren, and an alien to 
the sons of my mother. < 

12. For the zeal of thy house 
hath eaten me up: and the 
reproaches of them that re 
proached thee are fallen upon 

13. And I covered my soul 
in Tasting: and it was made a 
reproach to me. 

14. And 1 made haircloth my 
garment : and I became a by 
word to them. 

15. They that sat in the gate 
spoke against me : and they 
that drank wine made me their 

1 6. But as for me, my prayer 
is to thee, O Lord ; for the time 
of thy good pleasure, O God. 

17. In the multitude of thy 
mercy hear me, in the truth of 
thy salvation. 

1 8. Draw me out of the mire, 
that I may not stick fast : de 
liver me from them that hate 
me, and out of the deep waters. 

19. Let not the tempest of 
water drown me, nor the deep 
swallow me up : and let not the 
pit shut her mouth upon me. 

20. Hear me, O Lord, for thy 
mercy is kind : look upon me 
according to the multitude of 
thy tender mercies. 

21. And turn not away thy 
face from thy servant : for I am 
in trouble, hear me speedily. 

22. Attend to my soul, and 
deliver it : save me because of 
my enemies. 

23. Thou knowest my re~ 
proach, and my confusion, and 
my shame. 

Psalm LLXVIII. of Psalter. 1 9 1 

24. In conspectu tuo sunt 
omnes qui tribulant me: im- 
properium expectavit cor me- 
um, et miseriam. 

25. Et sustinui qui simul 
contristaretur, et non fuit: et 
qui consolaretur, et non in- 

26. Et dederunt in escam 
meam fel : et in siti mea pota- 
verunt me aceto. 

27. Fiat mensa eorum coram 
ipsis in laqueum, et in retribu- 
tiones, et in scandalum. 

28. Obscurenturoculi eorum 
ne videant : et dorsum eorum 
semper incurva. 

29. Effunde super eos iram 
tuam : et furor irae tuse com- 
prehendat eos. 

30. Fiat habitatio eorum de- 
serta : et in tabernaculis eorum 
non sit qui inhabitet. 

31. Quoniam quem tu per- 
cussisti, persecuti sunt: et su 
per dolorem vulnerum meo- 
rum addiderunt. 

32. Appone iniquitatem su 
per iniquitatem eorum : et non 
intrent in justitiam tuam. 

33. Deleantur de libro viven- 
tiurn: et cum justis non scri- 

34. Ego sum pauper et do- 
lens : salus tua Deus suscepit 

35. Laudabo nomen Dei cum 
cantico : et magnificabo eum 
in laude : 

36. Et placebit Deo super 
vitulum novellum : cornua pro- 
ducentem et ungulas. 

37. Videant pauperes, et lae- 
tentur: quaerite Deum, et vivet 
anima vestra : 

24. In thy sight are all they 
that afflict me, my heart hath 
expected reproach and misery. 

25. And I looked for one that 
would grieve together with me, 
but there was none : and for 
one that would comfort me, 
and I found none. 

26. And they gave me gall 
for my food : and in my thirst 
they gave me vinegar to drink. 

27. Let their table become as 
a snare before them, and a re 
compense, and a stumbling- 

28. Let their eyes be dark 
ened that they see not ; and 
their back bend thou down al 

29. Pour out thy indignation 
upon them : and let thy wrath 
ful anger take hold of them. 

30. Let their habitation be 
made desolate : and let there 
be none to dwell in their taber 

31. Because they have per 
secuted him whom thou hast 
smitten : and they have added 
to the grief of my wounds. 

32. Add thou iniquity upon 
their iniquity : and let them not 
come into thy justice. 

33. Let them be blotted out 
of the book of the living; and 
with the just let them not be 

34. But I am poor and sor 
rowful : thy salvation, O God, 
hath set me up. 

35. I will praise the name of 
God with a canticle : and I will 
magnify him with praise. 

36. And it shall please God 
better than a young calf: that 
bringeth forth horns and hoofs. 

37. Let the poor see and re 
joice : seek ye God, and your 
soul shall live. 

Thursday at Matins. 

38. Quoniam exaudivit pau- 38. For the Lord hath heard 
peres Dominus : et vinctos suos the poor : and hath not de- 
non despexit. spised his prisoners. 

39. Laudent ilium cceli et 39. Let the heavens and the 
terra, mare, et omnia reptilia earth praise him, the sea, and 
m e i s> every thing that creepeth 


40. Ouoniam Deus salvam 40. For God will save Sion : 
faciet "Sion : et sedificabuntur and the cities of Juda shall be 
civitates Juda. built up. 

41. Et inhabitabunt ibi, et 41. And they shall dwell 
hereditate acquirent earn. there, and acquire it by in 

42. Et semen servorum ejus 42. And the seed of his ser- 
possidebit earn : et qui diligunt vants shall possess it, and they 
nomen ejus, habitabunt in ea. that love his name shall dwell 


1. "Aqua." The waters of affliction. 

2. " Non est substantial St. Jerome s translation is: Non 
possum consistere. That is, according to the explanation of 
Menochius : There is no consistence or solidity. 

3. That is : I am as if engulfed in an abyss of bitterness that 
has overwhelmed me. 

6. Behold Jesus Christ, who in dying satisfies for sins that 
are not his own. 

7. Thou knowest the folly of which I am wrongly accused by 
men ; and my sins, that is, those of men, which I have taken 
upon myself in order to atone for them. This agrees with 
what Isaias has said : Iniquitates eorum ipse portabit He shall 
bear their iniquities (Is. liii. 2). 

8. " Non erubescant. " Let them not blush, or let them not 
be ashamed. "/ me" According to Bellarmine : Propter me. 
" Qui expectant me." Those that wait "for Thee, or those that 
trust in Thee. " Virtutum" According to the Hebrew : Exer- 

9. " Super me." According to Bellarmine : Met causa. 

11. " Matris mece." Of my mother, the Synagogue. 1 

12. " Comedit me." Has devoured me; or, according to the 
Chaldee, has consumed me : Consumpstt me. 

1 Mundus ettm non cognovit. In propria vetiit, et sui eum non recepe- 
runt The world knew him not. He came to his own, and his own 
received him not (John, i. 10). Hunc autem nescimus unde sit As to 
this man we know not whence he is (John, ix. 29). 

Psalm LLXVIII. of Psalter. 193 

13. This verse is very obscure. " Operui in jejunio animam 
meam" According to the Hebrew: I overwhelmed myself 
with my tears in my fast. 

15. " Qut sedebant in porta" Those that were sitting at the 
gate ; that is, the magistrates, who had their station in the 
public place of judgment. " Qut bibebant vinum" The 

16. "Tempus beneplaciti" St. Jerome s translation is : Tern- 
pus reconciliationis est. For behold now the time of Thy good 
pleasure ; that is, the time destined- for the peace and recon 
ciliation of men. 

17. " In veritate salutis tu<z." That is, according to the faith 
fulness of the promise which Thou hast made to save us. 

19 " Neque urgeat. " According to Bellarmine and others: 
Non claudat. This is to be understood of the sepulchre from 
which Jesus Christ willed to rise, and to pass to life eternal. 

23. " Reverentiam." St. Jerome s translation is : Ignomintam. 

27. Their table, in retribution for their cruelty, shall become 
unto them a snare and an occasion of their ruin. Jesus Christ 
here predicts, under the form of imprecation, the evils that 
were to fall on the Jews. For this reason the text is given in 
the future tense ; it is thus Menochius and the others under 
stand it. 

28. Their eyes will remain darkened, so that they will not see 
the precipice over which they shall fall ; Thou wilt cause them 
to bend the back forever : that is, Thou wilt always keep them 
under the yoke of strange masters. 

31. God has stricken his Son for the sins of the human race, 
as is written in Isaias (liii. 8) : Proptcr scelus populi mei percusst 
eum For the wickedness of my people have I struck Him. 
Moreover, the Jews have persecuted and added pain upon pain 
to his wounds. 

32. On this text Bellarmine makes a wise remark : Dicitur 
Deus facer e, quando permittit fieri id quod sine ejus permissione 
fieretGod is said to do, when he permits to be done, that 
which, without his permission, would not be done. The sense 
therefore is : Thou permittest these wicked men to add iniquity 
to iniquity, and that they should not enter into Thy justice, 
that is, that they should not be admitted to receive from Thee 


1 94 Thursday at Matins. 

33. " De libro vtventtum. " That is, from the number of the 

34. 1 " Salus tua . . . suscepitme" Thy salvation has taken 
me, or withdrawn me from these pains, by causing me to rise 
again. Or, as others explain the text, in a prophetic sense 
Thy power will save me by withdrawing me from these pains. 

36. " Cornua producentem et ungulas" That begins to have 
horns and hoofs. 2 

37. The poor and afflicted will see it and will rejoice : O men, 
seek God, and thus your souls will live forever. 

38. " Vinctos suos non despexit" He does not despise his cap 
tives ; that is, those that are loaded with the chains of their 

40. By Sion is understood the Church in general, and by the 
cities of Juda, the particular Churches. This is the explanation 
given by Bossuet and others. 

41. In this happy land men redeemed shall dwell, and shall 
possess it as their own inheritance. 

42. " Qui diligunt nomen ejus, habitabunt in ea." It shall al 
ways be inhabited by those that love the glory of the Lord. 


This psalm is almost the repetition of the last seven verses of Psalm 
XXXIX. According to most of the Latin interpreters it is the prayer 
that Jesus Christ was to make on the cross. It may serve as a model 
to the faithful in their prayers, especially when they find themselves in 
grave danger. 

1. DEUS in adjutorium me- i. O GOD, come to my as- 
um intende : Domine ad adju- sistance : O Lord, make haste 
vandum me festina. to help me. 

2. Confundantur et revere- 2. Let them be confounded 
antur, qui quaerunt anirnam and ashamed that seek my 
meam : soul : 

3. Avertantur retrorsum, et 3. Let them be turned back- 
erubescant, qui volunt mihi ward, and blush for shame that 
mala. desire evils to me : 

4. Avertantur statim erubes- 4. Let them be presently 

1 In this last part of the psalm, the prophet, always speaking in the 
person of Jesus Christ, predicts the glory of the Saviour and the estab 
lishment of the Church. 

2 That is, which has all the qualities of a choice victim. 

Psalm IILLXX. of Psalter. 


centes: qui dicunt mihi: Euge, 

5. Exultent et laetentur in te 
omnes qui quaerunt te, et di- 
cant semper: Magnificetur Do- 
minus : qui diligunt salutare 

6. Ego vero egenus, et pau 
per sum : Deus adjuva me. 

7. Adjutor meus, et liberator 
meus es tu : Domine ne mo- 

turned away blushing for 
shame that say to me : Tis 
well, tis well. 

5. Let all that seek thee re 
joice and be glad in thee, and 
let such as love thy salvation 
say always : The Lord be mag 

6. But I am needy and poor : 
O God, help me. 

7. Thou art my helper and 
my deliverer: O Lord, make 
no delay. 

2. " Qut qucerunt animam meam" Those that seek to take 
my life. 

4. Euge, euge" Well done, well done, we have struck him 
down. Instead of this word, St. Jerome translates : Vah ! vah ! 
a word, as Bossuet remarks, not of praise, but of mockery, just 
as people sometimes cry out in derision: Hurrah! hurrah! 

5. " Out diligunt salutare tuum." Those that love the salva 
tion that Thou hast promised. Or, as Bossuet explains : Those 
that wish to be saved by Thee. 


David prays to God to come to his aid in the persecution raised 
against him by his son Absalom. This psalm will serve for all the 
faithful when they are afflicted by temptations in order to trust in God 
and ask his help. 

1. IN te Domme speravi, non i. IN thee, O Lord, I have 
confundar in aeternum : in jus- hoped, let me never be put to 
titia tua libera me, et eripe me. confusion : deliver me in thy 

justice, and rescue me. 

2. Inclinaad meaurem tuam, 2. Incline thy ear unto me, 

et salva me. 

and save me. 

3. Esto mihi in Deum pro- 3. Be thou unto me a God, 
tectorem, et in locum muni- a protector, and a place of 
turn : ut salvum me facias. strength : that thou mayst 

make me safe. 

4. Quoniam firmamentum 4. For thou art my firma- 
meum, et refugium meum es tu. ment and my refuge. 

5. Deus meus eripe me de 5. Deliver me, O my God, out 
manu peccatoris, et de manu of the hand of the sinner, and 
contra legem agentis et iniqui: out of the hand of the trans 
gressor of the law and of the 


Thursday at Matins. 

6. Quoniam tu es patientia 
mea Domine: Domine spes 
mea a juventute mea. 

7. In te confirmatus sum ex 
utero : de ventre matris meae 
tu es protector meus. 

8. In te cantatio mea sem 
per: tamquam prodigium fac- 
tus sum multis: et tu adjutor 

9. Repleatur os meum laude, 
ut cantem gloriam tuam : tota 
die magnitudinem tuam. 

10. Ne projicias me in tern- 
pore senectutis : cum defecerit 
virtus mea, ne derelinquas me. 

11. Quia dixerunt inimici 
mei mihi: et qui custodiebant 
animam meam, consilium fece- 
runt in unum. 

12. Dicentes: Deus dereli- 
quit eum, persequim ini, et 
comprehendite eum : quia non 
est qui eripiat. 

13. Deus ne elongeris a me : 
Deus meus in auxilium meum 

14. Confundantur, et defici- 
ant detrahentes animae meae : 
operiantur confusione et pu- 
dore, qui quaerunt mala mini. 

15. Ego autem semper spe- 
rabo: et adjiciam super om- 
nem laudem tuam. 

16. Os meum annuntiabit 
justitiam tuam : tota die salu- 
tare tuum. 

17. Quoniam non cognovi 
litteraturam, introibo in po- 
tentias Domini : Domine me- 
morabor justitiae tuae solius. 

1 8. Deus docuisti me a ju-- 
ventute mea: et usque nunc 
pronuntiabo mirabilia tua. 

6. For thou art my patience, 
O Lord: my hope, O Lord, 
from my youth. 

7. By thee have I been con 
firmed from the womb: from 
my mother s womb thou art 
my protector: 

8. Of thee shall I continually 
sing: I am become unto many 
as a wonder; but thou art a 
strong helper. 

9. Let my mouth be filled 
with praise, that I may sing 
thy glory : thy greatness all 
the day long. 

10. Cast me not off in the 
time of old age : when my 
strength shall fail, do not thou 
forsake me. 

11. For my enemies have 
spoken against me : and they 
that watched my soul have 
consulted together, 

12. Saying: God hath for 
saken him : pursue and take 
him : for there is none to de 
liver him. 

13. O God, be not thou far 
from me: O my God, make 
haste to my help. 

14. Let them be confounded 
and come to nothing that de 
tract my soul : let them be cov 
ered with confusion and shame 
that seek my hurt. 

15. But I will always hope: 
and will add to all thy praise. 

1 6. My mouth shall show 
forth thy justice : thy salvation 
all the day long. 

17. Because I have not known 
learning, I will enter into the 
powers of the Lord : O Lord, I 
will be mindful of thy justice 

1 8. Thou hast taught me, O 
God, from my youth : and till 
now I will declare thy wonder- 
*ul works. 

Psalm III. LXX. of Psalter. \ c 

19. Et usque in senectam et 
senium : Deus ne derelinquas 

20. Donee annuntiem bra- 
chium tuum generation! omni, 
quae ventura est : 

21. Potentiam tuam, et jus- 
titiam tuam Deus usque in al- 
tissima, quae fecisti magnalia: 
Deus quis similis tibi ? 

22. Quantas ostendisti mihi 
tribulationes multas, et malas : 
et conversus vivificasti me : et 
de abyssis terras iterum redux- 
isti me : 

23. Multiplicasti magnificen- 
tiam tuam : et conversus con- 
solatus es me. 

24. Nam et ego confitebor 
tibi in vasis psalmi veritatem 
tuam : Deus psallam tibi in 
cithara, sanctus Israel. 

25. Exultabunt labia mea 
cum cantavero tibi : et anima 
mea, quam redemisti. 

26. Sed et lingua mea tota 
die meditabitur justitiam tu 
am : cum confusi et reveriti 
fuerint qui quaerunt mala 

19. And unto old age and 
gray hairs : O God, forsake me 

20. Until I show forth thy 
arm to all the generation that 
is to come. 

21. Thy power, and thy jus 
tice, O God, even to the high 
est great things thou hast 
done : O God, who is like to 
thee ? 

22. How great troubles hast 
thou shown me, many and 
grievous: and turning thou 
hast brought me to life, and 
hast brought me back again 
from the depths of the earth : 

23. Thou hast multiplied thy 
magnificence: and turning to 
me thou hast comforted me. 

24. I will also give praise to 
thee, twill extol thy truth with 
the instruments of psaltery: O 
God, I will sing to thee with the 
harp, thou holy one of Israel. 

25. My lips shall greatly re 
joice, when I shall sing to thee : 
and my soul which thou hast 

26. Yea and my tongue also 
shall meditate on thy justice 
all the day : when they shall be 
confounded and put to shame 
that seek evils to me. 

1. I have placed in Thee my hopes; I hope that I shall not 
be confounded forever; deliver me from the confusion in honor 
of Thy justice. 

2. Give ear to my prayers, and save me from the dangers that 
threaten me. 

6. " Patientia" St. Jerome translates: Exspectatio. Hence 
the verse may be explained with Bellarmine : Thou art my 
patience, that is, Thou art that divine Lord from whom I 
expect with patience my deliverance, since from my youth 
Thou hast been my only hope. 

7. "Inteconfirmatussum" Accord ing to the Hebrew: Super 
te innixus sum ; or, as St. Jerome s translation is: A te susten- 

198 Thursday at Matins. 

tatus sum. This means: In Thee I have been confirmed, that 
is, I have found my support and my prop. 

8. My chant shall always be occupied with Thee, that is, I 
will always celebrate Thy goodness with praises ; I am admired 
by many as a prodigy, through the benefits that Thou hast con 
ferred upon me; and Thou art looked upon as a strong defence 
of those whom Thou protectest. 

ii. " Qui custodiebant animam meam, consilium fecerunt in 
unum" St. Jerome translates : Qui observabant animam meam, 
inicrunt consilium pariter. Those that spied out my life, my 
way of living, have conspired against me. Others understand 
this of the guards whom David kept about his person, and 
explain it thus: Those that before guarded my life are now 
united to plot my ruin. 

13. "In aux ilium meum respice" St. Jerome s translation is 
better: Ad aux ilium meumfestina. 

15. But I will always hope in Thee, my Lord, and I will add 
new praises to all those that I have given Thee. According to 
Bellarmine, Menochius, and Bossuet, something is here to be 

16. " Sahttare tuum" The salvation that I have received 
from Thee. 

17. " Non cognovi litter atur am" I am little versed in human 
wisdom. Interpreters generally understand the word Litter a- 
turam as if David meant to say: I have never made profession 
of that infamous cunning in which my enemy Achitophel 
abounds. " Introibo in potentias Domini I shall enter into 
the power of the Lord, that is, I shall set myself to praise the 
divine power. " Memorabor justitice tua solius." I shall have 
nothing else before my eyes but the memory of Thy justice. 

1 8. " Et usque nunc pro nuntiabo mirabilia tua." Wherefore I 
will never cease to celebrate the wonderful graces that Thou 
hast done unto me. 

20. Till I succeed in proclaiming Thy arm, that is, Thy great 
power, to all the generations that shall come to inhabit this 

22. " Et conversus, vivificasti me, et de abyss is terra iterum re- 
duxistime" Then, appeased, Thou hast so to say restored to 
me life, and hast brought me back from the abyss of the earth, 
that is, from the depth of miseries. 

Psalm IV. LXXL of Psalter. 1 99 

23. " Multiplicastt magnificenttam tuam" That is, Thou hast 
in many ways shown the greatness of Thy goodness towards 
me. " Conversus." A Hebraism which signifies that the action 
is repeated. 

24. "In vasis psalmi" According to Menochius and Bos- 
suet : In musicis instruments, " Veritatem tuam." The faith 
fulness of Thy promises. 1 

25. "Am ma mea, quani redcmisti" My soul, which Thou 
hast redeemed, that is, hast set free from so many dangers. 

26. " Meditabitur" That is : Shall praise while meditating. 


David speaks here of his son Salomon, the presumptive heir of the 
kingdom of Israel, a figure of the spiritual kingdom of Jesus Christ. 
Thus speak commonly the holy Fathers and the commentators. In 
deed, it seems to me that the whole or nearly the whole psalm should 
be applied to Jesus Christ ; for certain expressions that are found 
in it, and especially verses 5, n, 12, and 17, can only refer to Jesus 
Christ, to his coming among us, and to the vocation of the Gentiles ; 
all of which mysteries David clearly saw by the prophetic light. 2 

1. DEUS judicium tuum regi i. GIVE to the king thy judg- 
da : et justitiam tuam filio ment, O God : and to the king s 
regis : son thy justice : 

2. Judicare populum tuum 2. To judge thy people with 
in justitia, et pauperes tuos in justice, and thy poor with judg- 
judicio. ment. 

3. Suscipiant montes pacem 3. Let the mountains receive 
populo: et colles justitiam. peace for the people: and the 

hills justice. 

1 " In vasis." See Psalm vii. 14. " Sanctus Israel" God was 
called the Holy One of Israel, because he sanctified the people of 
Israel with his grace, and that people was to acknowledge and cele 
brate the sanctity of God with the worship that they rendered to him. 

2 Title of the Psalm: In Salomonem On Salomon At the end we 
read: Defecerunt laudes David, filii Jesse The praises of David, the 
son of Jesse, are ended. By this it appears that this psalm was the last 
that David composed, although it is not placed here in the last place. 
The name of Salomon signifies Pacific, a name most suitable for him 
who is the Son of David by excellence, the Prince of peace, of whom 
Salomon was the figure. Hence it is generally acknowledged that this 
psalm, taken as a whole, is applicable only to the divine Messias. 


Thursday at Matins. 

4. Judicabit pauperes po- 
puli, et salvos faciet filios pau- 
perum : et humiliabit calum- 

5. Et permanebit cum sole, 
et ante lunam, in generatione 
et generationem. 

6. Descendet sicut pluvia in 
vellus: et sicut stillicidia stil- 
lantia super terram. 

7. Orietur in diebus ejus 
justitia, et abundantia pacis : 
donee auferatur luna. 

8. Et dominabitur a mari us 
que ad mare: et a flumine usque 
ad terminos orbis terrarum. 

9. Coram illo procident 
^Ethiopes: et inimici ejus ter 
ram lingent. 

10. Reges Tharsis, et insulae 
munera efferent : reges Ara- 
bum, et Saba dona adducent: 

1 1 . Et adorabunt eum omnes 
reges terrae : omnes gentes ser- 
vient ei : 

12. Quia liberabit pauperem 
a potente : et pauperem, cui 
non erat adjutor. 

13. Parcet pauperi et inopi : 
et animas pauperum salvas fa 

14. Ex usuris et iniquitate 
redimet animas eorum : et ho- 
norabile nomen eorum coram 

15. Et vivet, et dabitur ei de 
auro Arabiae, et adorabunt de 
ipso semper: tota die benedi- 
cent ei. 

16. Et erit firmamentum in 
terra in summis montium, su- 
perextolletur super Libanum 
fructus ejus: et florebunt de 
civitate sicut fcenum terras. 

4. He shall judge the poor of 
the people, and he shall save 
the children of the poor: and 
he shall humble the oppressor. 

5. And he shall continue with 
the sun, and before the moon, 
throughout all generations. 

6. He shall come down like 
rain upon the fleece : and as 
showers falling gently upon 

7. In his days shall justice 
spring up, and abundance of 
peace : until the moon be 
taken away. 

8. And he shall rule from sea 
to sea : and from the river unto 
the ends of the earth. 

9. Before him the Ethiopians 
shall fall down : and his ene 
mies shall lick the ground. 

10. The kings of Tharsis and 
the islands shall offer presents : 
the kings of the Arabians and 
of Saba shall bring gifts : 

11. And all kings of the earth 
shall adore him : all nations 
shall serve him : 

12. For he shall deliver the 
poor from the mighty: and the 
needy that had no helper. 

13. He shall spare the poor 
and needy : and he shall save 
the souls of the poor. 

14. He shall redeem their 
souls from usuries and ini 
quity: and their name shall be 
honorable in his sight. 

15. And he shall live, and to 
him shall be given of the gold 
of Arabia, for him they shall 
always adore, they shall bless 
him all the day. 

16. And there shall be a fir 
mament on the earth, on the 
tops of mountains, above Liba- 
nus shall the fruit thereof be 
exalted : and they of the city 
shall flourish like the grass of 
the earth. 

Psalm IV.LXXI. of Psalter. 201 

17. Sit nomen ejus benedic- 17. Let his name be blessed 
turn in saecula : ante solem for evermore: his name con- 
permanet nomen ejus. tinueth before the sun. 

18. Et benedicentur in ipso 18. And in him shall all the 
omnes tribus terrse : omnes tribes of the earth be blessed ; 
gentes magnificabunt eum. all nations shall magnify him. 

19. Benedictus Dominus 19. Blessed be the Lord the 
Deus Israel, qui facit mirabilia God of Israel, who alone doth 
solus: wonderful things : 

20. Et benedictum nomen 20. And blessed be the name 
majestatis ejus in aeternum : et of his majesty forever: and the 
replebitur majestate ejus om- whole earth shall be filled with 
nis terra : fiat, fiat. his majesty : So be it. So be it. 

i. Give to the king the grace to judge justly, and grant to 
the son of David a righteous justice like Thine own. 

3. "Mantes." This word is variously understood. Maldo- 
natus understands it as if it were Undique ; and meaning: May 
peace be enjoyed everywhere, even on the mountains. Emma 
nuel Sa writes: Monies, id est, primores, sen prafectithz. chief 
men or rulers. Malvenda : Monies, id est, totum regnuin monti- 
bus abundans the whole kingdom abounding with mountains. 
It is in this way Bossuet, with Bellarmine and Menochius, 
explains the verse: Descendat de coelo pax et justitia, et super 
regnum Israeliticum requiescat May peace and justice descend 
from heaven and rest upon the kingdom of Israel. Lastly, 
Mariana, and with him Tirinus, says: Montes, ubi scilicet solent 
esse latrones et ferce Mountains, that is, where robbers and wild 
beasts are wont to be. This last interpretation, as Lallemant 
thinks, seems to be the most probable. Hence the sense would 
be : May the mountains and the hills receive peace for the good 
of the people, that is: may even the people of the mountains, 
who are usually fierce and turbulent, taste the sweetness of 
peace and enjoy the fruits of the justice of the prince. 

5. "Ante lunam." Translation of St. Jerome : Ultra lunam 
Beyond the moon. That is: His kingdom shall endure as long 
as the sun and the moon, and even beyond that. 

6. "Vellus." About this word there is a great diversity of 
opinion. Malvenda, Bellarmine, Menochius, Tirinus, etc., un 
derstand by it the fleece, or skin covered with wool, upon which 
Gedeon asked that all the dew that fell from heaven might be 
collected {Judges, vi. 37). Others, as Maldonatus, Mariana, 
Bossuet, Mattei, with Mark Marino, and Father Lallemant, are 

2O2 Thursday at Matins. 

of opinion that the word Vellus here means something cut or 
shorn; hence Lallemant translates the passage thus: His com 
ing to the throne will be like a rain that waters a meadow newly 
mown. But the first interpretation agrees better with that of 
St. Ambrose, Rupertus, and Procopius, who understand by the 
fleece the Mother of God, and by the dew the divine Word, 
who came down gently as the dew into the womb of the Virgin 
Mary, by the operation of the Holy Ghost. Moreover, the 
verse taken in this sense, has a better connection with the fol 
lowing : Orietur in diebus ejus justitia et abundant ia pads In 
his days shall justice spring up, and abundance of peace. This 
is certainly to be understood of the coming of the Messias. 1 

7. "In diebus ejus" Under his reign. "Donee auferatur 
tuna." This happy state will last till the end of the world. 

8. "A flumine" St. Augustine, Theodoret, etc., understand 
by the river, the Jordan, because it was there, at the baptism of 
Jesus Christ, the eternal Father s voice was heard saying : Hie 
est Filius meus dilcctus, in quo mihi complacui This is my be 
loved Son in whom I am well pleased (Matt. iii. 17). 

9. "Terrain lingent." Shall lick the earth, that is, shall bow 
down to kiss the earth that is under his feet. 

10. " Reges Tharsis, et insul<z." The kings of India and the 
inhabitants of the isles. 

11. These verses, from verse 5th, can apply only to Jesus 

12. " Pauper em." The weak, or the feeble. 2 

13. "Parcel." According to the Chaldee : Miserebitur He 
will have compassion. 

1 Let us add to these authorities the authority of St. Bernard, who 
(De Lattd. Virg. Matris, s. 2) thus applies this verse: " Descendet sicut 
pluvia in vellus." The Son of God at first descended into the womb of 
the Blessed Virgin without show and noise, like gentle dew on pure 
wool; but afterwards as an abundant rain: " t sicut stillicidia super 
terrain" he spread over the whole earth with show and noise; namely, 
the show of miracles and the sound of the voices of the preachers of the 

2 By "Pauperem" Poor, Bellarmine understands the human race 
after its fall, despoiled of all its goods, and incapable of help from any 
creature. By " A potente" the Powerful, he understands the devil, 
whose miserable slave man had become. 

Psalm VLXXIL of Psalter. 203 

14. "Ex itsuris." According to the Chaldee: Ab oppressionc 
From oppression. " Et iniquttate." And from iniquity, that 
is, from injustice. 

15. "Vivet." He shall live, that is, his reign shall be ever 
lasting. "Vivet et dabitur ei" According to the Hebrew: 
Vivct, et dabit el. Hence Maldonatus thus interprets this pas 
sage : The poor delivered by him shall live, and out of grati 
tude will give him gold of Arabia. "Adorabunt de ipso! St. 
Jerome translates: Orabunt de eo. These words are thus com 
mented upon by Emmanuel Sa: De eo, id cst, pro eo. The 
people will continually pray for him and for the prosperity of 
his kingdom. 1 

16. " Firmamentum" The Hebrew text, St. Jerome, Bellar- 
mine, Mattei, Lallemant, and all the interpreters of the Com 
pilation of Venice, attest that Firmament um is put here for 
Frumentwn; and this is the explanation that is given : There 
will be such an abundance of wheat upon earth, and even on 
the summits of the mountains, that its fruits will rise above 
Lebanon, that is, the ears will rise higher than the cedars of 
Lebanon ; and the inhabitants of the city of God, which is the 
Church, shall flourish or spring up like the herb of the field. 

17. " Nomcn ejus" The name of this new king. "Ante 
solem" According to the Hebrew: Coram sole; and as St. 
Jerome translates: Ultra solem. "Permanet." According to 
St. Jerome, Menochius, Bossuet, etc., this verb is to be under 
stood in the future. 


This psalm describes the wretched happiness of the wicked and the 
blessed afflictions of the just, since the end of the one class will be very 
different from that of the other. We learn, hence, not to be astonished 
when we see the wicked prosper and the good afflicted. 2 

1 " Adorabitnt de ipso semper." Bellarmine s explanation is: Kedempli 
ab ipso adorabunt Deum verum ex ipsius ritu, doctrina, et institution*, 
usque ad mundi consttmmationew Those redeemed by Jesus Christ will 
adore the true God according to Christ s own rite , teaching, and institution. 
And Gaume translates: He shall always be adored on his own account. 

2 The psalmist makes the man who is just, but poor and afflicted, 
speak: at first, he confesses that at the sight of the prosperity of the 
impious here below, of whom he gives a description, he was tempted 


Thursday at Matins. 

1. QUAM bonus Israel Deus 
his, qui recto sunt corde ! 

2. Mei autem pene moti sunt 
pedes : pene effusi sunt gres- 
sus mei. 

3. Quiazelavi super iniquos, 
pacem peccatorum videns. 

4. Quia non est respectus 
morti eorum : et firmamentum 
in plaga eorum. 

5. In labore hominum non 
sunt, et cum hominibus non 

6. Ideo tenuit eos superbia, 
operti sunt iniquitate et impie- 
tate sua. 

7. Prodiit quasi ex adipe ini- 
quitas eorum : transierunt in 
affectum cordis. 

8. Cogitaverunt, et 1 o c u t i 
sunt nequitiam : iniquitatem 
in excelso locuti sunt. 

9. Posuerunt in coelum os 
suum : et lingua eorum transi- 
vit in terra. 

10. Ideo con vertetur populus 
meus hie : et dies pleni inveni- 
entur in eis. 

u. Et dixerunt: Quomodo 
scit Deus, et si est scientia in 
excelso ? 

12. Ecce ipsi peccatores, et 
abundantes in saeculo, obtinue- 
runt divitias. 

13. Etdixi: Ergo sine causa 
justificavi cor meum, et lavi 
inter innocentes manus meas : 

1. How good is God to 
Israel, to them that are of a 
right heart ! 

2. But my feet were almost 
moved : my steps had well nigh 

3. Because I had a zeal on 
occasion of the wicked, seeing 
the prosperity of sinners. 

4. For there is no regard 
to their death : nor is there 
strength in their stripes. 

5. They are not in the labor 
of men, neither shall they be 
scourged like other men : 

6. Therefore pride hath held 
them fast, they are covered 
with their iniquity and their 

7. Their iniquity hath come 
forth, as it were from fatness : 
they have passed into the af 
fection of the heart. 

8. They have thought and 
spoken wickedness : they have 
spoken iniquity on high. 

9. They have set their mouth 
against heaven : and their 
tongue hath passed through 
the earth. 

10. Therefore will my people 
return here : and full days shall 
be found in them. 

11. And they said: How doth 
God know? and is there knowl 
edge in the Most High? 

12. Behold these are sinners, 
and j T/ abounding in the world 
they have obtained riches. 

13. And I said : Then have I 
in vain justified my heart, and 
washed my hands among the 
innocent : 

to be worried, so much so that he was on the point of losing faith in 
divine Providence; but afterwards, in verse 15 and in the following 
verses, he acknowledges his wrong, humbles himself before God, and 
renders homage to his justice and his goodness; he concludes, verse 24, 
in expressing the liveliest sentiments of confidence and love. 

Psalm V.LXXII. of Psalter. 


14. Et fui flagellatus tota 
die, et castigatio mea in matu- 

1 5. Si dicebam : Narrabo sic : 
ecce nationem filiorum tuorum 

1 6. vEstimabam utcognosce- 
rem hoc, labor est ante me : 

17. Donee intrem in Sanctu- 
arium Dei : et intelligam in 
novissimis eorum. 

1 8. Verumtamen propterdo- 
los posuisti eis : dejecisti eos 
dum allevarentur. 

19. Quomodo facti sunt in 
desolationem, subito defece- 
runt : perierunt propter iniqui- 
tatem suam. 

20. Velut somnium surgen- 
tium Domine, in civitate tua 
irnaginem ipsorum ad nihilum 

21. Quia inflammatum est 
cor meum, et renes mei com- 
mutati sunt : et ego ad nihilum 
redactus sum, et nescivi. 

22. Ut jumentum factus sum 
apud te : et ego semper tecum. 

23. Tenuisti manum dexte- 
ram meam : et in voluntate 
tua deduxisti me, et cum gloria 
suscepisti me. 

24. Quid enim mihi est in 
coelo ? et a te quid volui super 
terrain ? 

25. Deficit caro mea, et cor 
meum : Deus cordis mei, et 
pars mea Deus in aeternum. 

26. Quia ecce, qui elongant 
s<- at te, peribunt: perdidisti 

14. And I have been scourged 
all the day, and my chastise 
ment hath been in the morn 

15. If I said: I will speak 
thus : behold 1 should con 
demn the generation of thy 

16. I studied that I might 
know this thing, it is a labor 
in my sight : 

17. Until I go into the sanc 
tuary of God : and understand 
concerning their last ends. 

1 8. But indeed for deceits 
thou hast put it to them : when 
they were lifted up thou hast 
cast them down. 

19. How are they brought to 
desolation, thev have suddenly 
ceased to be : they have per 
ished by reason of their ini 

20. As the dream of them 
that awake, O Lord, so in thy 
city thou shalt bring their im 
age to nothing. 

21. For my heart hath been 
inflamed, and my reins have 
been changed: and I am 
brought to nothing, and I 
knew not. 

22. I am become as a beast 
before thee : and I am always 
with thee. 

23. Thou hast held me by my 
right hand : and by thy will 
thou hast conducted me, and 
with thy glory thou hast re 
ceived me. 

24. For what have I in 
heaven ? and besides thee 
what do I desire upon earth ? 

25. For thee my flesh and my 
heart hath fainted away: thou 
art the God of my heart, and 
the God that is my portion 

26. For behold, they that go 
far from thee shall perish : thou 

206 Thursday at Matins. 

omnes, qui fornicantur abs te. hast destroyed all them that 

are disloyal to thee. 

27. Mihi autem adhaerere 27. But it is good for me to 
Deo bonum est : ponere in stick close to my God, to put 
Domino Deo spem meam : my hope in the Lord God : 

28. Ut annuntiem omnes 28. That I may declare all 
praedicationes tuas, in portis thy praises, in the gates of the 
filiae Sion. daughter of Sion. 

1. "Israel." To Israel, or towards the people of Israel. 
Father Lallemant has understood this name as if it were in the 
genitive; but in the Greek it is preceded by the article in the 
dative, and so in the Hebrew text, of which the sense is: Certe 
bonus est Dens Israeli Truly, God is good to Israel. It is thus 
that Bossuet, with several others, explains it. 

2. That is to say: My belief was almost shaken through the 
emotion that I felt. 

3. " Super iniquos" St. Jerome s translation is: Contra ini- 
quos. " Paccm pcccatorum videns" *- At seeing the peace in 
which sinners live on account of the prosperity which they 
enjoy, or to speak more correctly, which they flatter themselves 
that they enjoy. 

4. " Quia non est respectus morti eorttm." St. Jerome trans 
lates : Quod non recogitaverint de morte sua Because they have 
not reflected on their death. " Et firmamentum in plaga 
eorum." This passage is obscure, and is differently explained 
by interpreters. The word Firmamentum presents the greatest 
difficulty; But Gordona observes that if the particle Non be 
repeated, by understanding Et as Nee, the sense becomes easy. 
Thus: " Nee est firmamentum in plaga eorum ;" hoc est : Si quod 
tilts accidit malum, cito transit, leve est, et sine firmamento Nor 
is there firmness in their wounds; that is, if any evil happens 
to them, it quickly passes, it is light and has no firmness. 
Hence the most natural explanation seems to be this : And in 
their wound, that is, when they feel themselves tormented by 
the fear of death, their affliction has no strength or firmness, 
and does not last long. 

5. They are not in the travail of men, that is, they are exempt 
from poverty, from fatigues, and from other evils that afflict the 
generality of men ; so that they are not scourged, that is, they 
do not suffer with other men. 

1 Gaume has preferred the sense of the Vulgate. 

Psalm V.LXXII. of Psalter. 207 

7. " Prodiit quasi ex adipc iniquitas eorum." Their iniquity 
has been produced by fatness, that is, by the abundance of 
their good things of the earth. Such is the explanation of 
Menochius. "Transierunt in affcctum cordis." According to 
the Hebrew: Transierunt cogitationes cordis; that is : Omnia 
contingunt illis supra spent They all have come to surpass 
their desires by obtaining more than they wished and hoped 

8. They have meditated and uttered their wickedness, that 
is, they have employed their thoughts and their words to put 
in execution their wicked designs; and they have not been 
ashamed to publish their iniquity "in excelso " as from a high 
place, to make it known to the whole world. 

9. They have opened their mouth ever against heaven ; that 
is, according to Bellarmine, against God and his saints, and 
they have not abstained either from employing their tongue on 
earth against men. Malvenda s comment is: Quasi die at : Nee 
Deo nee hominibus parcunt As though he would say : They 
spare neither God nor man. 

10. Wherefore my people shall turn and see that for these 
impious men, notwithstanding their iniquity, these are days full 
of worldly satisfaction. Such is the explanation of Bellarmine 
and Lallemant. 

11. And the men of my people say: How can it be that God, 
in whom is the science or knowledge of all that comes to pass 
on earth, should know this; and it may be added, should per 
mit it ? 

12. ^ Abundant es in sceculo" According to the Hebrew : Pa- 
cifici sceculi. Behold these sinners abound in riches in this 
world, so that they are esteemed as those who enjoy peace on 

13. "Sine causa justificavi" According to the Hebrew: 
Frustra mundavi. "Inter innocentes" That is, with the inno 

14. " Flagellatus" Scourged, chastised ; that is, afflicted by 
the wicked. 

15. St. Jerome s translation: Et dixi: Si narravero sic, ecce 
generationem filiorum tuorum reliqui. The sense of the verse 

is; But afterwards I said: If I spoke thus, I should do wrong, 

2o8 Thursday at Matins. 

and I should come to abandon the society of Thy children, 
that is, to disapprove of the religion of Thy faithful. 

1 6. I thought to be able to understand this conduct of Thy 
Providence; but I perceived that my labor was vain. "Labor 
est ante me." That is, above my comprehension. 

17. " In sanctuarium" According to Bossuet : In arcanum ; 
or according to Malvenda : In sacratiora adyta. The sense of 
the verse is : Until, by means of prayer, I enter into the sanc 
tuary, that is, into the secret judgments of God ; and then I 
came to understand the end of sinners, and what will be the 
miserable end of their happiness here on earth. 

1 8. " Posuisti ez s." Menochius says: Subintellige " Mala" ut 
habent aliqui textus gr&ci Here we must supply Mala, as being 
understood, which some of the Greek texts have. The sense, 
then, is : Nevertheless, because of the deceits which they em 
ploy to exalt themselves, Thou hast prepared punishment for 
them ; Thou hast caused their feet to fail them, and hast cast 
them down whilst they sought to raise themselves to power 
here on earth. 

20. "Velut somnium surgentium" St. Jerome translates: 
Quasi somnium evigilantis. "In civitate tua." According to 
Menochius : In superna civitate. That is : O Lord ! at the end 
of all things, these miserable men shall be afflicted, as those are 
afflicted who, after dreaming that they have come to a great 
fortune, find themselves on awaking in the same poverty as 
before; and whereas Thy faithful servants shall be honored, in 
Thy city of heaven, they on the contrary shall be excluded 
from it, and the great figure that they have made in the world 
will be brought to nothing. 

21 . " Inflammatum est cor meum, et renes met commutati sunt." 
According to the Septuagint : Latatum est cor meum, et renes 
met dilatati sunt ; and as Mattei says, the same version is found 
in St. Ambrose, as also in the ancient psalters. The passage is 
thus explained : Wherefore my heart was inflamed with joy and 
my reins were stirred with gladness, when I saw my fears 
vanish. " Et ego ad nihilum redactus sum, et nescivi." And at 
the same time I was brought to naught, that is, I became aware 
of my own nothingness, of which I was before ignorant. 

22. I confess that hitherto I have been like a beast of burden, 
not knowing the truth of my nothingness; and, therefore, 

Psalm VI.LXXIIL of Psalter. 209 

henceforth, I desire to be always united to Thee, who art my 
only good. 

23. Thou hast held my right hand ; that is, Thou hast kept 
me up, so that I might not be lost; Thou hast led me to live 
according to Thy will, and Thou hast covered me with glory. 

25. My flesh and my heart have failed, that is, can no longer 
resist the attraction of Thy love, which draws me to Thee; 
Thou art the God of my heart ; it is for Thee alone to possess 
it eternally; Thou alone must be my portion and all my good. 

26. Those that withdraw from Thee will in the end perish ; 
for Thou justly sendest to perdition those that love other 
objects than Thee. It is thus that Menochius, Sa, Mariana, 
and Tirinus understand the expression : " Qui fornicantur 
abs te." 1 

27. My only good is to adhere and entirely unite myself to 
God, and to place in him all my hopes. 

28. And thus I hope, one day, to publish Thy glories in Jeru 
salem, which is called the daughter of Jerusalem. 2 


The Jewish people, submissive and humbled, weep over their cap 
tivity and the destruction of the temple; then, imploring Heaven to 
favor their religion and their kingdom, the children of Israel called to 
mind the many prodigies worked by God and the numerous benefits 
received from his bounty. Bellarmine and other interpreters think that 
there is question here of the persecution of Antiochus at the time of the 
Machabees. This psalm may be used for asking God s help in the 
persecutions that the Church suffers at the hands of her enemies. 

i. UT quid Deus repulisti in i. O GOD, why hast thou cast 
finem : iratus est furor tuus us off unto the end : why is thy 
super oves pascuae tuae? wrath enkindled against the 

sheep of thy pasture ? 

1 A metaphor frequently used in Scripture. It makes us understand 
that there exists between God and the soul of his servant a union 
similar to that of married persons; so that the soul that violates this 
happy union by giving way to an inordinate love of creatures, or to 
sin, especially to apostacy, becomes in reference to God like a spouse 
that has committed the sin of adultery. See Psalm cv. 37. 

2 See Psalm ix. 14. 


Thursday at Matins. 

2. Memor esto congrega- 
tionis tuae, quam possedisti ab 

3. Redemisti virgam heredi- 
tatis tuae : mons Sion, in quo 
habitasti in eo. 

4. Leva manus tuas in super- 
bias eorum finem : quanta ma- 
lignatus est inimicus in sancto ! 

5. Et gloriati sunt qui ode- 
runt te : in medio solemnitatis 

6. Posuerunt signa sua, sig- 
na: et non cognoverunt sicut 
in exitu super summum. 

7. Quasi in silva lignorum 
securibus exciderunt januas 
ejus in idipsum : in securi, et 
ascia dejecerunt earn. 

8. Incenderunt igni Sanctu- 
arium tuum : in terra pollue- 
runt tabernaculum n o m i n i s 

9. Dixerunt in corde suo 
cognatio eorum simul : quies- 
cere faciamus omnes dies fes- 
tos Dei a terra. 

10. Signa nostra non vidi 
mus, jam non est Propheta : et 
nos non cognoscet amplius. 

n. Usquequo Deus impro- 
perabit inimicus : irritat adver- 
sarius nomen tuum in finem? 

12. Ut quid avertis manum 
tuam, et dexteram tuam, de 
medio sinu tuo in finem ? 

13. Deus autem Rex noster 
ante saecula: operatus est sa- 
lutem in medio terrae. 

14. Tu confirmasti in virtute 

2. Remember thy congrega 
tion, which thou hast possessed 
from the beginning. 

3. The sceptre of thy inher 
itance -which thou hast re 
deemed : mount Sion in which 
thou hast dwelt. 

4. Lift up thy hands against 
their pride unto the end : see 
what things the enemy hath 
done wickedly in the sanctuary! 

5. And they that hate thee 
have made their boasts : in the 
midst of thy solemnity. 

6. They have set up their 
ensigns for signs : and they 
knew not both in the going 
out, and on the highest top. 

7. As with axes in a wood of 
trees, they have cut down at 
once the gates thereof: with 
axe and hatchet they have 
brought it down. 

8. They have set fire to thy 
sanctuary: they have defiled 
the dwelling place of thy name 
on the earth. 

9. They said in their heart, 
the whole kindred of them to 
gether : Let us abolish all the 
festival days of God from the 

10. Our signs we have not 
seen, there is now no prophet : 
and he will know us no more. 

11. How long, O God, shall 
the enemy reproach : is the 
adversary to provoke thy name 
forever ? 

12. Why dost thou turn away 
thy hand, and thy right hand 
out of the midst of thy bosom 
forever ? 

13. But God is our king be 
fore ages : he hath wrought 
salvation in the midst of the 

14. Thou by thy strength 

Psalm VLLXXIIL of Psalter. 1 1 1 

tua mare : contribulasti capita 
draconum in aquis. 

15. Tuconfregisti capita dra- 
conis : dedisti eum escam po- 
pulis ^thiopum. 

16. Tu dirupisti fontes, et 
torrentes: tu siccasti fluvios 

17. Tuus est dies, et tua est 
nox; tu fabricatus es auroram 
et solem. 

18. Tu fecisti omnes termi- 
nos terrae: aestatem et ver tu 
plasmasti ea. 

19. Memor esto hujus, ini- 
micus improperavit Domino: 
et populus insipiens incitavit 
nomen tuum. 

20. Ne tradas bestiis animas 
confitentes tibi, et animas pau- 
perum tuorum ne obliviscaris 
in finem. 

21. Respice in testamentum 
tuum : quia repleti sunt, qui 
obscurati sunt terrae, domibus 

22. Neavertatur humilisfac- 
tus confusus : pauper et inops 
laudabunt nomen tuum. 

23. ExurgeDeus, judicacau- 
sam tuam : memor esto impro- 
periorum tuorum, eorum quae 
ab insipiente sunt tota die. 

24. Ne obliviscaris voces ini- 
micorum tuorum : superbia 
eorum, qui te oderunt, ascen- 
dit semper. 

didst make the sea firm : thou 
didst crush the heads of the 
dragons in the waters. 

15. Thou hast broken the 
heads of the dragon : thou hast 
given him to be meat for the 
people of the Ethiopians. 

16. Thou hast broken up the 
fountains and the torrents: 
thou hast dried up the Ethan 

17. Thine is the day, and 
thine is the night: thou hast 
made the morning light and 
the sun. 

1 8. Thou hast made all the 
borders of the earth : the sum 
mer and the spring were formed 
by thee. 

19. Remember this, the ene 
my hath reproached the Lord : 
and a foolish people hath pro 
voked thy name. 

20. Deliver not up to beasts 
the souls that confess to thee, 
and forget not to the end the 
souls of thy poor. 

2 1 . Have regard to thy cove 
nant : for they that are the ob 
scure of the earth, have been 
filled withdwellingsof iniquity. 

22. Let not the humble be 
turned away with confusion : 
the poor and needy shall praise 
thy name. 

23. Arise, O God, judge thine 
own cause : remember thy re 
proaches with which the fool 
ish man hath reproached thee 
all the day. 

24. Forget not the voices of 
thy enemies : the pride of them 
that hate thee ascendeth con 

2. "Ab t nitio" Menochius understands by this the time 
when the people of Israel had no other king than God : Qua 
nullum habnit regent ante te. 

3. " Vzrgam." According to St. Augustine, Theodoret, Sym- 

2 1 2 Thursday at Matins. 

machus, Euthymius, Bellarmine, and Mattel : Sceptrum or Reg- 
num. Explanation : Thou didst redeem the sceptre of Thy 
inheritance, that is, the kingdom of the Promised Land, by 
driving out the enemies that occupied it; there is Mount Sion, 
where Thou hast vouchsafed to dwell for our good. 

4. Raise the hands of Thy dread power, to strike down en 
tirely their arrogance ; Thou knowest how many evils this hos 
tile people has wrought in the holy place; that is, in the holy 
city, or in the holy Temple. 

5. Those that hated Thee have gloried in their insults com 
mitted in the Temple when solemnities were offered to Thy 
name. " In media solemnitatis tuce" According to Menochius : 
Dum sacra solemnia peragerentur Whilst the sacred solemni 
ties were going on. 

6. " Posuerunt signa sua, signal They have placed their 
signs, that is, their banners, on the summit of the Temple. 
" Et non cognoverunl" According to St. Jerome, Theodoret, 
Tirinus, etc. : Neque curarunt quantus honor deberetur Templo 
tno And had no thought of how great honor was done to Thy 
Temple. " Sicut in exitu." According to Mattei : As a com 
mon thoroughfare ; or, according to Lallemant : As the vilest 
place to be found in the whole city. 

12. Why holdest Thou Thy hand afar off, and almost wholly 
idle, in Thy bounteous bosom, without pouring upon us Thy 
accustomed graces ? 

13. "In media terrce" Mazzocchi says that this is a Hebra 
ism, and that it means the same as In terra. 

14. Here the psalmist begins to relate the wonders wrought 
in behalf of his people : By Thy virtue, or by Thy power, Thou 
didst make the sea firm and stable, after having divided it for 
the passage of the Hebrews; and Thou didst lay low, sub 
merged in those waters, the heads of the dragons, that is, the 
chiefs of the Egyptians; as is explained by Euthymius and 
other interpreters. 

15. Thou didst break the pride of the dragon; that is, of this 
hostile people who, being sunk, was made by Thee the prey of 
the Ethiopians, who reaped the spoils. According to Mal- 
venda and Menochius, by the Ethiopians are meant properly 
the Arabians who inhabit, the shores of the Red Sea, and are 
called Ethiopians in Scripture. 

Psalm VLLXXIIL of Psalter. 21 

1 6. " Dirupisti f antes et torrentes." According to Bellar- 
mine : Dirupta petra,fecisti scaturire fontes et torrentes When 
Thy people passed through the desert, Thou, from a dry rock 
broken by Moses, didst cause to spring forth fountains and 
torrents of water. " Siccasti fluvios Ethan" Thou didst dry 
up the river Ethan. Bellarmine, Menochius, Lallemant, and 
Panigarola understand here the river Jordan ; but Mattei says 
that it is in vain to seek what is this river Ethan, and that this 
word is rather an adjective, which means Rapid. In fact, St. 
Jerome translates : Flumina fortia Strong rivers. Bellarmine, 
Menochius, and Tirinus also give this meaning. Rotigni and 
Mattei say, however, with Bellarmine: Interpretes cceteri relin- 
quere maluerunt ipsain vocem hebraicam non interpretatam 
that is, they prefer to leave the word untranslated. 

17. " Tuus est dies, et tua est no.r." That is : Thou hast made 
both the day and the night. 

1 8. "sEstatem et ver." By the summer and the spring is 
meant the whole year ; because anciently, say the learned, the 
year was divided only in two parts ; and in fact, according to 
the Hebrew, instead of " Ver" it is Hyemem Winter. 

19. " Hujus." Some refer this pronoun to what has gone 
before as if the psalmist said : O Lord ! remember this, namely, 
these works of Thine. But others more commonly, with Bel 
larmine, refer it to that which follows, in this sense : Have 
before Thy eyes what I am about to say to Thee. " Incitavit. " 
Has provoked or blasphemed. 

20. " Ne tradas best Us animas confitentes tibi." Abandon not 
to the power of these wild beasts, as are these our enemies, the 
lives of those that are faithful to Thee. 

21. " Testamcntum tuum." That is, the covenant that Thou 
hast made with our fathers. " Qui obscurati sunt terrce." Ac 
cording to Bellarmine : Qui obscurati sunt in terra, viles et bar- 
bari homines. " Infquitatem" that is, Inique. Hence this inter 
pretation : Consider how these vile men have unjustly possessed 
themselves of our houses and of all our property. This second 
part of the verse is very obscure, as Mattei and others remark. 

22. Permit not, O Lord ! that Thy people, after having been 
so humiliated, should be brought to confusion : they are poor, 
are needy; but raised up by Thee, they will know how to praise 
Thy name and to give Thee thanks. 


Thursday at Matins. 

23. " Causam tuam." This cause which is not only ours, but 
in truth Thy own. 

24. " Voces." The blasphemies. 


In this psalm a prayer is offered to God to hasten to the help of the 
good and the punishment of the wicked. Yet it is in some way a dia 
logue between God and his people who are in slavery. May the just 
here learn to reanimate their courage, and the wicked to tremble. 1 

1. WE will praise thee, O 
God : we will praise, and we 
will call upon thy name. 

2. We will relate thy won 
drous works : when I shall 
take a time, I will judge jus 

3. The earth is melted, and 
all that dwell therein : I have 
established the pillars thereof. 

4. I said to the wicked : Do 
not act wickedly : and to the 
sinners: Lift not up the horn. 

5. Lift not up your horn 
on high : speak not iniquity 
against God. 

6. For neither from the east, 
nor from the west, nor from 
the desert hills : for God is 
the judge. 

7. One he putteth down, and 
another he lifteth up : for in 
the hand of the Lord there is 
a cup of strong wine full of 

8. And he hath poured it 
out from this to that, but the 
dregs thereof are not emptied : 
all the sinners of the earth 
shall drink. 

9. But I will declare for 
ever : I will sing to the God of 

1 According to Bellarmine and others it is a notice addressed to all 
men to induce them to lay aside pride in the expectation of God s 

1. CONFiTEBiMURtibiDeus: 
confitebimur, et invocabimus 
nomen tuum. 

2. Narrabimus mirabilia tua: 
cum accepero tempus, ego jus- 
titias judicabo. 

3. Liquefacta est terra, et 
omnes qui habitant in ea : ego 
confirmavi columnas ejus. 

4. Dixi iniquis : Nolite ini- 
que agere : et delinquentibus : 
Nolite exaltare cornu. 

5. Nolite extollere in altum 
cornu vestrum : nolite loqui 
adversus Deum iniquitatem. 

6. Quia neque ab Oriente : 
neque ab Occidente, neque a 
desertis montibus : quoniam 
Deus judex est. 

7. Hunc humiliat, et hunc 
exaltat : quia calix in manu 
Domini vini meri plenus misto. 

8. Et inclinavit ex hoc in 
hoc : verumtamen faex ejus 
non est exinanita: bibent 
omnes peccatores terrae. 

9. Ego autem annuntiabo in 
saeculum : cantabo Deo Jacob. 

Psalm V1LLXXIV. of Psalter. 1 1 5 

lo. Et omnia cornua pecca- 10. And I will break all the 
torum confringam : et exalta- horns of sinners : but the horns 
buntur cornua justi. of the just shall be exalted. 

2. " Cum accepero tempus" That is : When the fitting time 
has come. (Here it is God that speaks). " Justitias judicabo" 
Quodjustum est, decernamWhat is just I will determine. This 
is the explanation of Tirinus with St. Jerome and Theodoret. 

3. " Liquefacta est" St. Jerome translates : Dtssolvetur. 
Then in the time of my vengeance the earth shall be dissolved, 
and all its inhabitants with it through the terror that they shall 
feel ; but I will again set up its columns, that js, its foundations, 
its solidity. This verse is obscure, and different interpretations 
are given of it. 

4. (Some think that God continues to speak ; but Lallemant 
with more probability says that it is the psalmist who speaks 
here). "Cornu." According to Bellarmine : Superbiam Pride. 

5. " Cornu vestrum" According to the Chaldee : Gloriam 
vestramDo not take pride in your glory. 

6. " NequeabOriente" . . . According to Bossuet and Mattei 
here should be supplied : Veniet vobts auxilium. The sense is : 
At the time of punishment there shall come to you no help, 
neither from the East nor from the West. . . . Others explain 
thus : In vain will you hope to fly for refuge in the East. . . . 
But the former explanation is more common, and pleases me 
better. " Quoniam Deitsjudex est" God himself being judge, 
no one can hinder the execution of his judgments. 

7. " Vim inert plenus misto." Full of pure wine, that is, of 
justice, and also, at the same time, of mixture, that is, of pity, 
so as to temper justice with mercy, as says St.- Jerome (In 
M alack, iii.) 

8. " Incltnavit." According to the Hebrew : Effudit, pro- 
pinavtt. From this cup thus tempered the Lord pours in turn 
one and the other on men, giving them at one time graces, at 
another punishments. " Verumtamen fax ejus non est extna- 
nita ; bibent omnes peccatores terra;." But let sinners know that 
the dregs, that is, the bitterest part of this cup, is not entirely 
emptied ; the wicked shall all drink of it. Bellarmine remarks 
that for sinners the greater part of their pains, besides those of 
this life, is reserved for them on the Day of Judgment. 

10. I will ever strive to repress and break down the pride of 


Thursday at Matins. 

sinners ; and will, on the other hand, publish the glory of the 
just, who shall be exalted. 


This psalm is a canticle of praise and thanksgiving which the jews 
address to God for having aided them to be victorious over their ene 
mies. Some Fathers believe that it was composed after the victory 
gained over the Assyrians and the defeat of the army of Sennacherib 
(4 Kings, xix. 35), th^ title of it being according to the Vulgate: Can- 
ticum ad Assyrios. But Grotius and Xavier Mattei think that David 
composed it after his victory over the Ammonites (2 Kings, x.), and 
that afterward Ezechias recited it after the defeat of the Assyrians. 
It may be used by Christians to thank God for having delivered them 
from their enemies. 

1. NOTUS in Judaea Deus : 
in Israel magnum nomen ejus. 

2. Et factus est in pace locus 
ejus : et habitatio ejus in Sion. 

3. Ibi confregit potentias ar- 
cuum, scutum, gladium et bel- 

4. Illuminans tu mirabiliter 
a montibus aeternis : turbati 
sunt omnes insipientes corde. 

5. Dormierunt somnum 
suum : et nihil invenerunt 
omnes viri divitiarum in ma- 
nibus suis. 

6. Ab increpatione tua Deus 
Jacob, dormitaverunt qui as- 
cenderunt equos. 

7. Tu terribilis es, et quis 
resistet tibi ? ex tune ira tua. 

8. De ccelo auditum fecisti 
judicium : terra tremuit et 

9. Cum exurgeret in judi 
cium Deus, ut salvos faceret 
omnes mansuetos terrae. 

10. Quoniam cogitatio ho- 
minis confitebitur tibi: et re 
liquiae cogitationis diem fes- 
tum agent tibi. 

1. IN Judea God is known: 
his name is great in Israel. 

2. And his place is in peace : 
and his abode in Sion. 

3. There hath he broken the 
powers of bows, the shield, the 
sword, and the battle. 

4. Thou enlightenest won 
derfully from the everlasting 
hills : All the foolish of heart 
were troubled. 

5. They have slept their 
sleep : and all the men of 
riches have found nothing in 
their hands. 

6. At thy rebuke, O God of 
Jacob, they have all slumbered 
that mounted on horseback. 

7. Thou art terrible, and 
who shall resist thee? from 
that time thy wrath. 

8. Thou hast caused judg 
ment to be heard from heaven : 
the earth trembled and was 

9. When God arose in judg 
ment, to save all the meek of 
the earth. 

10. For the thought of man 
shall give praise to thee : and 
the remainders of the thought 
shall keep holiday to thee. 

Psalm VIILLXXV. of Psalter. 2 1 7 

11. Vovete, et reddite Do- 11. Vow ye, and pay to the 
mino Deovestro : omnes qui in Lord your God: all you that 
circuitu ejus affertis munera. round about him bring pres 

12. Terribili et ei qui aufert 12. To him that is terrible, 
spiritum principum, terribili even to him who taketh away 
apud reges terrae. the spirit of princes, to the 

terrible with the kings of the 

2. " In pace. ". According to the Hebrew: /;/ Salem. The 
word Salem signifies Peace; but here it denotes the city of 
Jerusalem. Lallemant with others has, therefore, well trans 
lated the verse : He has chosen his dwelling-place in Jerusa 
lem, and his habitation on the mountain of Sion. 

3. He has broken: "the powers of the bows," that is, the 
bows of the hostile powers, and the shields, and the swords, 
and all the forces of their enemies who were making war. 

4. "A montibus (eternis" Nearly all the modern interpreters 
read according to the Hebrew : A montibus prccda or rapince ; 
and this agrees with the translation of St. Jerome : A montibus 
captivitatis. Whence it is thus explained : Thou, O Lord ! hast 
caused a marvellous light to shine forth from the mountains 
of plunder, that is, where our army seized on the spoils of the 
enemy. " Turbati sunt omnes insipientes corde." St. Jerome s 
translation is: Spoliati sunt superbi corde. The proud remained 
conquered and despoiled of everything. 

5. These men, so proud of their power and of their riches, 
stricken by the sleep of death, have no longer found anything 
in their hands. This is the translation of Lallemant ; but 
according to this sense I should prefer to render the verse 
thus : To the rich of the earth, at the hour of death, all the 
riches that they have possessed will seem like a dream, since 
then they will find nothing any more in their hands. Others, 
however, following the Hebrew text, which instead of " Dii i- 
tiarum" has Fortitudinis, explain the passage in a sense quite 
different, thus: They slept and on awaking they found no 
strength in their hands, that is, they saw that their strength 
was gone. Bossuet, quoting the translation of St. Jerome, in 
which we read the word Exercitus for Fortitudinis or Divi- 
tianim, gives still another interpretation : Parte exerciiits cccsa, 
et somnum mortis dormicnte, reliqui, eonterriti, nee pugnare 

2 1 8 Thursday at Matins. 

potuerimt. A part of the army being killed, the rest, seized 
with terror, were unable to fight anymore. I see no reason for 
departing from the first sense. The word Fortitudinis, given 
in the Hebrew, makes nothing against it ; for men of the 
world regard riches as their strength. This fully accords with 
the Hebrew text. 

6. By reason of Thy wrath, or of Thy chastisement, even 
those were smitten with death that thought themselves the 
strongest, because they were mounted on horseback. 

7. "Ex tune ira tiia." According to Estius and others: 
Cum ira tua fuerit commota When Thy anger is aroused. 

8. " Judzcium" The sentence of punishment launched against 
the enemy : " Terra tremuit, et quievit" The earth quaked 
with terror, and then at once there was calm. But according 
to the Hebrew, instead of " quievit" it is " siluit" That is : 
The inhabitants of the earth trembled and kept silence through 

9 " Mansuetos. " All those that are meek, that is, his humble 

10. This verse is obscure. Lallemant^xpluins it thus : Hence 
Thy servants who have received mercies from Thee will never 
think of them without thanking and praising Thee for them ; 
and the memory thereof will cause them to celebrate feasts in 
Thy honor. But others more commonly, as Maldonatus, Mal- 
venda, Grotius, Mariana, Rotigni, Mattei, etc., supported by 
the Hebrew text, which instead of the word " Cogitatio" gives 
Ira, explain it thus: For the fury of hostile man will cause us 
to praise Thy goodness and power on seeing his defeat ; and 
the remains of the enemy s fury will serve Thee for a feast, since 
it will move us to celebrate a festival in Thy honor, in order to 
praise Thee and return Thee thanks. 

12. " Quz aufert spiritum principum" Who takes away life 
from princes ; or, following this translation from the Hebrew : 
Qui coercet spiritum $rtnczpumVIho subdues the pride of 


According to a large number of interpreters, we have here the prayer 
that the captive people at Babylon offered up to God. However this 
may be, this psalm finds a natural place on the lips of those that are in 

Psalm IX.LXXVI. of Psalter. 2 1 9 

affliction, who aspire, as St. Augustine says, to leaving the exile of this 
earth in order to enter the heavenly country. 

1. VOCE mea ad Dominum 
clamavi : voce mea ad Deum, 
et intendit mihi. 

2. In die tribulationis meae 
Deum exquisivi, manibus meis 
node contra eum : et non sum 

3. Renuit consolari anima 
mea, memor fui Dei, et delec- 
tatus sum, et exercitatus sum, 
et defecit spiritus meus. 

4. Anticipaverunt vigilias 
oculi mei : turbatus sum, et 
non sum locutus. 

5. Cogitavi dies antiques : 
et annos seternos in mente 

6. Et meditatus sum nocte 
cum corde meo, et exercitabar, 
et scopebam spiritum meum. 

7. Numquid in seternum 
projiciet Deus : aut non appo- 
net ut complacitior sit adhuc ? 

8. Aut in finem misericor- 
diam suam abscindet, a gene- 
ratione in generationem ? 

9. Aut obliviscetur mise- 
reri Deus? aut continebit in 
ira sua misericordias suas? 

10. Et dixi, Nunc coepi : 
haec mutatio dexteroe Excelsi. 

11. Memor fui operum Do 
mini : quia memor ero ab ini- 
tio mirabilium tuorum. 

12. Et meditabor in omni 
bus operibus tuis: et in adin- 
ventionibus tuis exercebor. 

13. Deus in sancto via tua : 
quis Deus magnus sicut Deus 
noster? tu es Deus qui facis 

1. I cried to the Lord with 
my voice : to God with my 
voice, and he gave ear to me. 

2. In the day of my trouble 
I sought God, with my hands 
lifted up to him in the night : 
and I was not deceived. 

3. My soul refused to be 
comforted, I remembered God, 
and was delighted, and was 
exercised : and my spirit 
swooned away. 

. 4. My eyes prevented the 
watches: I was troubled, and 
I spoke not. 

5. I thought upon the days 
of old : and I had in my mind 
the eternal years. 

6. And I meditated in the 
night with my own heart, and 
I was exercised, and I swept 
my spirit. 

7. Will God then cast off 
forever: or will he never be 
more favorable again ? 

8. Or will he cut off his 
mercy forever, from genera 
tion to generation ? 

9. Or will God forget to 
show mercy ? or will he in his 
anger shut up his mercies? 

10. And I said, Now have I 
begun : this is the change of 
the right hand of the most 

11. I remembered the works 
of the Lord : for I will be mind 
ful of thy wonders from the 

12. And I will meditate on 
all thy works : and will be em 
ployed in thy inventions. 

13. Thy way, O God, is in 
the holy place: who is the 
great God like our God? Thou 
art the God that dost wonders, 


Thursday at Matins. 

14. Notam fecisti in popu- 
lis virtutem tuam : redemisti 
in brachio tuo populum tuum, 
filios Jacob, et Joseph. 

15. Viderunt te aquae Deus, 
viderunt te aquae : et timue- 
runt, et turbatae sunt abyssi. 

16. Multitude sonitus aqua- 
rum : vocem dederunt nubes. 

17. Etenim sagittse tuae 
transeunt : vox tonitrui tui in 

1 8. Illuxerunt coruscationes 
tuae orbi terrae : commota est 
et contremuit terra. 

19. In mari via tua, et se- 
mitae tuae in aquis multis : et 
vestigia tua non cognoscentur. 

20. Deduxisti sicut o v e s 
populum tuum, in manu Moysi 
et Aaron. 

14. Thou hast made thy 
power known among the na 
tions : with thy arm thou hast 
redeemed thy people, the chil 
dren of Jacob and of Joseph. 

15. The waters saw thee, O 
God, the waters saw thee : and 
they were afraid, and the 
depths were troubled. 

16. Great was the noise of 
the waters : the clouds sent 
out a sound. 

17. For thy arrows pass: 
the voice of thy thunder in a 

18. Thy lightnings enlight 
ened the world : the earth 
shook and trembled. 

19. Thy way is in the sea, 
and thy paths in many waters : 
and thy footsteps shall not be 

20. Thou hast conducted thy 
people like sheep, by the hand 
of Moses and Aaron. 

i. " Intendit mihi." The literal translation of the Hebrew 
is : Aures mihi prcebuit ; or according to St. Jerome : Exaudivit 

3. The following is the explanation of Lallemant : My soul 
plunged in sorrow, refused all consolation : I remembered God, 
and this memory filled me with joy; but the thought of my 
evils made me fall again into despondency. Other interpreters, 
as Malvenda, Maldonatus, Rotigni, and Mattei, follow the 
Hebrew text, which instead of the word " Delectatiis" gives 
Conturbatus. St. Jerome understands it in the same sense ; 
we read in his commentary: Mcmor fui Dei, et conturbabar. 
Qui olim, quamvis afflictus, audito Dei nomine, respirabam, 
nunc, minis ejus territus, divini nominis recordatione conttirbor. 
I remembered God, and was troubled. I who formerly, how 
ever much afflicted when I heard the name of God, would 
again breathe freely (or revive), now, terrified by his threats, 
am troubled at the recollection of the divine name. And so, 
following this interpretation of St. Jerome, which seems to be 
the one most received, the passage is explained thus : I remem- 

Psalm IX.LXX VI. of Psalter. 2 2 1 

bered God, and instead of being consoled by his remembrance, 
I was thereby still more troubled. " Exercitatus sum." St. 
Jerome translates thus : Loquebar in memetipso. The sense 
then of this latter part of the verse is: And speaking, com 
plaining, in myself, I remained anxious and restless through 
sadness, so that my spirit fainted within me. 

4. My eyes looked forward to the dawn, that is. I passed the 
whole night without being able to sleep because of the trouble 
that I suffered, and without saying a word. 

5. " Annas ceternos. " St. Jerome translates : Annos sceculorum 
I thought of the ancient days, and I had in my mind the ages 
of the past. David recalled to his memory, in order to comfort 
himself, the graces and the favors that he had formerly received 
from God, and the benefits conferred upon his people. 

6. " Et meditatus sum" According to the Hebrew: AY- 
cordabar cantici mei ; or, following the translation of St. 
Jerome: Psalmorum meorum. At night I meditated in my 
heart the time when I sang canticles; and thus I exercised 
myself, and searched out my spirit, that is, I examined my con 
science. " Scopebam" St. Augustine in his day read : Per- 
scrutabar I searched through. 

7. "Non apponet ut complacitior sit adhuc?" Will he not 
show himself more appeased and propitious ? Such is the 
sense that St. Jerome gives according to the Hebrew : Non 
repropitiabittir ultra ? And thus also Bellarmine, Bossuet, 
etc., understand it. 

10. " Hcec mutatio." Some understand this change in respect 
to God, following the translation of St. Jerome, who renders 
the verse thus: Et dixi : Imbecillitas mea est here : commutatio 
dexterce Excelsi. That is: I said that my weakness, or my 
wickedness, is the cause of the change of the right hand of the 
Most High, who from being clement has changed so as to be 
come severe. But others, as Lallemant, with St. Augustine, 
understand the change to be wrought in the psalmist who 
speaks: " Et dixi : Nunc ccepi . . ."; which is explained thus: 
I said that now I begin to breathe again by means of hope ; or, 
according to others, I have now determined to change my life, 
and this change is the work of the right hand of the Most 
High, that is, of divine grace, dispellentis, writes St. Augustine, 
priorem nebulam et cqliginem : of grace, which delivering me 

222 Thursday at Matins. 

from the cloud of darkness in which I was before, draws me to 
himself with a new light. St. Antony, the abbot, enjoined, 
upon his disciples to repeat every morning, when renewing the 
good intention of giving themselves entirely to God, these 
words : Et dixi : Nunc ccepi. 

11. "Quta" According to the Hebrew: Certc, quin etiam. 
And assuredly, I shall continue to remember the wonderful 
things which Thou, O my God, hast wrought since the begin 
ning of the world. 

12. "In adinventionibus tuts exercebor" St. Jerome trans 
lates : Adinventiones tuas loquar. And Bossuet explains the 
passage thus : Saptentice tuce arcana, et ad salutem nostram 
excogitata consilia I shall exercise myself in praising the 
loving inventions of Thy wisdom with a view to our salvation. 

13. "In sancto via tua." Bossuet: Vice tuce sancta. That 
is, following the explanation of Bossuet : Thy designs and Thy 
works are always in holiness. 

14. " Redemisti" Thou hast redeemed or delivered Thy 
people from the hands of their enemies. 1 

15. Tne waters saw Thee, O God Almighty! they were 
stricken with terror, and out of reverence and awe they drew 
back to their abysses, that is, to their lowest depths. Bellar- 
mine explains this of the waters of the Red Sea, which at the 
command of God divided to give a passage for the Hebrews. 

1 " Populum tuum , filios Jacob et Joseph The name of Joseph is 
frequently found in the psalms, with or instead of the name of the 
Patriarch Jacob, as representing the entire people of God. Several 
reasons may be given for this: God as well as Jacob, had a particular 
affection for Joseph, and preferred him to his brethren on account of 
his virtue; besides, the right of primogeniture, of which Ruben had 
rendered himself unworthy, was given to the family of Joseph (i Paral. 
vi.), and in the division of the promised land it formed two tribes in 
stead of one, those of Ephraim and Manasses, whom Jacob (Gen. xliii. 
5) had adopted and raised to the rank of his own sons, in transferring 
the birthright of Manasses to Ephraim. The tribe of Ephraim was 
established in the centre, and for a long time it had the privilege of 
possessing at Silo the Tabernacle with the Ark of the Covenant, as 
may be seen in the following psalm. Moreover, Bellarmine says 
(Ps. Ixxix. i) that Joseph, who had fed the people of Israel in Egypt, 
was looked upon as their chief. 

Psalm X.LXXVIL of Psalter. 223 

16. Then there was heard a great sound, that is, the great 
roaring of the waves of the sea, when they rushed on the 
Egyptians to overwhelm them ; the clouds also gave forth their 
voice, raining with fury on the enemies. 

17. Lallemant translates : Thy lightnings flashed on all sides, 
and Thy thunderbolts broke up the wheels of the enemy s 
chariots. But other interpreters render the sense better thus : 
The hailstones struck like arrows, and the voice of Thy thunder, 
that is, the thunder made a noise like that of a wheel creaking 
by reason of its rapid motion. " /;/ rota" Bossuet says: 
Instar rotcc rapide discurrentis. Thus also is it explained by 
Maldonatus and Mariana. 

19. " Vestigia tua non cognoscentur. St. Jerome translates: 
Vestigia tua non sunt agnita. Thy traces, that is, those of Thy 
people who passed over dry shod, were not known by the 
enemy, who remained submerged. 

This psalm recalls briefly all that the Lord has done for his people 
from the time of Moses till the days of David. The psalmist, while 
exalting the munificence of God, expresses his detestation of the ingrat 
itude of the Hebrews. 

1. ATTENDITE popule meus i. ATTEND, O my people, to 
legem meam : inclinate aurem my law: incline your ears to 
vestram in verba oris mei. the words of my mouth. 

2. Aperiam in parabolis os 2. I will open my mouth in 
meum : loquar propositiones parables : I will utter proposi- 
ab initio. tions from the beginning. 

3. Quanta audivimus, et cog- 3. How great things have we 
novimus ea : et patres nostri heard and known : and our 
narraverunt nobis. fathers have told us. 

4. Non sunt occultata a filiis 4. They have not been hid 
eorum, in generatione altera. from their children, in another 


5. Narrantes laudes Domini, 5. Declaringthe praises of the 
et virtutes ejus, et mirabilia Lord, and his powers, and his 
ejus quse fecit. wonders which he hath done. 

6. Et suscitavit testimonium 6. And he set up a testimony 
in Jacob : et legem posuit in in Jacob : and made a law in 
Israel. Israel. 

7. Quanta mandavit patri- 7. How great things he corn- 
bus nostris nota facere ea filiis manded our fathers, that they 
suis : ut cognoscat generatio should make the same known 
altera. to their children ; that another 

generation might know them. 


Thursday at Matins. 

8. Filii qui nascentur, et 
exurgent, et narrabunt filiis 
suis : 

9. Ut ponant in Deo spem 
suam, et non obliviscantur 
operum Dei : et mandata ejus 

10. Ne fiant sicut patres eo- 
rum : generatio prava et exas- 
perans : 

11. Generatio, quse non di- 
rexit cor suum : et non est cre- 
ditus cum Deo spiritus ejus. 

12. Filii Ephrem intendentes 
et mittentes arcum: conversi 
sunt in die belli. 

13. Non custodierunt testa- 
mentum Dei : et in lege ejus 
noluerunt ambulare. 

14. Et obliti sunt benefacto- 
rum ejus, et mirabilium ejus, 
quse ostendit eis. 

15. Coram patribus eorum 
fecit mirabilia in terra ^Egypti, 
in campo Taneos. 

16. Interrupit mare, et per- 
duxit eos : et statuit aquas 
quasi in utre. 

17. Et deduxit eos in nube 
diei : et tota nocte in illumina- 
tione ignis. 

1 8. Interrupit petram in ere- 
mo : et adaquavit eos velut in 
abysso multa. 

19. Et eduxit aquam de pe- 
tra : et deduxit tamquam flu- 
mi na aquas. 

20. Et apposuerunt adhuc 
peccare ei : in iram excitave- 
runt Excelsum in inaquoso. 

21. Et tentaverunt Deum in 
cordibus suis : ut peterent es- 
cas animabus suis. 

8. The children that should 
be born, and should rise up, 
and declare them to their 

9. That they may put their 
hope in God, and may not for 
get the works of God : and may 
seek his commandments. 

10. That they may not be 
come like their fathers: a per 
verse and exasperating gene 

11. A generation that set not 
their heart aright : and whose 
spirit was not faithful to God. 

1 2. The sons of Ephraim who 
bend and shoot with the bow : 
they have turned back in the 
day of battle. 

13. They kept not the cove 
nant of God : and in his law 
they would not walk. 

14. And they forgot his bene 
fits, and his wonders that he 
had shown them. 

15. Wonderful things did he 
do in the sight of their fathers, 
in the land of Egypt, in the 
field of Tanis. 

16. He divided the sea and 
brought them through : and 
he made the waters to stand 
as in a vessel. 

17. And he conducted them 
with a cloud by day : and all 
the night with a light of fire. 

18. He struck the rock in the 
wilderness : and gave them to 
drink, as out of the great deep. 

19. He brought forth water 
out of the rock: and made 
streams run down as rivers. 

20. And they added yet more 
sin against him : they provoked 
the Most High to wrath in the 
place without water. 

21. And they tempted God 
in their hearts : by asking meat 
for their desires. 

Psalm X.LXXVII. of Psalter. 225 

22. Et male locuti sunt de 
Deo: dixerunt: Numquid po- 
terit Deus parare mensam in 
deserto ? 

23. Quoniam percussit pe- 
tram, et fluxerunt aquae, et 
torrentes inundaverunt. 

24. Numquid et panem po- 
terit dare, aut parare mensam 
populo suo? 

25. Ideoaudivit Dominus, et 
distulit: et ignis accensus est 
in Jacob, et ira ascend it in 

26. Quia non crediderunt in 
Deo, nee speraverunt in salu- 
tari ejus : 

27. Et mandavit nubibus de- 
super, et januas coeli aperuit. 

28. Et pluit illis manna ad 
manducandum, et panem coeli 
dedtt eis. 

29. Panem Angelorum man- 
ducavit homo: cibaria misit 
eis in abundantia. 

30. Transtulit Austrum de 
coelo : et induxit in virtute sua 

31. Et pluit super eos sicut 
pulverem carnes : et sicut are- 
nam maris volatilia pennata. 

32. Et ceciderunt in medio 
castrorum eorum : circa taber- 
nacula eorum. 

33. Et manducaverunt et sa- 
turati sunt nimis, et deside- 
riurn eorum attulit eis: non 
sunt fraudati a desiderio suo. 

34. Adhuc escae eorum erant 
in ore ipsorum : et ira Dei as- 
cendit super eos. 

35. Et occidit pingues eo 
rum, et electos Israel impe- 


22. And they spoke ill of God: 
they said : Can God furnish a 
table in the wilderness? 

23. Because he struck the 
rock, and the waters gushed 
out, and the streams over 

24. Can he also give bread, 
or provide a table for his 
people ? 

25. Therefore the Lord heard, 
and was angry : and a fire was 
kindled against Jacob, and 
wrath came up against Israel. 

26. Because they believed 
not in God, and trusted not in 
his salvation : 

27. And he had commanded 
the clouds from above, and had 
opened the doors of heaven. 

28. And had rained down 
manna upon them to eat and 
had given them ihe bread of 

29. Man eat the bread of 
angels: he sent them provi 
sions in abundance. 

30. He removed the south- 
wind from heaven: and by his 
power brought in the south 
west wind. 

31. And he rained upon them 
flesh as dust : and feathered 
fowls like as the sand of the sea. 

32. And they fell in the midst 
of their camp: round about 
their pavilions. 

33. So they did eat, and were 
filled exceedingly, and he gave 
them their desire : they were 
not defrauded of that which 
they craved. 

34- As yet their meat was in 
their mouth : and the wrath of 
God came upon them. 

35. And he slew the fat ones 
amongst them, and brought 
down the chosen men of Israel 


Thursday at Matins. 

36. In omnibus his peccave- 
runt adhuc : et non credide- 
runt in mirabilibus ejus. 

37. Et defecerunt in vanitate 
dies eorum : et anni eorum 
cum festinatione. 

38. Cum occideret eos, quse- 
rebant eum : et revertebantur, 
et diluculo veniebant ad eum. 

39. Et rememorati sunt quia 
Deus adjutor est eorum : et 
Deus excelsus redemptor eo 
rum est. 

40. Et dilexerunt eum in ore 
suo, et lingua sua mentiti sunt 

41. Cor autem eorum non 
erat rectum cum eo: nee fide- 
les habiti sunt in testamento 
ejus : 

42. Ipse autem et misericors, 
et propitius fiet peccatis eo 
rum : et non disperdet eos. 

43. Et abundavit ut averteret 
iram suam : et non accendit 
omrem iram suam : 

44. Et recordatus est quia 
caro sunt: spiritus vadens, et 
non rediens. 

45. Quoties exacerbaverunt 
eum in deserto, in iram conci- 
taverunt eum in inaquoso ? 

46. Et conversi sunt, et ten- 
taverunt Deum : et sanctum 
Israel exacerbaverunt. 

47. Non sunt recordati ma- 
nus ejus, die qua redemit eos 
de manu tribulantis. 

4$. Sicut posuit in 
signa sua; et prodigia sua in 
campo Taneos. 

49. Et convertit in sangui- 
nem flumina eorum, et imbres 
eorum, ne biberent. 

50. Misit in eos ccenomy- 

36. In all these things they 
sinned still : and they believed 
not for his wondrous works. 

37. And their days were con 
sumed in vanity: and their 
years in haste. 

38. When he slew them, then 
they sought him : and they re 
turned, and came to him early 
in the morning. 

39. And they remembered 
that God was their helper : and 
the most High God their re 

40. And they loved him with 
their mouth, and with their 
tongue they lied unto him : 

41. But their heart was not 
right with him : nor were they 
counted faithful in his cove 

42. But he is merciful, and 
will forgive their sins : and will 
not destroy them. 

43. And many a time did he 
turn away his anger : and did 
not kindle all his wrath. 

44. And he remembered that 
they are flesh: a wind that 
goeth and returneth not. 

45. How often did they pro 
voke him in the desert, and 
move him to wrath in the place 
without water? 

46. And they turned back 
and tempted God : and grieved 
the Holy One of Israel. 

47. They remembered not his 
hand, in the dav that he re 
deemed them from the hand ot 
him that afflicted them, 

48. How he wrought his signs 
in Egypt, and his wonders in 
the field of Tanis. 

49. And he turned their rivers 
into blood, and their showers 
that they might not drink. 

50. He sent amongst them 

Psalm X.LXXWf. of Psalter. 2 2 7 

iam, et comedit eos : et ranam, 
et disperdidit eos. 

51. Et dedit aerugini fructus 
eorum : et labores eorum lo- 

52. Et occidit in grandine 
vineas eorum : et moros eorum 
in pruina. 

53. Et tradidit grandini ju- 
menta eorum : et possessionem 
eorum igni. 

54. Misit in eos iram indig- 
nationis suae: indignationem, 
et iram, et tribulationem, im- 
missiones per angelos malos. 

55. Viam fecit semitae irae 
suae, non pepercit a morte ani- 
mabus eorum : et jumenta eo 
rum in morte conclusit. 

56. Et percussit omne pri- 
mogenitum in terra ^gypti : 
primitias omnis laboris eorum 
in tabernaculis Cham. 

57. Et abstulit sicut oves po- 
pulum suum : et perduxit eos 
tamquam gregem in deserto. 

58. Et deduxit eos in spe, et 
non timuerunt: et inimicos 
eorum operuit mare. 

59. Et induxit eos in montem 
sanctificationis suae, montem, 
quern acquisivit dextera ejus. 

60. Et ejecit a facie eorum 
gentes et sorte divisit eis ter 
rain in funiculo distributionis. 

61. Ethabitare fecit in taber 
naculis eorum tribus Israel. 

62. Et tentaverunt, et exa- 
cerbaverunt Deum excelsum: 
et testimonia ejus non custodi- 

divers sort of flies, which de 
voured them : and frogs which 
destroyed them. 

51. And he gave up their 
fruits to the blast : and their 
labors to the locust. 

52. And he destroyed their 
vineyards with hail : and their 
mulberry-trees with hoar frost. 

53. And he gave up their 
cattle to the hail : and their 
stock to the fire. 

54. And he sent upon them 
the wrath of his indignation 
indignation and wrath and 
trouble : which he sent by evil 

55. He made a way for a 
path to his anger, he spared 
not their souls from death, and 
their cattle he shut up in death. 

56. And he killed all the first 
born in the land of Egyt : the 
first-fruits of all their labor in 
the tabernacles of Cham. 

57. And he took away his 
own people as sheep: and 
guided them in the wilderness 
like a flock. 

58. And he brought them out 
in hope, and they feared not : 
and the sea overwhelmed their 

59. And he brought them 
into the mountain of his sanc 
tuary, the mountain which his 
right hand had purchased. 

60. And he cast out the Gen 
tiles before them : and by lot 
divided to them their land by 
a line of distribution. 

61. And he made the tribes of 
Israel to dwell in their taber 

62. Yet they tempted, and 
provoked the most high God : 
and they kept not his testi 


Thursday ai Matins. 

63. Et averterunt se, et non 
servaverunt pactum : quemad- 
modum patres eorum, conversi 
sunt in arcum pravum. 

64. In iram concitaverunt 
eum in collibus suis : et in 
sculptilibus suis ad aemulatio- 
nem eum provocaverunt. 

65. Audivit Deus, et sprevit : 
et ad nihilum redegit valde 

66. Et repulit tabernaculum 
Silo, tabernaculum suum, ubi 
habitavit in hominibus. 

67. Et tradidit in captivita- 
tem virtutem eorum : et pul- 
chritudinem eorum in manus 

68. Et conclusit in gladio po- 
pulum suum: et hereditatem 
suam sprevit. 

69. Juvenes eorum cornedit 
ignis: et virgines eorum non 
sunt lamentatse. 

70. Sacerdotes eorum in gla 
dio ceciderunt : et viduae eo 
rum non plorabantur. 

71. Etexcitatusesttamquam 
dormiens Dominus, tamquam 
potens crapulatus a vino. 

72. Et percussit inimicos 
suos in posteriora : opprobri 
um sempiternum dedit illis. 

73. Et repulit tabernaculum 
Joseph : et tribum Ephrem non 
elegit : 

74. Sed elegit tribum Juda, 
montem Sion quern dilexit. 

75- Et aedificavit sicut uni- 
cornium sanctificium suum in 
terra, quam fundavit in ssecula. 

76. Et elegit David servum 
suum, et sustulit eum de gre- 

63. And they turned away, 
and kept not the covenant : 
even like their fathers they 
were turned aside as a crooked 

64. They provoked him to 
anger on their hills: and 
moved him to jealousy with 
their graven things. 

65. God heard and despised 
them: and he reduced Israel 
exceedingly as it were to noth 

66. And he put away the 
tabernacle of Silo, his taber 
nacle where he dwelt among 

67. And he delivered their 
strength into captivity: and 
their beauty into the hands of 
the enemy. 

68. And he shut up his peo 
ple under the sword : and he 
despised his inheritance. 

69. Fire consumed their 
young men : and their maidens 
were not lamented. 

70. Their priests fell by the 
sword : and their widows did 
not mourn. 

71. And the Lord was awaked 
as one out of sleep, and like a 
mighty man that hath been 
surfeited with wine. 

72. And he smote his ene 
mies on the hinder parts : he 
put them to an everlasting re 

73. And he rejected the ta 
bernacle of Joseph : and chose 
not the tribe of Ephraim : 

74. But he chose the tribe 
of Juda, mount Sion which he 

75- And he built his sanc 
tuary as of unicorns, in the 
land which he founded forever. 

76. And he chose his servant 
David, and took him from his 

Psalm X.LXXVli. of Psalter. 229 

gibus ovium : de post foetantes flocks of sheep: he brought 

accepit eum, him 1 from following the ewes 

great with young, 

77. Pascere Jacob servum 77. To feed Jacob his servant; 
suum, et Israel hereditatem and Israel his inheritance^ 
suam : 

78. Et payit eos in innocen- 78. And he fed them in the 
tia cordis sui : et in intellecti- innocence of his heart: and 
bus manuum suarum deduxit conducted them by the skil- 
eos. fulness of his hands. 

1. " Leg em meam" My precepts, or my teaching. 

2. "/ parabolis" The learned Mazzochi (Spicil. Bibl. in 
Num. xxiiL 7) says, that in Scripture the word Parabola is used 
for every kind of poetical composition ; whence it is explained : 
I will open my mouth to sing in verse. " Loquar propositions 
ab initio" St. Jerome translates : Loquar cenigmata antiqua 
I will speak ancient enigmas. This agrees with the Gospel of 
St. Matthew (xiii. 35), in which we read : Eructabo abscondita a 
constitutione mundi I will utter things hidden from the foun 
dation of the world : I will declare unto you the mysteries of 
ancient deeds, come to pass since the beginning of the world. 

3. " Qiianta audivimus" St. Jerome translates: Qua audi- 

6. " Suscitavit" St. Jerome translates: Statuit He estab 
lished. " In Jacob, . . . In Israel" Among the posterity of 

7. " Quanta: According to the Hebrew : Quce Which. 

10. " Prava et exasperans" According to the Hebrew: 
Amara et rebellis ; or, following the translation of St. Jerome: 
Declinans et provocans Inconstant and irritating. 

11. " Non est creditus cum Deo" St. Jerome has: Non credi- 
dit Deo Believe not God. 

12. " Filii Ephrem" The tribe of Ephraim. 1 

1 Bellarmine adds here a useful remark: David in mentioning the 
tribe of Ephraim means all the Israelites; it was the most powerful 
after the tribe of Juda, and in Scripture most frequently reproaches are 
addressed to the tribe of Ephraim, and praises to the tribe of Juda. 
Hence it is that the afflictions of the entire people are represented 
under the name of Ephraim rather than that of the other tribes; and 
towards the end of the psalm, v. 73, 74, the tribe of Juda is chosen in 
preference of that of Ephraim. See the Prophet Osee. Moreover, in 

230 Thursday at Matins. 

15. " Taneos" Tanis, the capital city of Lower Egypt (Me- 

16. " Qua si in utre. " According to the Hebrew: Quasi cu- 
mulum ; or, according to St. Jerome : Quasi acervum Piled up 
high in a heap. 

17. "Diet, . . . In illuminatione" St. Jerome translates: Pre 
diem . . . In lumine. The Lord went before them to show the 
way by day in a pillar of cloud, and by night in a pillar of fire 
(Exod. xiii. 21). 

1 8. " Adaquavit" According to the Hebrew: Potum dedit. 
" Velut in abysso mult a" Menochius explains : Ac si essent ad 
ripam profundissimi fluminis As though they were on the 
bank of a deep river. 

20. "Apaosuerunt adhuc peccare" According to the Hebrew : 
Iterum peccaverunt ; or, according to the translation of St. 
Jerome: Addiderunt ultra pec care. " In maguosa." Accord 
ing to the Chaldee : In arido deserto. 

21. In the psalm of the invitatorium, verse 4, is explained 
what we read here. The Hebrews in asking of God for bread 
and flesh, in the midst of the desert (Exod. xvi. 3 ; Num. xi. 4), 
wished to tempt him in order to see by this experiment whether 
he were really able to provide them with such food in a place 
deprived of everything. 

22. " Par are mensam" Prepare for us a table such as we 

25. " Distulit" Mattei interprets: Distulit implere He de 
layed to fulfil his promises ; but it appears to me better to say : 
He suspended the course of his benefits to those ungrateful 
men. "Jacob . . . Israel! The posterity of Jacob. 

27. "fanuas cceli aperuit: This is said to show the abund 
ance of manna that came down from heaven. 

28. "Manna" Bellarmine says that this name comes from 
the wonder excited in the people when they saw the earth cov 
ered with this extraordinary food, spread over the ground like 
hoar-frost, and said to one another: Man Hu? which signifies : 

the tribe of Ephraim was situated the town of Silo, which for a long 
time had the privilege of possessing the holy Tabernacle, a favor of 
which it was afterwards deprived as is related in verse 66. See note to 
preceding psalm, v. 14. 

Psalm X.LXXVIL of Psalter. 23 1 

Quid cst hoc What is this? (Exod. xvi. 15). The same author 
adds that manna was the seed of the coriander. " Panem cceli." 
The manna was thus called, because it came from heaven or 
from the atmosphere. 

29. " Panem angelorum" It was thus called, because it was 
formed by the operation of the angels. 

30. According to the interpretation of Lallemant, the Lord 
caused the Auster or east wind to cease, and made the Africus 
or south wind blow in its place. But Bellarmine remarks that 
the east wind, Auster (or Eurus), denoted in the Hebrew text 
is not opposed to the Africus, but is rather next to it and 
united with it. Hence Theodoret, Euthymius, and others, do 
not give to the word Transtulit the sense of Cessare fecit Made 
to cease ; but that of Flare jussit Commanded to blow ; as if 
it were said, following the explanation of St. Augustine : Trans 
tulit de ccelesti thesauro, et emisit in t err am So that God or 
dained that these two winds together should bring the quails 
in the desert. 

34. " Ascendit" The same expression as in verse 25. When 
the fire of anger is great, its flame rises on high. 

35. " Pingitt s eorum." Bellarmine understands by this : The 
most voluptuous ; Lallemant : The strongest. " Electos Israel 
impedivit." This means, according to Lallemant, that he 
struck with death the choice or the pick of their youth ; and, 
according to Bellarmine, that the strongest among them were 
by God prevented from escaping death. 

36. " Noti credidcrunt in mirabilibus ejus." Such wonders 
could not induce them to fear the Lord and trust in him.. 

37. They consumed uselessly their days in the desert; and 
their years were shortened. 

40. They promised to love him ; but this promise was only 
in their mouth, on their tongue, and they thus lied to God. 

42. " Non disperdel cos." God, who is always compassionate 
towards others, notwithstanding their sins, would not utterly 
destroy all his people as they deserved. 

44 God remembers, that is, he considers that these sinners 
are men of flesh, weak, and filled with misery, whose life is as 
a passing wind that lasts but a short time, which comes and 
goes but does not return. Thus the young man passes on to 
old age, but does not return to youth. 

232 Thursday at Matins* 

47. " De manu tribulantts" From the hand of their enemy, 
Pharao, who oppressed them. 
47. " Taneos." (See verse 15.) 

49. " In sanguinem." Into the color of blood. " Flumzna." 
Bellarmine says that by these rivers are to be understood the 
different branches of the Nile which run through Egypt. "//- 
bres" This properly is not rain, of which there is hardly any 
in that country, but every kind of water, especially the over 
flowing of the Nile (Exod. vii. 20). 

50. " Camomytam" (Exod. viii. 24). It is a question whether 
this should be written Ccenomyia, the common fly, or Cynomyia, 
the dog-fly. The Vulgate has the first, but the Greek more 
commonly prefers the second ; St. Jerome varies. 

51. "jErugim." To the rust. Caterpillars and locusts, ac 
cording to St. Jerome s explanation, devour the herbs like rust 
or mildew (Exod. x. 13). 

52. " Moros." St. Jerome translates: Sycomoros ; and St. 
Gregory makes this remark : Sycomorus, quippe ficits fatua dici- 
tur. The word Sycamore, etymologically, meaning a foolish fig 
(Mor. 1. 27, c. 27). " In pruma." Mattei says that the Hebrew 
word signifies here great hail-stones. 

53. " Igni." By this fire, Mattei understands with prob 
ability, frost; which also burns the fields. He does this to 
avoid introducing another plague of Egypt, that of fire, of 
which Moses makes no mention. 1 

56. " Primitias omnis labor is eorum" Men labor hard to 
bring up their first-born, and for this reason they are called 
the first-fruits of their labors. "In tabernaculum Cham" It 
was the descendants of Cham, son of Noe, who peopled Egypt 
after the deluge. 

57. It is thus, says the psalmist, that God delivered his people 
from the slavery of Egypt. 

1 Nevertheless, we find for the seventh plague the hail mixed with 
fire from heaven: Grando et ignis mista pariter ferebantur The hail 
and the fire mixed with it drove on together (Exod, ix. 24). This is 
more explicit elsewhere: Quod enim mirabile erat, in aqua, qua om- 
nia exstinguit, plus ignis valebat . . . Nix autem et glades sustincbant 
vim ignis And which was wonderful, in water which extinguished all 
things, the fire had more force . . . Snow and ice endured the force of 
fire (Wisd. xvi. 17-22), 

Psalm X. LXX VI L of Psalter. 233 

58. He led the Israelites full of confidence and without fear, 
because their enemies were now sunk in the Red Sea ; and thus 
their slavery was at an end. 

59. " /;/ montcm sanctificationis SIICE" This, as Bellarmine 
explains, signifies the Promised Land ; a mountain, that is, a 
mountainous land, which God had chosen for himself to be 
there honored by his people; a mountain, or land, which he 
had acquired by his own right hand ; having wrought so many 
miracles to help the Israelites in conquering and driving out 
the idolaters who inhabited it. 

60. " Gentes" The hostile nations, or the Chanaanites, who 
inhabited the land. " In funicitla distributionis" The lands 
were measured with cords, according to the custom of those 
times, to be then distributed by lots to the families of the 

66. " Silo" A town of the tribe of Ephraim, where abode for 
some time the Ark of the Covenant, which God caused to be 
made in the desert, and where the Lord in some sense dwelt 
amongst men ; since it was thence he gave to them his answers. 

67. " Virtutem eorum et pulchritudinem eorum" The strength 
and the glory of the people of Israel was the holy Ark, as Me- 
nochius, Lallemant, and Bossuet, with St. Augustine, explain: 
God permitted that it should become the spoil of the enemy, 
namely, of the Philistines (i Kings, iv. n). 

68. He suffered, moreover, that his people should be encom 
passed on all sides by the swords of their enemies ; and thus 
he had to despise that people whom he had chosen as his 
heritage ; that is, to be to him a peculiar and special people. 

69. "Ignis" The fire of war, or rather of the divine wrath 
Lamentata;" Some explain this word in an active sense ; but 
Bellarmine, Lallemant, and Mattei think with more reason that 
it should be taken in the passive sense; thus the meaning is: 
After the death of the young men, the young maidens whom 
they were to marry had no one to lament their sad lot ; because 
in the general massacre every one had to bewail the losses in 
his own family, rather than those of others ; and this explana 
tion agrees well with the Hebrew text, which St. Jerome ren 
ders thus : Virgines ejus (popu/i} nemo luxtt No one mourned 
the virgins of the people. 

70. " Sacerdotes eorum" Ophni et Phinees, the sons of Heli 

234 Thursday at Matins. 

(i Kings, iv. 11). " Non plorabantur" St. Jerome translates: 
Non sunt fletcB. None consoled nor even pitied them, because 
all were occupied with weeping the death of their own relatives. 

71. But at last the Lord awoke, as wakes up a strong warrior 
who, heavy with wine, has fallen into a deep sleep. This is the 
interpretation given by Bellarmine, Menochius, Gordona, and 
Lallemant; they say that God when he does not punish the 
wicked seems to sleep a deep sleep. But Mattei justly remarks 
that the parallel of a drunken man waking up from sleep is ill 
becoming to God ; and he adds that the verse contains not one 
but two similes ; the first is that of the awaking \" Excitatus 
est tamquam dormiens ;" the second is that of the return that 
God makes against his enemies, like a mighty warrior, strength 
ened and whetted for fight by the wine that he has taken : 
Tamquam potens miles exhilaratus a vino ; this agrees with the 
Hebrew text, which is rendered by Ovans or Exhilaratus 
Cheered or Refreshed, instead of " Crapulatus" 

72. " Inimicos suos" The Philistines. "In poster iora. " 
That is: In secret tor i parte natium (i Kings, v. 6). God pun 
ished their pride by sores so disgraceful, that they were a per 
petual cause of shame to them. 

73. " Tabernaculum Joseph." That is, the Tabernacle con 
taining the Ark of the Covenant, which was at Silo, a city of 
the tribe of Ephraim, son of Joseph. 1 

74. " Elegit tribum Juda, montem Sion, quern dilexit" He 
chose the tribe of Juda, to establish his Tabernacle, Mount 
Sion, preferring it to all other places in Juda. 

75. And on this Mount Sion, that is, at Jerusalem, a land 
that he established to last forever, he built his sanctuary, firm 
and strong as the horn of the unicorn. Bellarmine says that 
Jerusalem, which was afterwards destroyed, is here a figure of 
the Church, which is to endure till the end of the world. 
Mattei adds that Mount Sion was compared to the unicorn 
because upon it was the Temple, which was the only temple of 

77. God took David from the humble condition of a shepherd, 
to place in his hand the royal sceptre and the government of 
his people, composed of the children of his servant Jacob. 

1 See notes to verses 12 and 66. 

Psalm XLLXXVIIL of Psalter. 235 

78. David governed this people with a right heart, and 
directed them with counsel and prudence in all the works that 
he did for their good. 1 


This psalm shows us the miserable state of the Jewish people during 
the persecution of Antiochus Epiphanes, in the time of the Machabees. 
This at least is to be inferred from the first book of the Machabees, 
chapter vii, verse 17, in whichthe author cites the second verse of our 
psalm as a prophecy realized in his presence. But, according to St. 
Augustine, reference is here made to the persecutions that the Church 
suffered under the pagan emperors. 

1. O GOD, the heathens are 
come into thy inheritance, they 
have denied thy holy temple: 
they have made Jerusalem as a 
place to keep fruit. 

2. They have given the dead 
bodies of thy servants to be 
meat for the fowls of the air: 
the flesh of thy saints for the 
beasts of the earth. 

3. They have poured out 
their blood as water, round 
about Jerusalem : and there 
was none to bury them. 

4. We are become a reproach 
to our neighbors : a scorn and 
derision to them that are round 
about us. 

5. How long, O Lord, wilt 
thou be angry forever: shall 
thy zeal be kindled like a fire? 

6. Pour out thy wrath upon 
the nations that have not 
known thee : and upon the 
kingdoms that have not called 
upon thy name. 

7. Because they have de 
voured Jacob: and have laid 
waste his place. 

1 Bellarmine observes that this eulogium is applicable to David only 
in a limited sense; but it is perfectly verified in him of whom David 
was the figure, Jesus Christ, the King of future ages and the Good 
Shepherd of the flock of his faithful. 

1. DB:US, venerunt Gentes in 
hereditatem tuam, polluerunt 
templum sanctum tuum : po- 
suerunt Jerusalem in pomo- 
rurn custodiam. 

2. Posuerunt morticina ser- 
vorum tuorum, escas volatili- 
bus cceli : carnes sanctorum 
tuorum bestiis terrae. 

3. Effuderunt sanguinem eo- 
rum tamquam aquam in cir- 
cuitu Jerusalem : et non erat 
qui sepeliret. 

4. Facti sumus opprobrium 
vicinis nostris : subsannatio et 
illusio his, qui in circuitu nos- 
tro sunt. 

5. Usquequo Domine iras- 
ceris in finem : accendetur ve- 
lut ignis zelus tuus? 

6. Effunde iram tuam in 
Gentes, quae te non noverunt : 
et in regna, quse nomen tuum 
non invocaverunt : 

7. Ouia comederunt Jacob : 
et locum ejus desolaverunt. 


Thursday at Matins. 

8. Nememinerisiniquitatum 
nostrarum antiquarum, cito an- 
ticipent nos misericord iae tuae : 
quia pauperes facti sumus ni- 

9. Adjuva nos Deus salutaris 
noster: et propter gloriam no- 
minis tui Domine libera nos: 
et propitius esto peccatis nos- 
tris, propter nomen tuum : 

10. Ne forte dicant in Genti- 
bus : Ubi est Deus eorum? et 
innotescat in nationibus coram 
oculis nostris. 

11. Ultio sanguinis servorum 
tuorum, qui effusus est : intro- 
eat in conspectu tuo gemitus 

12. Secu nd um magnitudi- 
nem brachii tui, posside filios 

13. Et redde vicinis nostris 
septuplum in sinu eorum : im- 
properium ipsorum, quod ex- 
probraverunt tibi Domine. 

14. Nos autem populus tuus, 
et oves pascuae tuse, confitebi- 
mur tibi in saeculum : 

15. In generationem et ge- 
nerationem annuntiabimus lau- 
dem tuam. 

8. Remember not our former 
iniquities, let thy mercies 
speedily prevent us: for we are 
become exceeding poor. 

9. Help us, O God, our Sav 
iour: and for the glory of thy 
name, O Lord, deliver us : and 
forgive us our sins for thy 
name s sake. 

10. Lest they should say 
among the Gentiles : Where is 
their God? And let him be 
made known among the na 
tions before our eyes, 

11. Ky the revenging the 
blood of thy servants, which 
hath been shed : let the sigh 
ing of the prisoners come in 
before thee : 

12. According to the great 
ness of thy arm, take posses 
sion of the children of them 
that have been put to death. 

13. And render to our neigh 
bors seven-fold in their bosom : 
the reproach wherewith they 
have reproached thee, O Lord. 

14. But we thy people, and 
the sheep of thy pasture, will 
give thanks to thee forever: 

15. We will show forth thy 
praise, unto all generations. 

i. "In hereditatem tuam" Against Thy people, that is, Thy 
inheritance. " In pomorum custodiam." St. Jerome translates: 
In acervos lapidum They have made of it heaps of stone. In 
the first book of the Machabees, we read as follows : Accepit 
spolia civitatis, ct succendit earn igni, et dcstruxit domes ejus, et . 
muros cjus in circuitu . . . Et Jerusalem non habitabatur, sed 
erat sicut desertumWz took the spoils of the city and burnt it 
with fire, and threw down the houses thereof round about . 
And Jerusalem was not inhabited, but was like a desert (i 
Mack. i. 33 ; iii. 45). 

4. " Qui in circuitu nostro sunt", the Moabites, the 
Edomites, the Ammonites, and other Gentiles, 

Psalm XILLXXIX. of Psalter. 237 

5. "/// finem." According to the Hebrew and Chaldee : /// 
per pet num. " Zelus." Tirinus explains this to be: Indignatio 
Indignation. " Velut ignis." Like fire which is not extin 
guished till it has reduced everything to ashes, says Bellar- 
mine: Qui cresccre solet in immensum, et in cinereni omnia 

7. "Jacob." The children of Jacob, that is. Thy people. 
"Locum ejus." Their country; or, according to the Hebrew, 
their Temple. 

8. "Anticipent nos miser icor dice tucz" That is: Prevent by 
Thy mercy the ruin with which our enemies threaten us. 

9. " Propter gloriam nominis tui . . . propter nomen tuwn." 
Not for our merits, but for the glory of Thy name. " Libera 
nos." Deliver us from the miseries in which we are. " Propi- 
tius esto peccatis nostris" Pardon us our sins which have 
drawn this persecution upon us. 

10. ii. " Innotescat . . . Ultio sanguinis servorum tuorum." 
Let Thy justice be manifest to all, by avenging the blood of 
Thy servants. 

12. " Posside filios." Possess, that is, preserve the children 
who have escaped from slaughter. 

13. " Vicinis nostris" To those enemies who are our neigh 
bors. Some think that these are Edomites and Philistines; 
some others, as Bellarmine, those that brought ruin upon Jeru 
salem under Antiochus, king of Syria. " Septuphtm." Seven 
fold, or many times as much, or simply the double, expressing 
a complete retribution. "/;/ sinu corum." In the centre of 
their hearts. 


We find in this psalm, according as we take it in the literal or the 
mystical sense, the prayer which the Jews who were prisoners addressed 
to God for their deliverance, or which the patriarchs offered up, that 
the Messias might put an end to the tyranny of the devil. 

1. Qui regis Israel, intende: i. GIVE ear, O thou that 
qui deducisvelut ovem Joseph, rulest Israel: thou that lead- 

est Joseph like a sheep. 

2. Qui sedes super Cheru- 2. Thou that sittest upon the 
bim. manifestare coram Eph- cherubim, shine forth before 
raim, Benja.niin. et Manasse. Ephraim. Benjamin and Ma- 


Thursday at Matins. 

3. Excita potentiam tuam, et 
veni, ut salvos facias nos. 

4. Deus converte nos : et os- 
tende faciem tuam, et salvi eri- 

5. Domine Deus virtutum, 
quousque irasceris super ora- 
tionem servi tui ? 

6. Cibabis nos pane lacry- 
marum: et potum dabit nobis 
in lacrymis in mensura? 

7. Posuisti nos in contradic- 
tionem vicinis nostris : et ini- 
mici nostri subsannaverunt 

8. Deus virtutum converte 
nos: et ostende faciem tuam, 
et salvi erimus. 

9. Vineam de ^Egypto trans- 
tulisti : ejecisti gentes, et plan- 
tasti earn. 

10. Dux itineris fuisti in con- 
spectu ejus: plantasti radices 
ejus, et implevit terram. 

11. Operuit montes umbra 
ejus: et arbusta ejus cedros 

12. Extendit palmites suos 
usque ad mare : et usque ad 
flumen propagines ejus. 

13. Ut quid destruxisti ma- 
ceriam ejus : et vindemiant earn 
omnes, qui praetergrediuntur 
viam ? 

14. Exterminavit earn aper 
de silva: et singularis ferus 
depastus est earn. 

15. Deus virtutum conver- 
tere : respice de coelo, et vide, 
et visita vineam istam. 

1 6. Et perfice earn, quam 
plantavit dextera tua : et super 
filium hominis, quern confir- 
masti tibi. 

3. Stir up thy might, and 
come to save. 

4. Convert us, O God: and 
show us thy face, and we shall 
be saved. 

5. O Lord God of hosts, how 
long wilt thou be angry against 
the prayer of thy servant? 

6. How long wilt thou feed 
us with the bread of tears : and 
give us for our drink tears in 

7. Thou hast made us to be 
a contradiction to our neigh 
bors : and our enemies have 
scoffed at us. 

8. O God of hosts, convert 
us : and show thy face : and we 
shall be saved. 

9. Thou hast brought a vine 
yard out of Egypt : thou hast 
cast out the Gentiles and 
planted it. 

10. Thou wast the guide of 
its journey in its sight: thou 
plantedst the roots thereof, 
and it filled the land. 

1 1 . The shadow of it covered 
the hills : and the branches 
thereof the cedars of God. 

12. It stretched forth its 
branches unto the sea: and its 
boughs unto the river. 

13. Why hast thou broken 
down the hedge thereof : so 
that all they who pass by the 
way do pluck it ? 

14. The boar out of the wood 
hath laid it waste : and a sin 
gular wild beast hath devoured 

15. Turn again, O God of 
hosts : look down from heaven, 
and see, and visit this vineyard. 

1 6. And perfect the same 
which thy right hand hath 
planted: and upon the son of 
man whom thou hast con-, 
firmed for thyself. 

Psalm XII.LXXIX. of Psalter. 239 

17. Incensa igni, et suffossa 17. Things set on fire and 
ab increpatione vultus tui peri- dug down shall perish at the 
bunt. rebuke of thy countenance. 

1 8. Fiat manus tua super 18. Let thy hand be upon the 
virum dexterse tuse : et super man of thy right hand: and 
filium hominis, quern confir- upon the son of man whom 
masti tibi. thou hast confirmed for thyself. 

19. Et non discedimus a te, 19. And we depart not from 
vivificabis nos : et nomen tuum thee, thou shalt quicken us: 
invocabimus. and we will call upon thy name. 

20. Domine Deus virtutum 20. O Lord God of hosts, con- 
converte nos : et ostende fa- vert us : and show thy face, 
ciem tuam, et salvi erimus. and we shall be saved. 

1. " Qui regis Israel. " According to the Hebrew: O Pastor 
Israel ! or, according to St. Jerome : Qui pascis Israel : O God, 
who as a shepherd rulest and feedest the people of Israel. 
" Intende. " St. Jerome translates: Ausculta : Hear, Thou who 
guidest as Thy flock the posterity of Joseph. " Ovem" The 
Hebrew word, though singular, denotes a multitude, as Me- 
nochius remarks. "Joseph" Menochius and Tirinus give the 
reasons why under the name of Joseph are comprised all the 
Israelites, descendants of Joseph and of his brethren. (See 
Psalm, Ixxvi. 14.) 

2. " Qui sedes super Cherubim." That is: Thou to whom the 
first angels in heaven serve as a throne. " Manifestare" Ac 
cording to the Hebrew: Splende,Inclarescere Make Thy power 
brilliantly shine forth. " Coram Ephrem, Benjamin, et Ma- 
nasse." By these three tribes are meant the whole people of 
Israel, according to the explanation of Bellarmine and others. 1 

3. " Excita potentiam tuam" Awake Thy power; for, as 
Bellarmine explains, it seems to be asleep, when Thou per- 
mittest our enemies to afflict us in this way. "Ut salvos facias 
nos" By delivering us from this captivity. 

4. " Convert e nos" According to the Hebrew: Reduc nos 

1 We remark, in order to better understand the verse, that these are 
the tribes that have sprung from Rachel. In the desert they walked 
and camped together, having always the Ark before their eyes; so in 
the promised land they were grouped towards the centre, and kept the 
Ark, at first at Silo, in the tribe of Ephraim, and then on the mountain 
of Sion, in the tribe of Benjamin. Now the holy Ark was adorned 
with two figures of Cherubim extending their wings upon the propitia 
tory, where the Lord manifested his presence and rendered his oracles. 

240 Thursday at Matins. 

Make us recover our liberty. " Ostende faciem tuam" Look 
upon us with a benign countenance. This verse is thus well 
rendered by Mattei : 

" Signer, da questi careen, Ah ! from these prisons forth, O Lord, 

Den per pietk richiamaci ; In pity lead us, home restored ; 

Un sol tuo sguardo bastaci, Enough, one gracious look from Thee, 
E sarem salvi e liberi." To save and set us captives free. 

5. " Servi tut." That is : Of Thy people ; as Bossuet and 
others explain with St. Jerome. 

6. "In mensura" Bellarmine says that some misunderstand 
this phrase, as though it meant : With moderation ; for the 
Hebrew word here means something great and multiplied, that 
is, in very full measure. 1 

8. Repetition of verse 4. 

9. Thou hast brought Thy vine, that is, Thy people, out of 
Egypt into the land of promise, after having driven therefrom 
the Gentiles; and there Thou hast planted it, that is to say, the 
Synagogue, which was the figure of the Christian Church. 

10. " Dux itineris fuisti in conspectu ejus" Lallemant trans 
lates thus : Thou didst convey (wert conductor of) this vine in 
the journey, without ever losing sight of it. But others more 
commonly continue the allegory, following the sense of the He 
brew text, namely: Prceparasti locum coram ea ; or, according 
to St. Jerome : Prceparasti ante faciem ejus. Hence they trans 
late : Thou hast prepared this land for this vine. Plant asti 
radices, etc. And Thou hast caused it to take such good root, 
that it has filled all this land. 

n. "Arbtesta." St. Jerome translates : Raini. " Cedros Dei." 
That is, according to Bellarmine and Lallemant : Cedros altissi- 
mas The most lofty cedars, as were those of Lebanon. 2 

12. "Mare." The Mediterranean. " Flumen" The Eu 
phrates. Such is the interpretation of Bellarmine, Lallemant, 
and others.* 

1 To be fed on tears, is to be so afflicted that one can neither eat nor 

2 This allegory signifies, according to Menochius, that the kings and 
the princes of God surpassed the neighboring kings in dignity and in 

3 In fact, the possessions of the Israelites extended on the one side 
as far as the Mediterranean, and on the other as far as the Euphrates 
(Exod. xxiii. 31; Deut. xi. 24). 

Psalm XILLXXIX. of Psalter. 241 

14. " Apcr de stlva." Euthymius, Bellarmine, Malvenda, 
Mattel, and others understand by the wild boar Nabuchodono- 
sor; and, allegorically, according to St. Jerome, it is the devil. 
" Singidaris ferus" Bellarmine, Mattel, and others say that 
according to the Hebrew phrase these words designate the 
same wild boar; it is the ordinary repetition. 1 

15. "Vide, ct visita vineam." Consider our miseries, and 
visit with Thy compassion this vine thus brought to ruin. 

1 6. " Super Filium homtnts" According to the Chaldee ver 
sion : Proptcr Regem Christum. We beg Thee for the love of 
the Son of man ; that is, the Messias, whom Thou hast con 
firmed ; that is, hast established, as Thy Son. It is thus that 
St. Jerome, St. Augustine, Theodoret, Euthymius, Bellarmine, 
etc., explain this verse. 

17. " Ab increpatione vultus tui pcrtbunt" Some, as Estius, 
Sa, and Bossuet, explain this passage thus: But those that have 
thus laid it waste shall perish through the wrath of Thy angry 
countenance. Others, more commonly, as Malvenda, Me- 
nochius, Rotigni, Tirinus, and Mattei, with Vatablus, Gene- 
brard, Maldonatus, and Mariana, apply it to the Jewish people 
in this sense : If Thy countenance continues to appear threat 
ening, and to show forth Thy wrath, all those that belong to 
the Synagogue will perish. 

1 8. Cause Thy power to be known upon the Man of Thy 
right hand ; 2 and upon the Son of man whom Thou hast willed 
for Thy glory to send into the world to restore Thy vineyard. 

19. " Discedimns" St. Jerome translates : Recedemus. "Vt- 
vificabis nos" Thou wilt give us the strength to serve Thee. 

20. Repetition of verses 4 and 8. 

1 " Singularis." This verse properly signifies Solitary, and is here a 
substantive, as Bellarmine explains it; it is, says Gaume, the name 
given by hunters to the old wild boar that lives isolated. From Singu 
laris, understood Porcus, comes the Italian Cinghialc, and the French 

v " Virum dextera tuce" Bellarmine and other interpreters, under 
stand by these words Jesus Christ, whom God formed with his own 
hand, or by the operation of the Holy Ghost, in the womb of the 
Blessed Virgin. We may add that he was to take his seat at the right 
hand of the eternal Father, 

2 4 2 

Friday at Matins. 

Friday at Matins. 


The psalmist reproves the people for the negligence with which they 
celebrate the praises of the Lord, and urges them to celebrate them 
with devotion and in thanksgiving for the benefits received from the 
Lord; for this end the feasts are instituted. Every Christian can apply 
this psalm to himself. 

1. REJOICE to God our 
helper: sing aloud to the God 
of Jacob. 

2. Take a psalm, and bring 
hither the timbrel : the pleas 
ant psaltery with the harp. 

3. Blow up the trumpet on 
the new moon, on the noted 
day of your solemnity: 

4. For it is a commandment 
in Israel, and a judgment to the 
God of Jacob. 

5. He ordained it for a testi 
mony in Joseph, when he came 
out of the land of ^gypt: he 
heard a tongue which he knew 

6. He removed his back from 
the burdens: his hands had 
served in a basket. 

7. Thou calledst upon me in 
affliction, and I delivered thee : 
I heard thee in the secret place 
of tempest: I proved thee at 
the waters of contradiction. 

8. Hear, O my people, and I 
will testify to thee : O Israel, 
if thou wilt hearken to me, 
there shall be no new god in 
thee, neither shalt thou adore 
a strange god. 

9. For I am the Lord thy 
God, who brought thee out of 
the land of Egypt : open thy 
mouth wide, and I will fill it. 

1. EXULTATE Deo adjutori 
nostro: jubilate Deo Jacob. 

2. Sumite psalmum, et date 
tympanum : psalterium jucun- 
dum cum cithara. 

3. Buccinate in Neomenia 
tuba, in insigni die solemni- 
tatis vestrae : 

4. Quia prseceptum in Israel 
est: et judicium Deo Jacob. 

5. Testimonium in Joseph 
posuit illud, cum exiret de 
terra ^Egypti : linguam, quam 
non noverat, audivit. 

6. Divertit ab oneribus dor- 
sum ejus: manus ejus in co- 
phino servierunt. 

7. In tribulatione invocasti 
me, et liberavi te : exaudivi te 
in abscondito tempestatis : pro- 
bavi te apud aquam contradic- 

8. Audi populus meus. et 
contestabor te : Israel si audi- 
eris me, non erit in te deus 
recens, neque adorabis deum 

9. Ego enim sum Dominus 
Deus tuus, qui eduxi te de 
terra /Egypti : dilata os tuum, 
et implebo illud. 

Psalm I.LXXX. of Psalte^. 243 

10. Et non audivit populus 10. But my people heard not 
meus vocem meam : et Israel my voice : and Israel heark- 
non intendit mihi. ened not to me. 

11. Et dimisi eos secundum 11. So I let them go accord- 
desideria cordis eorum, ibunt ing to the desires of their heart, 
in adinventionibus suis. they shall walk in their own 


12. Si populus meus audisset 12. If my people had heard 
me : Israel si in viis meis am- me : if Israel had walked in my 
bulasset : ways : 

13. Pro nihilo forsitan ini- 13. I should soon have hum- 
micos eorum humiliassem: et bled their enemies: and laid 
super tribulantes eos misissem my hand on them that troubled 
manum meam. them. 

14. Inimici Domini mentiti 14. The enemies of the Lord 
suntei: et erit tempus eorum have lied to him: and their 
in saecula. time shall be forever. 

15. Et cibavit eos ex adipe 15. And he fed them with 
frumenti : et de petra, melle the fat of wheat : and filled 
saturavit eos. them with honey out of the 


3. " Neomenia" We should here remark, that the Hebrews 
celebrated every month the Feast of the New Moon ; but the 
most solemn Feast of the New Moon was in September, when 
the trumpets were sounded, and hence it was called the Feast 
of Trumpets : Dies clangor is est et tubarum (Num. xxix. i). 
" Vcstrce" According to the Hebrew : Nostrce Our. 

4. In the Book of Numbers, x. 10. 

7. " In Joseph" That is : On the posterity of Joseph and his 
brethren; that is, on the people of Israel. " Linguam quarn 
non noverat." A language which he did not know, because this 
was the first time that God spoke to his people. 

6. According to the Hebrew: Liberavi ab on ere dor sum ejus, 
et manus ejus a cophinis cessaverunt. The prophet recalls to 
mind the burdens, the baskets full of mud and bricks, that the 
Israelites were condemned to carry. 

7. Here it is God that speaks. " Exaudivi te in abscondito 
tempestatis." This passage is variously interpreted. Mattei 
understands it as referring to the chastisements that God 
poured upon the enemies of his people; but I prefer the view 
of Genebrardus, who explains it thus : I heard thee in the tem 
pest of afflictions which thou didst suffer at the hands of the 
Egyptians, when it seemed to thee that I hid myself away, and 

244 Friday at Matins. 

did not hear thy prayer. (This applies well to souls in a state 
of desolation, to whom it appears as if God does not hear them 
any more, whilst the Lord in the midst of this storm secretly, 
that is, without letting them know it, listens to them and helps 
them.) " Probavi te apud aqua m contradictionis. " And yet I 
tried them and found them to be unfaithful near the water of 
Meriba. The Hebrew word Mcriba, meaning contradiction or 
strife, and so translated in the Vulgate, is the name of the place 
where the people, suffering from the want of water, contradicted 
Moses and first refused to obey him. Thus Mattei and others. 

8. " Contestabor te" Bellarmine explains : Testatum faciam 
tibi quid a te requiram. " Si audieris me" If thou wilt obey 
me. " Neque adora bis deum alienum" St. Jerome s translates : 
Et non adores deum peregrimtm. 

9. " Dominus Deus tuns." Thy only Lord and God. " Dilata 
os tuum" That is: Enlarge thy desires, and ask of me what 
thou wilt. " Implebo illud." I will satisfy thee fully. 

10. " Non intendit. " According to the Hebrew : Non acqui- 
evit, or according to St. Jerome : Non credidit, that is, would 
not rest satisfied with believing my word. 

11. " Secundum desideria cordis eorum" That is, according 
to their disordered appetites. " I bunt in adinventionibus siiis." 
St. Jerome translates : Ambulabunt in consiliis suis They will 
walk to their ruin through following their evil designs. 

14. " Menttti .sunt ei" They have failed in keeping their 
word to him. 1 

15. "Ex adipc frumcnti" With the flower of the flow of 
wheat. " De petra melle." With honey gathered from the 
rocks ; that is, in abundance, since the bees had even made 
their honey in the midst of rocks. 


It is God whom the prophet makes speak in this psalm; he reproaches 
the princes and the judges of the earth for their evil administration of 
justice, and places before them the moment of death, when they them- 

1 They had promised to obey him faithfully: Omnia verba Domini, 
qua; locutus est, faciemus We will do all the words of the Lord (Exod. 
xxiv. 3). " Tempus." According to St. Augustine: Tempus supplicii 
Their time of punishment. Bellarmine says that in this and the 
next verse it is the psalmist who speaks. 

Psalm ILLXXXI. of Psalter. 245 

Selves will have to be judged. The last verse shows us Jesus Christ 
coming to judge all men at the end of the world. 

1. DEUS stettt in synagoga 
deorum : in medio autem deos 

2. Usquequo judicatis ini- 
quitatem : et facies peccato- 
rum sum ids? 

3. Judicate egeno, et pupil- 
lo : humilem, et pauperem jus- 

4. Eripite pauperem : et ege- 
num de manu peccatoris libe 

5. Nescierunt, neque intel- 
lexerunt, in tenebris ambulant : 
movebuntur o m n i a funda- 
menta terrae. 

6. Egodixi: Dii estis, et filii 
Excelsi omnes. 

7. Vos autem sicut homines 
moriemini : et sicut unus de 
principibus cadetis. 

8. Surge, Deus, judica ter- 
ram : quoniam tu hereditabis 
in omnibus gentibus. 

1. GOD hath stood in the 
congregation of gods : and be 
ing in the midst of them he 
judgeth gods. 

2. How long will you judge 
unjustly : and accept the per 
sons of the wicked ? 

3. Judge for the needy and 
fatherless : do justice to the 
humble and the poor. 

4. Rescue the poor: and de 
liver the needy out of the hand 
of the sinner. 

5. They have not known nor 
understood, they walk on in 
darkness : all the foundations 
of the earth shall be moved. 

6. I have said : You are gods, 
and all of you the sons of the 
Most High. 

7. But you like men shall 
die : and shall fall like one of 
the princes. 

8. Arise, O God, judge thou 
the earth : for thou shalt in 
herit among all the nations. 


1. " Deoruin" According to the Chaldee : Judicum. 
dijudicat He weighs the judgments that they render. 

2. Here God is speaking to the judges. " Facies peccatorutn 
sum it is?" Bellarmine says that Sinner e faciem alicujits in ju- 
dicio, is to judge, not according to the rule that justice demands, 
but according to the pleasure of him whom the judge wishes to 
favor. But Mattel says that Sumere faciem peccatorum, accord 
ing to the proper sense of the Hebrew expression, signifies : 
Erigere faciem peccatorum, and says he, when judges favor the 
wicked, they cause the wicked to hold up their head ; that is, 
their pride. 

4. " De manu peccatoris" From the hands of the sinner who 
is more powerful and would oppress them. 

5. The wicked judges do not understand these maxims ; they 
walk in the dark, and they put all the world in confusion by 
their unjust practices. 


Friday at Matins. 

6. O judges ! I have set you up as gods of the earth, by giv 
ing you a share of my own power; by virtue of this author 
ity that you have received from the Most High, you are his 

7. But take note that you are men, and as men you have all 
to die, and one day each one of you will fall from his post, as 
the princes who went before you have fallen. 

8. " Hereditabis in omnibus gentibus" Thy reign shall extend 
over all the nations as Thy heritage, and at the last day all 
these must submit to Thy justice and power. 


We have in this psalm the prayer that the Jewish people addressed 
to God, asking him for help against the Ammonites, the Moabites, and 
other Gentiles, who threatened to ruin the Temple and the holy city. 
This psalm may be used to pray to the intention of the Church when 
ever she suffers any special persecution. 

1. DEUS, quis similis erit 
tibi ? ne taceas, neque com- 
pescaris Deus : 

2. Quoniam ecce inimici tui 
sonuerunt : et qui oderunt te, 
extulerunt caput. 

3. Super populum tuum ma- 
lignaverunt consilium : et co- 
gitaverunt adversus sanctos 

4. Dixerunt: Venite, et dis- 
perdamus eos de gente : et 
non memoretur nomen Israel 

5. Quoniam cogitaveruntun- 
animiter : simul adversum te 
testamentum disposuerunt, ta- 
bernacula Idumseorum, et Is- 
mahelitae : 

6. Moab, et Agareni, Gebal, 
et Ammon, et Amalec : alieni- 
genae cum habitantibus Tyrum. 

7. Etenim Assur venit cum 

1. O GOD, who shall be like 
to thee? hold not thy peace, 
neither be thou still, O God : 

2. For lo thy enemies have 
made a noise : and they that 
hate thee have lifted up the 

3. They have taken a ma 
licious counsel against thy 
people : and have consulted 
against thy saints. 

4. They have said : C ome 
and let us destroy them, so that 
they be not a nation : and let the 
name of Israel be remembered 
no more. 

5. For they have contrived 
with one consent : they have 
made a covenant together 
against thee, the tabernacles 
of the Edomites, and the Is- 

6. Moab, and the Agarens, 
Gebal, and Ammon and Ama 
lec : the Philistines, with the 
inhabitants of Tyre. 

7. Yea and the Assyrian also 

Psalm m.LXXXIf. of Psalter. 247 

illis : facti sunt in adjutorium 
fill is Lot. 

8. Fac illis sicut Madian, et 
Sisarae : sicut Jabin in torrente 

9. Disperierunt in Endor: 
facti sunt ut stercus terrae. 

10. Pone principes eorum 
sicut Oreb, et Zeb, et Zebee, et 
Salmana : 

11. Omnes principes eorum, 
quidixerunt: Hereditate pos- 
sideamus Sanctuarium Dei. 

12. Deus meus pone illos ut 
rotam : et sicut stipulam ante 
faciem venti. 

13. Sicut ignis, qui cbmburit 
silvam : et sicut flamma com- 
burens montes : 

14. Ita persequeris illos in 
tempestate tua: et in ira tua 
turbabis eos. 

1 5. Imple facies eorum igno- 
minia: et quaerent nomen tu- 
um, Domine. 

16. Erubescant, et contur- 
bentur in saeculum saeculi : et 
confundantur, et pereant. 

17. Et cognoscant quia no- 
rnen tibi Dominus : tu solus 
Altissimus in omni terra. 

is joined with them : they are 
come to the aid of the sons of 

8. Do to them as thou didst 
to Madian and to Sisara: as to 
Jabin at the brook of Cisson, 

9. Who perished at Endor: 
and became as dung for the 

10. Make their princes like 
Oreb and Zeb, and Zebee and 

11. All their princes: who 
have said : Let us possess the 
sanctuary of God for an in 

12. O my God, make them 
like a wheel : and as stubble 
before the wind. 

13. As fire which burneth 
the wood : and as a flame burn 
ing mountains : 

14. Soshaltthou pursue them 
with thy tempest: and shalt 
trouble them in thy wrath. 

15. Fill their faces with 
shame : and they shall seek thy 
name, O Lord. 

16. Let them be ashamed and 
troubled forever and ever : and 
let them be confounded and 

17. And let them know that 
the Lord is thy name : thou 
alone art the most High over 
all the earth. 

1. " Qitis similis crit tibi?" Who shall have power to do 
what Thou canst? " Neque compescaris" St. Jerome trans 
lates: Et nan qniescas. Hide not Thy just indignation by 
keeping silence and peace. 

2. " Somecrunt" St. Jerome translates : Tumultuati snnt. 

3. " Malignaverunt consilhtm" St. Jerome translates: Ne- 
quiter tractaverunt. " Sanc/os tuos" Those that adore Thee. 

4. " Disperdamus eos de genie" According to Matte i, this is 
a Hebraism, which means : Let us remove this people from the 

248 Friday at Matins. 

5. " Testamentum disposuernnt " St. Jerome translates : Fee- 
dus pepigerunt. " Tabernacula." That is, the tents or the 
camp, the troops. 

6. "Alienigence" The strangers, or foreigners. 1 

7. " Etem m Assiir." St. Jerome translates: Sed et Assur. 
And even the host of the Assyrians. " Filiis Lot." Mattei 
says that hereby we can only understand the Ammonites, the 
descendants of Ammon, son of Lot. 2 

8. " Madian" The Madianites, defeated by Gedeon (Jud. 
vii. 20). 

10. Oreb and Zeb, two of the chiefs of the Madianites, were 
slain by the Hebrews (Jud. vii. 25). Zebee and Salmana, their 
kings, were killed by Gedeon himself (Jud. viii. 21). 

11. " Hareditate possideamus sanctuarium Dei. " Let us go 
to take possession of the Sanctuary of God, that is, Jerusalem, 
as an inheritance that belongs to us. 

12. " Pone ilhs nt rotam." Lallemant thus interprets these 
words : Send upon them a spirit of giddiness, to disconcert 
them. " Sic ut stipulaui ante facie m venti." Scatter them as a 
heap of straw is scattered before the wind. Such is the expla 
nation also given by Mattei. 3 

13. " Flamma comburens monies." Genebrard and Rotigni 
understand this of volcanoes, as Vesuvius and Etna, which 
cause general devastation by the flames they send forth. Bel- 
larmine understands it of the dry grass burning on the moun 
tains ; but Lallemant and Mattei interpret it of the lightning 
that strikes the mountains and sets then on fire. 4 

14. St. Jerome translates : Sic persequere eos in tempest ate tua, 
et in turbine tuo conturba eos So pursue them with the tempest 

1 It is thus that the Septuagint call the Philistines. According to 
the Hebrew: Pahestina the land of the Philistines: Terra Philistino- 
rurn (Gen. xxi. 33). See Psalm lix. 9. 

2 Also the Moabites, descendants of Moab, also son of Lot (Gen. 
xix. 37). 

8 It seems to us that we can explain this verse in a more literal 
manner, namely: Make them like a light wheel or straw, exposed to 
the wind to be its sport, that is, in such a manner that they are incap 
able of resisting. 

" Monies." That is, according to Menochius and Bossuet: The 
wooded mountains; which gives simply the ordinary repetition. 

Psalm IV.LXXXIII. of Psalter. 249 

of Thy vengeance, and confuse them with the whirlwind of Thy 

15. " Qn&rent nomen tuum" That is, they will enter into 
themselves and be converted to Thee. But others more com 
monly explain it thus : They will ask to know Thy name, that 
is, Thy power; they will be instructed therein, and they will 
venerate it. 

16. If this is not enough to bring about their conversion, let 
them remain troubled with continual fear of Thy power all 
their lives, and let them die in confusion. 

17. Let them know that the name of the Lord belongs prop 
erly to Thee alone, since Thou alone art King of kings through 
out the earth. 


This psalm shows us with what ardor the psalmist, desolate in find 
ing himself far from the Temple of Jerusalem, sighed after the 
moment of seeing it again. And as the Temple was the figure of 
heaven, one must believe that he sighed at the same time after the 
happiness of going to contemplate God in the heavenly kingdom. 
Nothing is more fitted than this psalm to excite in us the desire of 
leaving the earth, and of entering the abode of the blessed. 

1. QUAM dilectatabernacula i. How lovely are thy taber- 
tua Domine virtutum ! concu- nacles, O Lord of hosts: my 
cupiscit, et deficit anima mea soul longeth, and fainteth for 
in atria Domini. the courts of the Lord. 

2. Cor meum, et caro mea 2. My heart and my flesh 
exultavertmt in Deum vivum. have rejoiced in the living God. 

3. Etenim passer invenit sibi 3. For the sparrow hath 
domum : et turtur nidum sibi, found herself a house: and the 
ubi ponat pullos suos. turtle a nest for herself where 

she may lay her young ones. 

4. Altaria tua Domine virtu- 4. Thy altars, O Lord of 
turn : Rex meus, et Deus meus. hosts : my king and my God. 

5. Beati, qui habitant in do- 5. Blessed are they that dwell 
mo tua Domine: in saecula sae- in thy house, O Lord: they 
culorum laudabunt te. shall praise thee forever and 


6. Beatus vir, cujus est auxi- 6. Blessed is the man whose 
Hum abs te : ascensiones in cor- help is from thee : in his heart 
de suo disposuit, in valle lacry- he hath disposed to ascend by 
marum, in loco quern posuit. steps, in the vale of tears, in the 

place which he hath set. 


Friday at Matins. 

7. Etenim benedictionem da- 
bit legislator, ibunt de virtute 
in virtutem : videbitur Deus 
deorum in Sion. 

8. Domine Deus virtutum 
exaudi orationem meam : auri- 
bus percipe Deus Jacob. 

9. Protector noster aspice 
Deus : et respice in faciem 
Christi tui. 

10. Ouia melior est dies una 
in atriis tuis super milia. 

11. Elegi abjectus esse in 
domo Dei mei : magis quam 
habitare in tabernaculis pecca- 

12. Quia misericordiam, et 
veritatem diligit Deus : grati- 
am, et gloriam dabit Dominus. 

13. Non privabit bonis eos, 
qui ambulant in innocentia : 
Domine virtutum, beatus ho 
mo, qui sperat in te. 

7. For the lawgiver shall give 
a blessing, they shall go from 
virtue to virtue : the God of 
gods shall be seen in Sion. 

8. O Lord God of hosts, hear 
my prayer : give ear, O God of 

9. Behold, O God our pro 
tector : and look on the face 
of thy Christ : 

10. For better is one day in 
thy courts above thousands. 

11. I have chosen to be an 
abject in the house of my God : 
rather than to dwell in the 
tabernacles of sinners. 

12. For God loveth mercy 
and truth : the Lord will give 
grace and glory. 

13. He will not deprive of 
good things them that walk in 
innocence : O Lord of hosts, 
blessed is the man that trust- 
eth in thee. 

1. "Atria Domini" See verse 10. 

2. That is : My soul and my body leap for joy in think 
ing of Thee, O living God ! Our God is called the living 
God, in contrast with the gods of the Gentiles, who are dead 

3. 4. For the sparrow finds its dwelling in some house, and 
the turtle a nest in which it places its young in safety ; and 
cannot I retire near Thy altars, that is, in Thy Temple, which 
would be my happy asylum and my happy nest. This is thus 
understood by Bellarmine, Maldonatus, and Lallemant. Mattel 
translates : Altar ia tua Thy altar was my nest, my haven. 

6. This is the sense that St. Augustine gives to this verse : 
Happy the man that hopes to receive from Thee the help that 
he needs, having resolved in his heart to rise more and more to 
higher degrees of perfection, as long as he is in this valley 
of tears, a place where God has placed him to gain merit. 
But Mattei with Bossuet interprets this in a very different 
manner. He says that the psalmist, sighing to return from 
Babylon to Jerusalem, imagines that he is already free, and 
exclaims : Happy he that hopes for and obtains Thy help ; he 

Psalm IV.LXXXIII. of Psalter. 2 5 1 

already returns, he passes by the valley of Bocha, and is there 
refreshed by the water that Thou causest to rain down. The 
same author gives afterwards some explanations: i. " Ascen- 
siones." This word, according to the Hebrew, expresses the 
return to Jerusalem, and it is this that the prophet represents 
to himself in spirit: " In corde suo." 2. " Disposuit" A verb 
that is found joined to the following words : " In vallc /aery ma- 
rum" which are expressed in Hebrew by the name of Bocha, 
which was an arid valley, called the Place of Tears : Locus flen- 
tium,sive Lacrymarum (Jud. ii. 5. In the Hebrew we read: 
Bochini). 3. "In loco quern posuit" Here the Hebrew word 
instead of Locus Place, signifies Fons, a Fountain ; so that we 
translate : Fons ibi ponetur There shall be set a fountain of 

7. Mattei, following the sense which he gives to the preced 
ing verse, renders this verse as follows : Etenim propitia dabitur 
piuvia ; hinc ibit dc coetu in coctiun, donee videbit Deum deorum 
in Sion For a kindly rain shall be granted ; and thence he 
shall go from company to company, till he comes to see the 
great God in Sion. Thus the psalmist imagining himself re 
freshed in the valley of Bocha with the water of a most salu 
tary rain, and that he is marching in the midst of the com 
panies of Israelites who are going to Jerusalem, rejoices as if 
he were already in the Temple and saw the God of gods. But 
others, following the sense that they at first adopted, give 
this explanation : For God, who has given the law, which is the 
road to arrive at life eternal, will give them his blessing; and 
so they will walk from virtue to virtue till they see the God of 
gods in the heavenly Sion. What is certain is that these two 
verses, 6 and 7, are obscure ; and interpreters have made them 
still more so. 

9. O God, who art our protector ! regard us with a gracious 
eye, and especially look upon our king, who is the figure of the 
Saviour whom Thou art to send us. " Christi." According to 
Bossuet : Regis, qui est Christi figur a The king who is a figure 
of Christ. But it may well be understood as applying princi 
pally to the Messias. 

10. "In atriis fids." These words designate the Temple, 
says Mariana : Sic Templum vocat, in quo varia atria erant 
He thus speaks of the Temple, in which there were various 

252 Friday at Matins. 

courts. Tirinus observes that the Temple allegorically signifies 
the Church, and anagogically, that is, in a higher spiritual sense, 

11. "In domo Dei met." By this house of God Bellarmine 
with St. Augustine understands heaven ; but Bossuet, Mattel, 
etc., understand the Temple, according to the Hebrew, and is 
thus translated : Mallem esse custos liminis domus tuce I would 
rather be a doorkeeper of the Temple ; that is, amongst its 
most lowly servants, according to what we read of the most 
humble offices of the Levites (i ParalL ix. 19, and seq.}. "In 
tabernaculis" This expression here denotes the great houses, 

12. That is: God is merciful and faithful to his promises; 
hence he wishes to grant us grace in this life, and glory in the 

13. " Bonis" Grace and glory are real good things. " Qui 
ambulant in innocent ia" Those that live, keeping away from 


The psalmist goes to show us, on the one hand, the Jewish people 
delivered from slavery; on the other hand, mankind redeemed from the 
slavery of Satan. He enumerates, moreover, the fruits of the Redemp 
tion. The Church recites this psalm in the office of Christmas, and we 
ourselves may recite it to obtain that the fruits of the Redemption may 
be applied to us. 

1. BENEDIXISTI Domineter- i. LORD, thou hast blessed 
ram tuam : avertisti captivita- thy land: thou hast turned 
tem Jacob. away the captivity of Jacob. 

2. Remisistiiniquitatemple- 2. Thou hast forgiven the 
bis tuse: operuisti omnia pec- iniquity of thy people: thou 
cata eorum. hast covered all their sins. 

3. Mitigasti omnem iram 3. Thou hast mitigated all 
tuam: avertisti ab ira indigna- thy anger: thou hast turned 
tionis tuae. away from the wrath of thy 


4. Converte nos Deus salu- 4. Convert us, O God our 
taris noster: et averte iram saviour : and turn off thy anger 
tuam a nobis. from us. 

5. Numquid in aetermim iras- 5. Wilt thou be angry with 
cens nobis ? aut extendes iram us forever ? or wilt thou extend 
tuam a generatione in genera- thy wrath from generation to 
tionem ? generation? 

Psalm V.LXXXIV. of Psalter. 253 

6. Deus tu conversus vivifi- 6. Thou wilt turn, O God, 
cabis nos : et plebs tua laetabi- and bring us to life : and thy 

people shall rejoice in thee. 

7. Show us, O Lord, thy 
mercy : and grant us thy sal 

8. I will hear what the Lord 
God will speak in me: for he 
will speak peace unto his 
people : 

9. And unto his saints: and 
unto them that are converted 
to the heart. 

10. Surely his salvation is 
near to them that fear him : 
that glory may dwell in our 

11. Mercy and truth have 
met each other: justice and 
peace have kissed. 

12. Truth is sprung out of 
the earth : and justice hath 
looked down from heaven. 

13. For the Lord will give 
goodness: and our earth shall 
yield her fruit. 

14. Justice shall walk before 
him : and shall set his steps in 
the way. 

1. " Benedixtstt, Domi ne, terrain titam." St. Jerome trans 
lates : Placatus es, Domine, terrce htccAt last, O Lord, Thou 
hast been appeased in respect to Thy land, 1 and Thou hast 
blessed it. "Jacob" Of Jacob, or his children. 

2. " Opermstt omnia peccata eorum." Thou hast covered all 
their sins; or, as is very well explained by Bellarmine, Thou 
hast hidden them from Thy face, in order not to see them, nor 
to punish them. When God covers sins, he effaces them and 
remits them as if they had never existed. See what has been 
said in Psalm xxxi., verse i. 

3. " Averttstt ab tra indignationis tuce." St. Jerome trans 
lates : Conversus es ab tra furoris tut Thou hast put off Thy 
wrath, as Bellarmine explains it ; Thou hast turned away from 
Thy anger and Thy indignation : Avertisti te ab tra et indtgna* 
tione tua. 

Thy land; that is, its inhabitants, or Thy people, 

tur in te. 

7. Ostende nobis Domine 
misericordiam tuam : et salu- 
tare tuum da nobis. 

8. Audiam quid loquatur in 
me Dominus Deus : quoniam 
loquetur pacem in plebem 
suam : 

9. Et super sanctos suos, et 
in eos, qui convertuntur ad 

10. Verumtamen prope ti- 
mentes eum salutare ipsius : ut 
inhabitet gloria in terra nostra. 

11. Misericordia, et veritas 
obviaverunt sibi : justitia, et 
pax osculatse sunt. 

12. Veritas de terra orta est : 
et justitia de coelo prospexit. 

13. Etenim Dominus dabit 
benignitatem : et terra nostra 
dabit fructum suum. 

14. Justitia ante eum ambu- 
labit : et ponet in via gressus 

254 Friday at Matins. 

4. " Deus salutaris noster." St. Jerome translates : Deus, Jesus 

6. "Deus, tit convcrsus" St. Jerome translates: Nonne tu 
convert ens . . . ? That is : If Thou, O Lord, art appeased, and 
turnest Thy eyes towards us, Thou wilt give us life, by causing 
us to rise again from sin to grace ; and Thy people will rejoice 
in Thee, singing Thy praises. 

7. " Misericordiam tuam." The effects of Thy mercy. " Sa- 
lutare tuum da nobis. " That is, according to Bellarmine and 
Menochius: Give us salvation by sending us the Saviour, or 
the expected Messias. 

8. " Loquetur pacem in plebem sitam." He will speak of peace 
for his people, that is, of the reconciliation that Jesus Christ 
their Redeemer will obtain for them, who is called by Isaias : 
Princeps pacts (fs. ix. 6). 

9. He will make me understand that he wishes to save the 
just, and even the sinners, who entering into themselves will be 
converted, seriously and with all their heart ; according to Bel 
larmine and Bossuet : Qui serio resipiscunt. 

10. " Verunitamcn" According to the Hebrew: Certe, Uti- 
que Surely, of a truth ; as Malvenda, Menochius, Sa, Tirinus, 
and Lallemant observe. " Salutare ipshts." The salvation that 
God will give them with the coming of the Messias. " Gloria." 
That is: Jesus Christ; Splendor gloria (Heb. i. 3). Thus Ma 1 - 
donatus et Malvenda. 

11. Mercy and truth, or justice, will meet at the coming of 
the Messias, so that then justice satisfied and peace bestowed 
shall embrace each other. St. Jerome and St. Augustine un 
derstand by Mercy, the coming of the Saviour for the Gentiles, 
to whom he was not promised ; and by Truth, the faithfulness 
of the Messias with respect to the Jews, to whom he was prom 
ised. We have used the future will meet and will embrace, 
because in this psalm the coming of the Messias is predicted, 
as Bellarmine remarks, and the poetical language of the Ori 
entals often expresses the future in the past tense, to denote 
the certainty of the prophecy. 

12. " Veritas de terra orta est." That is, according to Lalle 
mant : Innocence will again spring up on earth. Others explain 
it thus: The inhabitants of the earth will embrace the truth, or 
the true faith. But the interpretation that seems to me better 

Psalm VI.LXXXV. of Psalter. 255 

is that of Bellarmine and of Menochius, namely: Truth shall 
spring from the earth, that is, from the virginal womb of Mary; 
so also St. Augustine understands it of the Eternal Word, who 
is the Truth itself, clothing himself with human flesh in the 
womb of the Blessed Virgin. 1 

13. God in his goodness will send his Son to become man; 
and our earth, the Blessed Virgin will give us her fruit, Jesus 
Christ, who was called the fruit of Mary s womb (Luke, i. 42) ; 
thus was accomplished the prophecy of Isaias : Aperiatur terra, 
et germinet Salvatorem Let the earth be opened, and bud forth 
a Saviour (Is. xlv. 8). 

14. That is: All his actions and all his steps during his life 
shall be conformed to rectitude and justice, in order that men 
by following him may arrive at the country of the Blessed. 


We have in this psalm one of those fervent prayers that the royal 
prophet addressed to God in the midst of his tribulations. For, ac 
cording to the common opinion, David is the author of this psalm. 
Moreover, he initiates us into the sentiments that filled the soul of Jesus 
Christ during his Passion, and he prophesies the conversion of the 
Gentiles. Afflicted souls may use it during their trials to implore the 
help of God. 

1. INCLINA Domine aurem i. Bow down thy ear, O 
tuam, et exaudi me: quoniam Lord, and hear me: for I am 
inops et pauper sum ego. needy and poor. 

2. Custodi animam meam, 2. Preserve my soul, for I 
quoniam sanctus sum : salvum am holy: save thy servant, O 
fac servum tuum, Deus meus, my God, that trusteth in thee. 
sperantem in te. 

3. Miserere mei Domine, 3. Have mercy on me, O 
quoniam ad te clamavi tota Lord, for I have cried to thee 
die: laetifica animam servi tui, all the day: Give joy to the 
quoniam ad te Domine animam soul of thy servant, for to thee, 
meam levavi. O Lord, I have lifted up my 


4. Quoniam tu Domine sua- 4. For thou, O Lord, art 
vis, etmitis: et multse miseri- sweet and mild: and plente- 

" Justitia de calo prospexit. " Therefore divine Justice will direct 
its eyes from the heights of the heavens down upon the earth, to exact 
from the Man-God due satisfaction and thereby re-establish us in sanc 
tity. Such is the explanation given by Canon Gaume. 


Friday at Matins. 

cordiae omnibus invocantibus 

5. Auribus percipe Domine 
orationem meam : et intende 
voci deprecationis meae. 

6. In die tribulationis meae 
clamavi ad te : quia exaudisti 

7. Non est similis tui in diis 
Domine: et non est secundum 
opera tua. 

8. Omnes gentes quascum- 
que fecisti, venient, et adora- 
bunt coram te Domine: et 
glorificabunt nomen tuum. 

9. Quoniam magnus es tu, 
et faciens mirabilia : tu es Deus 

10. Deduc me Domine in 
via tua, et ingrediar in veritate 
tua: laetetur cor meum ut 
timeat nomen tuum. 

11. Confitebor tibi Domine 
Deus meus in toto corde meo, 
et glorificabo nomen tuum in 

12. Quia misericordia tua 
magna est super me : et eruisti 
animam meam ex inferno in- 

13. Deus, iniqui insurrexe- 
runt super me, et synagoga 
potentium quaesierunt animam 
meam : et non proposuerunt 
te in conspectu suo. 

14. Et tu Domine Deus mi- 
sera tor et misericors, patiens, 
et multae misericord iae, et 

15. Respice in me, et mise 
rere mei, da imperium tuum 
puero tuo : et salvum fac filium 
ancillae tuae. 

16. Fac mecum signum in 
bonum, ut videant qui oderunt 
me, et confundantur : quoniam 
tu Domine adjuvisti me, et 
consolatus es me. 

ous in mercy to all that call 
upon thee. 

5. Give ear, O Lord, to my 
prayer: and attend to the 
voice of my petition. 

6. I have called upon thee 
in the day of my trouble : be 
cause thou hast heard me. 

7. There is none among the 
gods like unto thee, O Lord : 
and there is none according to 
thy works. 

8. All the nations thou hast 
made shall come and adore 
before thee, O Lord : and they 
shall glorify thy name. 

9. For thou art great and 
dost wonderful things : thou 
art God alone. 

10. Conduct me, O Lord, in 
thy way, and I will walk in thy 
truth : let my heart rejoice 
that it may fear thy name. 

11. I will praise thee, O 
Lord my God, with my whole 
heart, and I will glorify thy 
name forever : 

12. For thy mercy is great 
towards me : and thou hast 
delivered my soul out of the 
lower hell. 

13. O God, the wicked are 
risen up against me, and the 
assembly of the mighty have 
sought my soul : and they have 
not set thee before their eyes. 

14. And thou, O Lord, art a 
God of compassion, and mer 
ciful, patient, and of much 
mercy, and true. 

15. O look upon me, and 
have mercy on me, give thy 
command to thy servant, and 
save the son of thy handmaid. 

1 6. Shew me a token for 
good, that they who hate me 
may see, and be confounded : 
because thou, O Lord, hast 
helped me and hast comforted 

Psalm VLLXXXV. of Psalter. 257 

2. " Custodit animam meant." Preserve my life. " Sane t us 
sum." St. Jerome translates : Sanctus ego. According to the 
Syriac version and the Psalter of Milan : Sanctus es ; but com 
monly the interpreters read: Sanctus sum; and Mattei says 
that we should not depart from the Hebrew. Hence this ex 
planation : I am Thy faithful servant, devoted to Thy ser 

3. "At te clamavi" I have cried to Thee by asking Thee 
for mercy. " Ad te . . . animam meam levavi." Dom Calmet 
explains: I have desired Thy help with ardor. But Mattel s 
translation is better : I have raised my heart to Thee. 

4. "Mitis" St. Jerome translates: PropittabilisR&Ay to 
be propitiated, to pardon. 

5. " Intende voci deprecationis me<z" Deign to listen to what 
I ask of Thee. 

6. " Exaudisti me" That is, according to Bellarmine, Meno- 
chius, Sa, and Mariana : Thou hast always been willing to hear 

7. "/;/ diis." Among all the gods whom men adore. 

8. " Venient" They will come not by leaving the country 
that they inhabit, but by embracing the faith. 

10. "In via tua" In the way of Thy commandments. 
" Ingrediar in veritate tua" Make me to enter it and walk 
in it with a firm step. Mattei says that according to the 
Hebrew the word Veritas marks the perfection of anything 
that is done. " Lcctctur cor meum. " According to the Chaldee : 
Uni cor meum ; that is, according to Mattei : Collige cor meum ; 
this agrees with St. Jerome s translation : Unicumfac cor meum. 
Unite, gather together to Thyself all the affections of my heart ; 
make my heart to be only for Thee, so that it may fear nothing 
else than to give Thee displeasure. 

12. "Ex inferno infer iori" That is, according to some: 
From great dangers which were for me a deep grave. But it 
is better to understand it, with Gordona, of the depth of hell 
where are the damned ; or the abyss of sin, which according to 
St. Jerome is a kind of hell. 

13. " Synagoga potent turn qucesierunt animam meam." My 
powerful enemies have assembled in numbers to seek for me 
and to take away my life. " Non proposuerunt te in conspectu 
*uo." They have not set before their eyes that Thou protectest 


258 Friday at Matins. 

the just and punishest the guilty. This is thus understood by 
Bellarmine and Lallemant, with St. Augustine. 1 

14. " Verax" That is : Faithful to Thy promises. 

15. " Imperium" According to the Hebrew Mattei notes: 
Robur, strength ; or following St. Jerome s translation : Forti- 
tudincm. This passage, as Mariana, Sa, and Rotigni say, may 
easily apply to Jesus Christ the Son of the Blessed Virgin, who 
is called herself the servant of the Lord : Ecce ancilla Domini. 


This psalm is consecrated to the praise of Jerusalem, this glorious 
city that God had chosen for his dwelling-place. And since Jerusalem 
is a figure of the Church, the Fathers and the interpreters refer unani 
mously this psalm to the Catholic Church; built upon the holy moun 
tains, that is, upon the apostles, as St. Jerome, St. Augustine, Theo- 
doret, Euthymius, explain, and as one may infer from these words of 
St. Paul: Superadificati super fundamentum Apostolonim. Built upon 
the foundation of the apostles (Eph, ii. 20). This psalm is as obscure 
as it is short. 

1. FUNDAMENTA ejus in i. THE foundations thereof 
montibus sanctis: diligit Do- are in the holy mountains : 
minus portas Sion super omnia The Lord loveth the gates 
tabernacula Jacob. of Sion above all the taber 
nacles of Jacob. 

2. Gloriosa dicta sunt de 2. Glorious things are said 
te, civitas Dei. of thee, O city of God. 

3. Memor ero Rahab, et 3. I will be mindful of Ra- 
Babylonis scientium me. hab and of Babylon knowing 


4. Ecce alienigenae, et Ty- 4. Behold the foreigners ard 
rus, et populus ^Ethiopum, hi Tyre, and the people of the 
fuerunt illic. Ethiopians, these were there. 

5. Numquid Sion dicet : 5. Shall not Sion say : Tin s 
Homo et homo natus est in man and that man is born in 
ea, et ipse fundavit earn Altis- her: and the Highest himself 
simus? hath founded her? 

6. Dominus narrabit in 6. The Lord shall tell in his 
scripturis populorum, et prin- writings of peoples and of 
cipum : horum, qui fuerunt in princes of them that have 
ea. been in her ? 

7. Sicut laetantium omnium 7. The dwelling in thee is as 
habitatio est in te. it were of all rejoicing. 

1 See Psalm liii., verse 3. 

Psalm VILLXXXVI. of Psalter. 259 

1. " Fundamenta ejus." That is, according to Bellarmine, 
Mattei, and others: The foundations of the holy city which I 
contemplate in spirit. "In montibus sanctis. " On the moun 
tains of Sion and Moria, where the Temple is built ; hence St. 
Jerome translates: hi montibus sanctuarii. " Portas Sion. 1 
That is to say: The city of Jerusalem. " Tabernacula Jacob." 
The habitation of Jacob, that is, according to Menochius, 
Bossuet, Mattei, Rotigni, etc. : The other cities of Judea. 

2. " Gloriosa dicta sitnt." Many glorious things have been 
said by the prophets ; thus, Menochius, Mariana, and Tirinus. 

3. God here speaks. " Rahab" According to the Hebrew : 
Superbi ; but the interpreters, following the Chaldee, commonly 
understand Egypt. 1 " Sclent turn me" The inhabitants of 
which shall one day know me through the faith, and shall 
adore me. It is thus explained by Menochius, Lallemant, and 
several others. 

4. " Alientgena." The Philistines. So it is understood by 
Lallemant, Mariana, and all the interpreters. 2 " Fuerunt" 
This past tense expresses here the future : All the people will 
be there. This is a prophecy that has been well verified in the 
Church of Jesus Christ by the conversion of the Gentiles, as 
Mattei observes. 

5. This verse is more obscure than the others. " Numquid 
Sion dicet." In this phrase Sion is not in the nominative case. 
St. Jerome translates: Ad Sion autem dicetur ; Estius with 
Symmachus has : De Sion autem dicetur ; et Pagnini : Et ipsi 
Sion dicetur. " Homo et homo. " A Hebraism, which, as Mattei 
says, can have two senses : it can signify the multiplicity of 
men, and so it is understood by Lallemant, or the excellence 
of man, a wise man, a powerful man, etc., as St. Augustine, St. 
Jerome, Theodoret, Tertullian, and Bellarmine, and others 
understand it. Hence the verse is explained thus: What! Is 
there then no one there to say to Sion, that is to Jerusalem, 
that in the midst of her will be born a Man the most excel 
ling, who will be the Most High, at once God and man, be 
coming man in the city founded by himself? In ea factus 

1 Superbus in Hebrew Rahab, in Psalrn Ixxxviii. n, and in Isaias 
li. 9; Pharaoh is designated thereby. 

2 See note to Psalm Ixxxii. 6. This is especially explained by Bellar 
mine and Menochius (Ps. lix.). 

260 Friday at Matins. 

est homo, et ipse earn fiindavit. Thus St. Augustine ex 
presses it. 

6. The Lord will announce it, that is, will make it known in 
Holy Scriptures written for the instruction of the people, and 
especially in the writings of the apostles, who are the princes 
or the heads of the new Church. Thus following the ex 
planation of Menochius, in these Scriptures shall be preserved 
the names of those distinguished men who have illustrated 

7. In a word, O city of God ! O holy Church ! those that 
shall dwell in thee will all be filled with joy on account of the 
peace that they shall enjoy. 


The coming Passion of Jesus Christ is the subject of this psalm, 
according to St. Augustine, who says: Domini hie Passio prophetatur. 
Here, then, under the figure of a soul overwhelmed with sufferings, in 
sults, tribulations, which prays to God to come to its aid, we see Jesus 
Christ in the midst of his most bitter sufferings and in his total derelic 
tion addressing himself as man to his heavenly Father to ask his help. 
This is the explanation given by Bellarmine and many others, with St. 
Jerome and St. Augustine, who makes this remark: Oravit enim et Do- 
minus non secundttin formam Dei, sed secundiini formani servi : secun- 
duni hanc enim passus est For the Lord, too, prayed : not according 
to the form of God, but according to the form of a servant ; for accord 
ing to this, too, he suffered. Every soul in desolation can profitably 
use this psalm to obtain relief from God. 

1. DoMiNEDeussalutismeae i. O LORD, the God of my 
in die clamavi, et nocte coram salvation : I have cried in the 
te. day, and in the nignt before 


2. Intret in conspectu tuo 2. Let my prayer come in 
oratio mea : inclina aurem tu- before thee: incline thy ear to 
am ad precem meam : my petition : 

3. Quia repleta est malis 3. For my soul is filled with 
anima mea: et vita mea in- evils: and my life hath drawn 
ferno appropinquavit. nigh to hell. 

4. ^Estimatus sum cum des- 4. I am counted among them 
cendentibus in lacum : factus that go down to the pit : I am 
sum sicut homo sine adjutorio, become as a man without help, 
inter mortuos liber. free among the dead. 

5. Sicut vulnerati dormientes 5. Like the slain sleeping in 
in sepulchris, quorum non es the sepulchres, whom thou re- 

Psalm VIII.LXXX VII. of Psalter. 2 6 1 

memor amplius : et ipsi de 
manu tua repulsi sunt. 

6. Posuerunt me in lacu in 
ferior! : in tenebrosis, et in 
umbra mortis. 

7. Super me confirmatus est 
furor tuus : et omnes fluctus 
tuos induxisti super me. 

8. Longe fecisti notos meos 
a me : posuerunt me abomina- 
tionem sibi. 

9. Traditus sum, et non egre- 
diebar: oculi mei languerunt 
prae inopia. 

10. Clamavi ad te Domine 
tota die : expandi ad te manus 

11. Numquid mortuis facies 
mirabilia: aVit medici suscita- 
bunt et confitebuntur tibi ? 

12. Numquid narrabitaliquis 
in sepulchre misericordiam tu- 
am, et veritatem tuam in per- 

13. Numquid cognoscentur 
in tenebris mirabilia tua: et 
justitia tua in terra oblivioms? 

14. Et ego ad te Domine cla- 
mavi : et mane oratio mea prae- 
veniet te. 

15. Ut quid Domine repellis 
orationem meam : avertis fa- 
ciem tuam a me ? 

16. Pauper sum ego, et in 
laboribus a juventute mea : ex- 
altatus autem, humiliatus sum 
et conturbatus. 

17. In me transierunt irae 
tuae: et terrores tui conturba- 
verunt me. 

18. Circumdederunt me si- 
cut aqua tota die: circumde- 
derunt me simul. 

memberest no more : and they 
are cast off from thy hand. 

6. They have laid me in the 
lower pit : in the dark places, 
and in the shadow of death. 

7. Thy wrath is strong over 
me : and all thy waves thou 
hast brought in upon me. 

8. Thou hast put away my 
acquaintance far from me : they 
have set me an abomination to 

9. I was delivered up, and 
came not forth : my eyes lan 
guished through poverty. 

10. All the day I cried to 
thee, O Lord : I stretched out 
my hands to thee. 

11. Wilt thou show wonders 
to the dead : or shall physicians 
raise to life, and give praise to 

12. Shall any one in the sep 
ulchre declare thy mercy, and 
thy truth to destruction ? 

13. Shall thy wonders be 
known in the dark; and thy 
justice in the land of forgetful- 
ness ? 

14. But I, O Lord, have cried 
to thee : and in the morning 
my prayer shall prevent thee. 

15. Lord, why castest thou 
off my prayer: why turnest 
thou away thy face from 

16. I am poor, and in labors 
from my youth : and being ex 
alted have been humbled and 

17. Thy wrath hath come 
upon me : and thy terrors have 
troubled me. 

1 8. They have come round 
about me like water all the 
day : they have compassed mt> 
about together. 

26 1 Friday at Matins. 

19. Elongasti a me amicum, 19. Friend and neighbor 
et proximum : et notos meos a thou hast put far from me : 
miseria. and my acquaintance., because 

of misery. 

i . " Dem salutis mece" God, from whom I look for my salvation 

3. This verse agrees with what Jesus Christ said in the 
garden of Olives: Tristis est anima mea usque ad mortem My 
soul is sorrowful even unto death (Matt. xxvi. 38). It is thus 
applied by St. Augustine. 

4. " Inter mortuos liber. " Here the word Liber gives rise to 
different interpretations. St. Augustine applies it to Jesus 
Christ in two ways : first, in the sense of, Free from sin, in con 
trast with other men who are subject to death by reason of sin : 
Inter peccatores solus sine peccato Though among sinners he 
himself alone without sin ; and then in this sense that he died 
not through necessity, but only by an act of his free will. This 
second explanation is adopted by Bellarmine and Bossuet ; it 
appears to me to be more adequate according to the letter in 
relation to Jesus Christ, typified under the person of David. 
But, speaking literally of the person of David, Mattei says that 
the words Inter mortuos liber signify : Separate from the other 
dead. He cites the example of king Azarias, who, on accoun; 
of his leprosy, dwelt in a free house : in domo liber a (4 King s, 
xv. 5) ; that is, in a free house in domo separata (2 Par all. 
xxvi. 21); and Josephus, the historian, attests that the same 
king when dead was also buried by himself in a place apart : 
Seorsum solus sepultus est. Hence Mattei, explaining this pas 
sage with regard to the person of David, renders it thus : I am 
reputed as separate even from the other dead, as though un 
worthy to remain amongst them. 

5. "Vulneratt." St. Jerome translates: Interfecti Killed. 
* De manu tua repulsi" That is, according to Bellarmine and 
Tirinus: Deprived of all help from Thee. 

6. "Posuerunt" St. Jerome translates: Posuisti. That is: 
Thou hast permitted that I should be deposed. "In umbra 
mortis" St. Jerome translates: In profundis. According to 
Bellarmine, the sense is the same : he adds that the words Um 
bra mortis signify : A shadow so dense as it deprives of all light, 
like the shadow of death. He says, moreover, with St. Jerome, 

Psalm VIILLXXXVI1. of Psalter. 263 

that this verse, applied to Jesus Christ, may be understood of 
his descent in Limbo. 

7. " Furor," St. Augustine justly remarks that this word is 
better rendered by Indignation, because fury (wrath) is ordi 
narily found in those that have a troubled mind. " Omnes fluc- 
tus tuos indu.i isti super me." Thou hast heaped upon me all 
the floods of ills. 

8. This was truly accomplished in Jesus Christ when he was 
abandoned by his disciples : Tune discipult omnes, relicto eo,fu- 
gc> unt Then the disciples, all leaving him, fled (J\latt. xxvi. 
56). Stabant autcm omnes no ft ejus a longe And all his ac 
quaintance . . . stood afar off (Luke, xxiii. 49). 

9. " Traditus sum. " I have been given up to the power of my 
enemies. " Non egrediebar" That is, as Bellarmine explains: 
Non volebam egredi. I did not wish to withdraw myself, my 
Father having decreed that I should suffer for the salvation of 
men. " Oculi met langiierunt prce inopia." That is, according 
to the same interpreter : My eyes have become faint, as if drained 
by reason of shedding tears. 

10. To ask help according to what the Apostle says : Preces 
supplicationesque, ad eum qtii possit ill ion salvum facere a morte, 
cum clamore valido et lacrymis offerens Who in the days of his 
flesh with a strong cry and tears offering up prayers and sup 
plications to him that was able to save him from death (Heb. 
v. 7)- 1 

12. "Veritatetn tuam." Thy fidelity to Thy promises. "In 
perditione." After having lost his life. 

13. Can the admirable prodigies of Thy goodness and justice 
be known in the darkness of the tomb and in this place of for- 
getfulness, to render Thee the homage that is due to Thee ? 2 

14. "Mane oratio mea pr&veniet te." I will not cease to pre 
sent to Thee my prayers from the break of day. 

15. This may be understood of the prayer that Jesus Christ 
made in the garden of Olives : Transeat a me calix iste May 
this chalice pass from me; a prayer that his Father did not 
hear because our Redeemer wished effectively to die, to save 

1 This text well applies to the beginning of the psalm, as also to 
verses 9 and 10. 

3 On the subject of these three verses, u, 12, and 13, one may see 
the Canticle of Ezechias, verse 13 ; and Psalm cxiii. 26. 

264 Friday at Matins. 

man ; for, says Bellarmine, had the Son prayed absolutely, the 
Father would certainly have heard him. 1 

1 6. " Exaltatus autem, humiltatus sum et conturbatus" That 
is: No sooner have I received some relief than immediately I 
saw myself humbled and weighed down with afflictions. 2 

17. "Conturbaveruntme." St. Jerome translates: Oppresse- 
runt me. That is : I am crushed under the blows of Thy jus 
tice, on account of the rigor with which all the sins of men 
have deserved to be punished. 

19. "A mz seria." According to the Hebrew: Ab obscuritate, 
a tenebris. Hence this explanation that Mattei gives with 
Marco Marino : Tenebris se abdunt, ne videantur a me They 
hide themselves, not to be seen by me and obliged to help me 
in my misery. 


St. Jerome divides this psalm into three parts. The first recalls the 
promise, several times repeated, which God made to David to maintain 
always royalty in the family. The second teaches us that this promise 
was not entirely fulfilled in the sons according to the flesh, nor in the 
temporal kingdom of David. The third shows us the prophet sighing 
for the coming of the Messias, in whom all was to be fully realized, 
since he alone was to put an end to the tribulations of his people. This 
is the reason why the Church recites this psalm in the Office of Christ 

1. MISERICORDIAS Domini i. THE mercies of the Lord 
in aeternum cantabo. I will sing forever. 

2. In generationem et gene- 2. I will show forth thy 
rationem annuntiabo verita- truth with my mouth to gene- 
tern tuam in ore meo. ration and generation. 

1 In fact, the prayer of the Saviour was not absolute ; for he added : 
Verumtamen, non sicut ego volo, sed sicut tu Nevertheless, not as I 
will, but as Thou wilt (Matt. xxvi. 39). But the verse adapts itself 
better to this word that he uttered in his abandonment on the cross: 
Deus meus ! Deus metis I ut quid dereliquisti me? My God, my God, 
why hast thou forsaken me? (Matt, xxvii. 46.) 

8 The verse may also be understood in this sense : Jesus Christ spent 
the first thirty years of his life in the obscurity of a simple workman ; 
but when he distinguished himself by his teaching and his miracles, he 
became an object of persecution till his death on the cross. 

Psalm IX.LXXXVII1. of Psalter. 265 

3. Quoniam dixisti : In aeter- 
num misericordia aediticabitur 
in coelis : praeparabitur veritas 
tua in eis. 

4. Disposui testamentum 
electis meis, juravi David servo 
meo: usque in seternum prae- 
parabo semen tuum. 

5. Et aedificabo in generatio- 
nem, et generationem sedem 
tuam : 

6. Confitebuntur coeli mira- 
bilia tua Domine : etenim veri- 
tatem tuam in ecclesia sanc 

7. Ouoniam quis in nubibus 
aequabitur Domino: similiserit 
Deo in filiis Dei? 

8. Deus, qui glorificatur in 
consilio sanctorum : magnus et 
terribilis super omnes, qui in 
circuitu ejus sunt. 

9. Domine Deus virtutum 
quis similis tibi ? potens es 
Domine, et veritas tua in cir 
cuitu tuo. 

10. Tu dominaris potestati 
maris : motum autem fluctuum 
ejus tu mitigas. 

n. Tu humiliasti sicut vul- 
neratum, superbum : in brachio 
virtutis tuae dispersisti inimi- 
cos tuos. 

12. Tui sunt cceli, et tua est 
terra, orbem terrae et plenitu- 
dinem ejus tu fundasti : Aqui- 
lonem, et mare tu creasti. 

13. Thabor et Hermon in 
nomine tuo exultabunt : tuum 
brachium cum potentia. 

14. Firmetur manus tua, et 
exaltetur dextera tua : justitia 
et judicium praeparatio sedis 

15. Misericordia et veritas 

3. For thou hast said : Mercy 
shall be built up forever in the 
heavens: thy truth shall be 
prepared in them. 

4. I have made a covenant 
with my elect, I have sworn to 
David my servant : Thy seed 
will I settle forever. 

5. And I will build up thy 
throne unto generation and 

6. The heavens shall confess 
thy wonders, O Lord : and thy 
truth in the church of the 

7. For who in the clouds can 
be compared to the Lord : or 
who among the sons of God 
shall be like to God? 

8. God, who is glorified in 
the assembly of the saints : 
great and terrible above all 
them that are about him. 

9. O Lord God of hosts, who 
is like to thee ? thou art mighty, 
O Lord, and thy truth is round 
about thee. 

10. Thou rulestthe power of 
the sea : and appeasest the mo 
tion of the waves thereof. 

11. Thou hast humbled the 
proud one, as one that is slain : 
with the arm of thy strength 
thou hast scattered thy ene 

12. Thine are the heavens, 
and thine is the earth, the 
world and the fulness thereof 
thou hast founded : the north 
and the sea thou hast created. 

13. Thabor and Hermon shall 
rejoice in thy name : thy arm 
is with might. 

14. Let thy hand be strength 
ened, and thy right hand ex 
alted : justice and judgment 
are the preparation of thy 

15. Mercy and truth shall go 


Friday at Matins. 

precedent faciem tuam : beatus 
populus, qui scit jubilationem. 

16. Domine, in lumine vultus 
tui ambulabunt, et in nomine 
tuo exultabunt tota die : et in 
justitia tua exaltabuntur. 

17. Quoniam gloria virtutis 
eorum tu es : et in beneplacito 
tuo exaltabitur cornu nostrum. 

18. Quia Domini est assump- 
tio nostra: et sancti Israel Re 
gis nostri. 

19. Tune locutus es in visi- 
one sanctis tuis, et dixisti : Po- 
sui adjutorium in potente : et 
exaltavi electum de p^be mea. 

20. Inveni David servum 
meum : oleo sancto meo unxi 

21. Manus enim mea auxili- 
abitur ei : et brachium meum 
confortabit eum. 

22. Nihil proficiet inimicus 
in eo, et films iniquitatis non 
apponet nocere ei. 

23. Et concidam a facie ip- 
sius inimicos ejus: et odientes 
eum in fugam convertam. 

24. Et veritas mea, et mise- 
ricordia mea cum ipso: et in 
nomine meo exaltabitur cornu 

25. Et ponam in mari ma- 
num ejus : et in fluminibus 
dexteram ejus. 

26. Ipse invocabit me: Pater 
meus es tu : Deus meus, et 
susceptor salutis meae. 

27. Et ego primogenitum 
ponam ilium excelsum prse re- 
gibus terrse. 

28. In seternum servabo illi 

before thy face : blessed is the 
people that knoweth jubilation. 

16. They shall walk, O Lord, 
in the light of thy countenance : 
and in thy name they shall re 
joice all the day : and in thy 
justice they shall be exalted. 

17. For thou art the glory 
of their strength: and in thy 
good pleasure shall our horn 
be exalted. 

1 8. For our protection is of 
the Lord : and of our king the 
holy one of Israel. 

19. Then thou spokest in a 
vision to thy saints, and saidst : 
I have laid help upon one that 
is mighty, and have exalted 
one chosen out of my people. 

20. I have found David my 
servant: with my holy oil I 
have anointed him. 

21. For my hand shall help 
him: and my arm shall 
strengthen him. 

22. The enemy shall have no 
advantage over him, nor the 
son of iniquity have power to 
hurt him. 

23. And I will cut down his 
enemies before his face: and 
them that hate him I will put 
to flight. 

24. And my truth and my 
mercy shall be with him : and 
in my name shall his horn be 

25. And I will set his hand 
in the sea: and his right hand 
in the rivers. 

26. He shall cry out to me : 
Thou art my father: my God, 
and the support of my salva 
tion : 

27. And I will make him my 
first-born, high above the kings 
of the earth. 

28. I will keep my mercy for 

Psalm IX.LXXXVIII. of Psalter. 267 

misericordiam meam : et tes- 
tamentum meum fidele ipsi. 

29. Et ponam in saeculum 
saeculi semen ejus : et thronum 
ejus sicut dies cceli. 

30. Si autem dereliquerint 
filii ejus legem meam : et in ju- 
diciis meis non ambulaverint : 

31. Si justitias meas profa- 
naverint: et mandata mea non 

32. Visitabo in virga iniqui- 
tates eorum : et in verberibus 
peccata eorum. 

33. Misericordiam autem me 
am non dispergam ab eo : ne- 
que nocebo in veritate mea: 

34. Neque profanabo testa- 
mentum meum : et quae proce- 
dunt de labiis meis, non faciem 

35. Semel juravi in sancto 
meo, si David mentiar: semen 
ejus in aeternum manebit. 

36. Et thronus ejus sicut sol 
in conspectu meo : et sicut luna 
perfecta in aeternum : et testis 
in ccelo fidelis. 

37. Tu vero repulisti et de- 
spexisti: distulisti Christum 

38. Evertisti testamentum 
servi tui : profanasti in terra 
sanctuarium ejus. 

39. Destruxisti omnes sepes 
ejus: posuisti firmamentum 
ejus formidinem. 

40. Diripuerunt eum omnes 
transeuntes viam : factus est 
opprobrium vicinis suis. 

41. Exaltasti dexteram de- 
primentium eum: laetificasti 
omnes inimicos ejus. 

42. Avertistiadjutoriumgla- 

him forever : and my covenant 
faithful to him. 

29. And I will make his seed 
to endure for evermore: and 
his throne as the days of 

30. And if his children for 
sake my law: and walk not in 
my judgments: 

31. If they profane my jus 
tices: and keep not my com 
mandments : 

32. I will visit their iniquities 
with a rod : and their sins with 

33. But my mercy I will not 
take away from him : nor will 
I suffer my truth to fail : 

34. Neither will I profane my 
covenant : and the words that 
proceed from my mouth I will 
not make void. 

35. Once I have sworn by 
my holiness, I will not lie unto 
David : his seed shall endure 

36. And his throne as the 
sun before me, and as the moon 
perfect forever, and a faithful 
witness in heaven. 

37. But thou hast rejected 
and despised : thou hast been 
angry with thy anointed. 

38. Thou hast overthrown 
the covenant of thy servant : 
thou hast profaned his sanc 
tuary on the earth. 

39. Thou hast broken down 
all his hedges : thou hast made 
his strength fear. 

40. All that pass by the way 
have robbed him : he has be 
come a reproach to his neigh 

41 . Thou hast set up the right 
hand of them that oppress him : 
thou hast made all his enemies 
to rejoice. 

42. Thou hast turned away 


Friday at Matins. 

dii ejus: et non es auxiliatus 
ei in bello. 

43. Destruxisti eum ab 
emundatione: et sedem ejus 
in terram collisisti. 

44. Minorasti dies temporis 
ejus : perfudisti eum confu- 

45. Usquequo Domine aver- 
tis in finem : exardescet sicut 
ignis ira tua ? 

46. Memorare quae mea sub- 
stantia; numquid enim vane 
constituisti omnes filios homi- 
num ? 

47. Quis est homo, qui vivet, 
et non videbit mortem : eruet 
animam suam de manu inferi? 

48. Ubi sunt misericord ise 
tuse antiquae Domine, sicut ju- 
rasti David in veritate tua ? 

49. Memor esto Domine op- 
probrii servorum tuorum : 
(quod continui in sinu meo) 
multarum gentium. 

50. Quod exprobraverunt 
inimici tui Domine, quod ex 
probraverunt commutationem 
Christi tui. 

51. Benedictus Dominus in 
seternum : fiat, fiat. 

the help of his sword : and 
hast not assisted him in battle. 

43. Thou hast made his puri 
fication to cease : and thou hast 
cast his throne down to the 

44. Thou hast shortened the 
days of his time : thou hast 
covered him with confusion. 

45. How long, O Lord, turn- 
est thou away unto the end : 
shall thy anger burn like fire ? 

46. Remember what my sub 
stance is : for hast thou made 
all the children of men in vain ? 

47. Who is the man that shall 
live, and not see death : that 
shall deliver his soul from the 
hand of hell ? 

48. Lord, where are thy an 
cient mercies, according to 
what thou didst swear to 
David in thy truth ? 

49. Be mindful, O Lord, of 
the reproach of thy servants 
(which I have held in my 
bosom) of many nations : 

50. Wherewith thy enemies 
have reproached, O Lord, 
wherewith they have reproach 
ed the change of thy anointed. 

51. Blessed be the Lord for 
evermore : So be it, so be it. 

2. "Veritatem tuam" According to the Hebrew: Fidem 
tuam1\\y fidelity to Thy promises. 

3. "/ aternum miser icordta cedtficabitur" That is: Mercy 
shall be for us an eternal edifice of graces. " Praparabttur. " 
According to the Chaldee : Stabiltetur Shall be established. 
"Veritas tua" That is: Thy fidelity, or the accomplishment 
of Thy promises. 

4. " Disposui testamentum" St. Jerome translates: Pcrcussi 
fccdus. " Electts meis." With my elect; namely, Abraham, 
Isaac, and the other Patriarchs, as is commonly understood by 
interpreters. " Praparabo." St. Jerome translates : Stabtltam. 
God has promised (2 Kings, vii. 12) to intrust forever his king- 

Psalm IX.LXXXVIII. of Psalter. 269 

dom to the posterity of David, and this promise was verified 
in the person of Jesus Christ, as is taught by St. Jerome, St. 
Augustine, Theodoret, etc. Mattei observes very well that 
the kingdom of David was perpetuated in Jesus Christ, his de 
scendant, who has continued and will continue eternally to 
maintain and to govern the spiritual empire of the Church. 

5. That is: I will establish for thee a royal throne through 
all ages. Bellarmine justly remarks that this was properly 
verified only in our Saviour, of whom David was the figure. 

6. " Etenim." According to the Hebrew : Et, Etiam. " Vcri- 
tatein tuam" Thy fidelity to the promises that Thou hast 

7. " In nubibus. " That is: In the heavens. " In filtts Dei." 
According to the Chaldee : Among the angels. 

8. "Sanctorum." That is : Of the angels. 

9. "Verttas tua in circuitu tuo." That is: Thy faithfulness 
always accompanies Thee. Mattei understands this part of 
the verse thus : Thou art powerful; and therefore Thou dost 
promise much, and Thou art faithful to fulfil Thy promises. 

10. " Potestati marts! St. Jerome translates : Superbicr marts 
The pride of the sea. 

11. " Vulneratum. " The Hebrew word signifies, according 
to Menochius: Mortally wounded. " Siipcrbum." In Hebrew: 
Rahab. That is: King Pharao, or else Egypt. 1 " Dispersisti" 
Thou hast scattered Thine enemies by drowning them in the 
Red Sea, according to the interpretation of Bellarmine. 

12. " Aquilonetn ct mare." Bellarmine, Menochius, Lalle- 
mant, and Mattei, with Symmachus, hereby understand the 
North and the South. 2 

13. " Thabor ct Hermon." That is, as Lallemant explains: 
The East and the West. 

14. " Firmetitr" St. Jerome translates: Roboretur. " Prcr- 
paratio." According to the Hebrew: Basis; or, according to 
St. Jerome s translation : Firmament urn. 

15. "Veritas" Fidelity to Thy promises. " Precedent fa- 
cicm tuam." That is: Are always before Thy eyes. " Beatus 
populus qui scit jubilationctn." Happy the people that know 

1 See Psalm Ixxxvi. 3. 

? We find the same expressions in Psalm cvi. 3. 

270 Friday at Matins. 

the joy that is felt in praising Thee ! Thus Bellarmine, Me- 
nochius, Tirinus, and Bossuet. 

16. That is, according to Bellarmine and Menochius: Those 
that praise Thee shall walk in the light of Thy grace, in follow 
ing the way of Thy precepts ; they shall exult with joy all the 
day long in celebrating Thy name ; and Thy justice, which will 
never fail to recompense Thy servants, will elevate them to a 
higher degree of perfection. 

17. Thou art the glory of their virtue, since all their vigor 
comes from Thy grace, and not from their own works ; and it 
is only by Thy good pleasure that our strength will be raised 
against the enemy. " Inbeneplacito tito cxaltabitur." St. 
Jerome translates : In voluntate tim elevabis In Thy will shalt 
Thou raise up. " Cornu." According to the Chaldee : Robur 
Our strength. 

1 8. "Assumptio." St. Jerome translates : Protcctio. 

19. " Sanctts tuts." To ye holy prophets. According to the 
Hebrew : Sancto tuo ; which may be understood of the prophet 
Samuel ; but Malvenda, Lallemant, and Mattei say that the 
other prophets may also be very well understood in accord 
ance with the Vulgate. 1 "/# potente" In a mighty man, who 
is David. " Exaltavi" I have raised him to the throne. 

20. " Unxi eum" I have anointed him, or I will cause him 
to be anointed as king of Israel ; as was done by the ministry 
of Samuel (i Kings, xvi. 13). 

24. " Veritas mea" My fidelity to my promises. " In nomine 
meo" That is : By my help. The interpreters say that the 
expressions of this verse and of the following verses apply 
better to the person of Jesus Christ. 

25. That is: I will give him the dominion of the sea and of 
the rivers. If one wishes to apply to David this verse, one may 
understand by the Sea the Persian Gulf, the Arabian Gulf, or the 
Red Sea, and the whole Erythraean Sea, where the Edomites, 
the Amalekites, and the Arabs, all tributaries of David, lived ; 
and by the rivers, the Euphrates, the Orontes, and others sub- 

1 Some interpreters translate the Hebrew in the singular ; but St. 
Jerome translates it in the plural, and Beliarmine says : In grceco habe- 
tur: " Filiis tuis/ sed Sanctus Hieronyrmts, in Epistola ad Suniam et 
Fretellam, dicit omnes interpretes vertisse: " Sanctis tuis," ut habetur in 


Psalm IX.LXXXVIII. of Psalter. 2 7 1 

ject to David, when he took Syria, Mesopotamia, and Damascus. 
But Maldonatus, Bellarmine, Menochius, and many others ap 
ply the verse better to Jesus Christ, of whom David was the 
figure, and to whom God made subject the seas, the rivers, and 
the whole earth. 

26. Jesus Christ, speaking of God, calls him his Father, as 
to his divinity, and his God, his Saviour, as to his humanity. 
Such is the explanation given by Bellarmine and Menochius. 

27. Bellarmine and Menochius say that Jesus Christ as God 
is the only Begotten, and that as man he is the First-born, 
because he was the Head of the predestined (Eph. i.). Others 
apply this verse to the person of David. Mattei justly remarks 
that in the spiritual sense the expressions in the verse are fully 
verified only in Jesus Christ. 

28. St. Augustine also applies this verse to the person of 
Jesus Christ, saying: Propter ipsum fidele testamentum ; which 
means that God on account of the merits of Jesus Christ kept 
his promise to save mankind. But others commonly apply it 
to David in this sense : I will be faithful to him in the promise 
that I have made him ; namely, to give him a Son who shall be 
Jesus Christ, through whom his reign shall become eternal. 
This promise was made to David by the prophet Nathan (2 
Kings, vii. 12). Such is the explanation given by Bellarmine 
and Menochius. 

29. This verse corresponds to what we read in the Gospel : 
Dabit Hit Domimis Deus sedeni David, patris ejus ; et regnabit 
in domo Jacob in ceternum, et regni ejus non er it finis The Lord 
shall give unto him the throne of David, his father; and he 
shall reign in the house of Jacob forever, and of his kingdom 
there shall be no end (Luke, i. 32, 33). It also corresponds to 
the prophecy of Isaias : Super solium David et super regnum 
ejus sedebit, ut confirmet illud, et corroboret injudicio et justitia, 
a modo et usque in sempiternum He shall sit upon the throne 
of David, and upon his kingdom ; to establish it and strengthen 
it with judgment and with justice, from henceforth and forever 
(fs. ix. 7). Jesus Christ was, in fact, to reign over all Israel and 
over the whole earth ; not, indeed, with a temporal rule, which 
it was not his will to exercise, but with a spiritual rule, of which 
the earthly kingdom of David was a figure. Hence the verse 
may be thus explained : I will preserve his race by giving him 

272 Friday at Matins. 

the Messias for his son, through Whom I will make his throne 
to endure as long as the heavens ; that is, forever. Gordona 
here remarks that the temporal reign of David ended under 
Jechonias ; whence, he says, this promise of an eternal kingdom 
can be understood only of Jesus Christ typified by David. 

32. The Lord threatens the rod and stripes, and not the 
sword and death, to show that he will come as a father to cor 
rect, and not as an executioner to take their life. 

33. " Misericordiam autem meam non dispergam ab eo." That 
is, the offence that the descendants of David will inflict upon 
me will not prevent me from keeping my promise of causing 
the Messias to be born in his family. " Neque nocebo in veritate 
mea" According to the Hebrew : Non mentiar in veritate mea 
I will not fail in the promise that I have made to him. 

35- " Juravi in sancto meo." Mattei observes that this is a 
recognized expression in Scripture ; thus we read : Juravit Do- 
minus Deus in sancto suo The Lord God hath sworn by his 
holiness (Amos, iv. 2). " Si David menttar. The same inter 
preter says that in the imprecatory oaths the Hebrews left the 
second part of the imprecation to be understood ; so that Si 
mentiar means the same as Non mentiar ; it is as if God said : 
If I lie, I am no longer God. " Semen ejus in ceternum manebit." 
His posterity shall never come to an end, since Jesus Christ 
shall reign for all eternity. 

36. " Testis in caelo fidelis" That is, according to Bellarmine 
and Menochius : Like the rainbow which appears in heaven as 
a faithful witness of the peace which God wishes to keep with 
men (Gen. ix. 16). But Lallemant explains it thus : This throne 
placed in heaven for the Son of David shall be there forever, a 
faithful witness of the truth of my promises. 

37. 1 " Distulisti Christum tuum." Thoj hast deferred send 
ing the Messias whom Thou hast promised. St. Augustine 
says in regard to this passage : Ergo, Domine, non imples quod 
promisisti Art Thou not, Lord, going to fulfil what Thou hast 
promised ? He then adds : Manet omnino, Deus, quod promi 
sisti ; nam Christum tuum non abstulisti, sed distulisti Thou 

1 Here begins the second part of the psalm : the prophet puts the 
calamities in juxtaposition with the promises in order to touch the hear{ 
of God and obtain mercy. 

Psalm IX.LXXXVIIL of Psalter. 2 73 

still keepest Thy promise, for Thou hast not cast off Thy Christ, 
but Thou hast delayed him. 

38. " Sanctuarium" According to the Hebrew : Diadema. 
The verse is thus explained : It seems as if Thou hast revoked 
the covenant and the promise Thou hast made to Thy servant 
David ; for Thou hast permitted Thy sanctuary to be profaned 
on earth, by allowing the crown to pass into the hands of a 
Gentile king, who has seized upon the throne. This happened 
when Jechonias and Sedecias, descendants of David, were taken 
captive. But St. Augustine, Bede, Cassiodorus, and others, 
apply this text to the destruction of Jerusalem by Titus. 

39. " Destruxisti omnes sepes ejus. " Thou hast willed all the 
walls of the kingdom of David to be ruined, so that it remained 
as a vineyard without hedges. " Posuisti firmamentum ejus for- 
midinem" According to the Hebrew : Posuisti in munitionibus 
ejus formidinem ; or, according to the translation of St. Jerome : 
Posuisti munitiones ejus pai>or em. That is: Thou hast set fear 
in the place of the fortresses of the kingdom. Thus Lallemant 
explains it : Fecisti ut in locum munitionis succederet formido 
Thou hast caused terror to take the place of defence. 

41. " Exaltasti dexteram" Thou hast increased the strength, 
the power. 

42. St. Augustine, applying this passage to the destruction of 
the Jewish people, and to the ruin of their kingdom for having 
put to death Jesus Christ, exclaims : Terrain perdidit, pro qua 
Dominant occidit ! It has lost that land for which it killed the 

43. We translate this verse as Father Lallemant does. But 
St. Augustine explains differently the words " Destruxisti eum 
ab emundatione ;" he says that the Jews not believing in Jesus 
Christ remained deprived of the grace which would have puri 
fied them : Soluti sunt ab emundatione ; for faith alone was able 
to purify their hearts from their sins. 

44. " Minor asti dies temper is ejus ." St. Augustine says that 

1 Bellarmine says that the Hebrew text is more clear; he translates it 
litterally thus: Cessare fecisti munditiam ejus; et thronum ejus in ter 
rain destruxisti Thou hast made his comeliness (brightness or glory) 
to cease, and hast brought down his throne to the ground. By Mundi- 
tiam he understands the splendor of the royal ornaments. 


274 Friday at Matins. 

the Jews believed that their kingdom would last forever : Puta- 
bant se in (zternum rcgnaturos. 

45. " Avertis" According to the Hebrew: Absconderis 
Wilt Thou hide Thyself? "In finem?" Is it to be until our 
ruin is complete? The sense of the verse is: How long, O 
Lord, wilt Thou refuse to look graciously upon us? Is Thy 
anger, then, like fire, which is not quenched until it has utterly 
consumed whatsoever it lays hold of ? Thus Lallemant explains 
the words with Bellarmine. 

46. " Memorare qucemea substantial Bellarmine thus trans 
lates the Hebrew : Memorare ego quanti temporis sim Consider 
how short the time is that remains for me to live. St. Augus 
tine, explaining these words with reference to Jesus Christ, 
makes David say : Remember, O Lord, what is my substance, 
that is, that Thy Son is to take flesh from my blood. 

48. "In veritate tua." That is, according to Thy fidelity. 

49- "Quod continui in sinu meo." Mattei explains: Quibus 
opprobriis plenus est sinus meus Of which reproach my own 
heart is full. 

50. " Commutationem" According to the Hebrew: Claudi- 
cationem Limping. That is: Thy enemies, O Lord, upbraid 
us, and for what? Because Thy Christ, or the Messias, comes 
limping with too slow a pace. When the Gentiles insulted the 
Jews, the latter answered them that the Messias would soon 
come to deliver them from their miseries; but the Gentiles, 
continuing their reproaches, rejoined: How is this? Is your 
Messias lame, that he never arrives? 

51. That is: But may the Lord be blessed forever, for he 
cannot fail in his promises ; let us, then, humbly pray to him 
to accomplish with all speed the promise that he has made to 
send us the Saviour. 2 


The subject of this psalm is the Providence of God, attentive to the 
punishing of the wicked and to the rewarding of the just; although, by 

1 The beginning of the prayer to hasten the coming of the Messias, 
and the accomplishment of the divine promises. 

2 This conclusion of the psalm, says Canon Gaume, shows that in the 
complaints of the prophet there was neither impatience nor murmuring; 

Psalm X.XCIIL of Psalter. 2 75 

a judgment full of wisdom, it often happens that the wicked prosper in 
this world and the just are afflicted. The first fourteen verses of this 
psalm show us the just who are afflicted and who lament in seeing the 
prosperity of the wicked. The psalmist rebukes the just for their little 
faith, and exhorts them to be patient and to put their trust in God. 

i. DEUS ultionum Dominus 
Deus ultionum libere egit. 

2. Exaltare qui judicas ter 
rain : redde retributionem su- 

3. Usquequo peccatores Do- 
mine : usquequo peccatores 

4. Effabuntur, et loquentur 
iniquitatem : loquentur omnes, 
qui operantur injustitiam? 

5. Populum tuum Domine 
humiliaverunt : et hereditatem 
tuam vexaverunt. 

6. Viduam, et advenam in- 
terfecerunt: et pupillos occi- 

7. Etdixerunt: Non videbit 
Dominus, nee intelliget Deus 

8. Intelligite insipientes in 
populo : et stulti aliquando 

9. Qui plantavit aurem, non 
audiet? aut qui finxit oculum, 
non considerat? 

10. Qui corripit gentes, non 
arguet : qui docet hominem 
scientiam ? 

11. Dominus scit cogitatio- 
nes hominum, quoniam vanae 

12. Beatus homo, quern tu 
erudieris Domine: et de lege 
tua docueris eum. 

1. THE Lord is the God to 
whom revenge belongeth : the 
God of revenge hath acted 

2. Lift up thyself, thou that 
judgest the earth : render a re 
ward to the proud. 

3. How long shall the wicked, 
O Lord : how long shall the 
wicked make their boast? 

4. How long shall they utter, 
and speak wrong things? How 
long shall all the workers of 
iniquity talk? 

5. Thy people, O Lord, they 
have brought low : and they 
have afflicted thy inheritance. 

6. They have slain the widow 
and the stranger: and they 
have murdered the fatherless. 

7. And they have said : The 
Lord shall not see : neither shall 
the God of Jacob understand. 

8. Understand, ye senseless 
among the people: and, you 
fools, be wise at last. 

9. He that planted the ear, 
shall he not hear? or he that 
formed the eye, doth he not 

10. He that chastiseth na 
tions, shall he not rebuke : he 
that teacheth man knowledge ? 

11. The Lord knoweth the 
thoughts of men, that they are 

12. Blessed is the man whom 
thou shalt instruct, O Lord : 
and shalt teach him out of thy 

we see in them an unreserve full of confidence in the wisdom and good 
pleasure of God. 


Friday at Matins. 

13. That thou mayst give 
him rest from the evil days: 
till a pit be dug for the wicked. 

14. For the Lord will not 
cast off his people : neither will 
he forsake his own inheritance. 

15. Until justice be turned 
into judgment : and they that 
are near it are all the upright 
in heart. 

16. Who shall rise up for me 
against the evil doers? or who 
shall stand with me against the 
workers of iniquity? 

17. Unless the Lord had been 
my helper: my soul had almost 
dwelt in hell. 

1 8. If I said: My foot is 
moved : thy mercy, O Lord, 
assisted me. 

19. According to the multi 
tude of my sorrows in my 
heart : thy comforts have given 
joy to my soul. 

20. Doth the seat of iniquity 
stick to thee : who framest la 
bor in commandment? 

21. They will hunt after the 
soul of the just: and will con 
demn innocent blood. 

22. But the Lord is my refuge: 
and my God the help of my 

23. And he will render them 
their iniquity: and in their 
malice he will destroy them : 

yea the Lord our God will de 
stroy them. 

i. The Lord is the God of vengeance, that is, he that pun 
ishes crimes ; he punishes them, and there is no one that can 
prevent him from doing so. In the Hebrew this verse is in the 
imperative mood, and St. Jerome thus translates it : Deus ultto- 
mim, Domine, Deus ultionum ostendere O Lord, God of venge 
ance, show the power That thou hast of punishing the wicked. 1 

1 God has reserved vengeance to himself: Mea est ultio. (Saturday 
at Lauds, Canticle of Moses, v. 50; or Deut. xxxii. 35.) Mihi vin- 
dicta; ego retribuam (Rom. xii. 19). 

13. Ut mitiges ei a diebus 
malis : donee fodiatur pecca- 
tori fovea. 

14. Quia non repellet Domi- 
nus plebem suam : et heredi- 
tatem suam non derelinquet : 

15. Quoadusque justitiacon- 
vertatur in judicium : et qui 
juxta illam omnes qui recto 
sunt corde. 

16. Quis consurget mihi ad- 
versus malignantes? aut quis 
stabit mecum adversus oper- 
antes iniquitatem? 

17. Nisi quia Dominus adju- 
vit me : paulominus habitasset 
in inferno anima mea. 

1 8. Si dicebam : Motus est 
pes meus : misericordia tua 
Domine adjuvabat me. 

19. Secundum multitudinem 
dolorum meorum in corde 
meo : consolationes tuse laetifi- 
caverunt animam meam. 

20. Numquid adhaeret tibi 
sedes iniquitatis: qui fingis 
laborem in praecepto ? 

21. Captabunt in animam 
justi : et sanguinem innocen- 
tem condemnabunt. 

22. Et factus est mihi Do- 
minus in refugium : et Deus 
meus in adjutorium spei meae. 

23. Et reddet illis iniquita 
tem ipsorum : et in malitia eo- 
rum disperdet eos : disperdet 
illos Dominus Deus noster. 

Psalm X.XCIII. of Psalter. 277 

2. " Exaltare." That is : Let Thy all-powerful justice be 
known. 1 St. Augustine here remarks that the prophet, under 
the imperative form, is simply predicting. He says : Frophetia 
est prcedicentis, non audacia jubentis The prophecy of one 
that predicts, not the presumptuousness of one that com 

5. " Humiliaverunt" According to the Hebrew: Attrive- 
runt. That is : They have oppressed and tormented this peo 
ple who are Thy inheritance. 

6. That is : They did not hesitate to put to death all those 
that they found before them : the widows, the orphans, and 
even strangers whom they did not know. 

7. " Nee intelliget Dens Jacob" According to St. Augustine : 
Deus nee advertit ut sciat God does not pay attention to know 
these things. 

9. " Plantavit" That is : Has formed. 2 " Considerat" St. 
Jerome translates : Videbtt Shall he not see ? 

10. " Corripit." St. Jerome and St. Augustine translate : Eru- 
dit Instructs. " Qui docet hominem scienttam" St. Augustine 
says: Ipse non scit, qui te fecit sctre ? Does he not know who 
made thee know ? 

ii." Vance." Vain : or, as Mattei prefers, Evil ; he says that 
in the language of the Bible vanity means sin. 

12,13. "Ut mittges ei." According to the Hebrew : Ut quie- 
f> ;n (fcs ////That Thou mayest give him rest; or, according 
to St. Jerome s translation : Ut quiescat1\\2& he may rest. 
Hence it is thus explained : Happy he whom thou dost in 
struct, so as to mitigate his pain in the time of tribulation. 
" Fm>ea." The pit of the grave, that is, death ; this signifies 
that the sinner, though he is not afflicted in this life, yet has 
to die. 

14. " Plebem suam, et hereditatem suam." His people who 

1 f< Super bis" That is: To the proud that refuse to humble them 
selves to do penance. 

8 Bellarmine and Gaume admire this expression: Plantavit aurem. 
In fact it is an image that well shows on one side the hand of the author 
of nature, and on the other the organ of hearing buried in the head 
with its numerous sinuosities, like the plant that extends its tortuous 
roots into the bosom of the earth. 

278 Friday at Matins. 

are faithful to him, and his inheritance which is the same faith 
ful people. (See verse 7.) 

15. Different interpretations are given to this verse; but the 
following appears to me clear: God does not abandon his faith 
ful servants until justice is resolved into judgment, and accord 
ing to the same justice, all those that are upright in heart shall 
be judged. This sense seems to me to be that of St. Jerome s 
translation, although it is expressed in different terms, namely : 
Quoniam ad justitiam reuertetur judiczum, et sequentur ill ltd 
omnes recti corde Because judgment shall return to justice, 
and all the upright in heart shall follow it (that is, judgment). 

1 6. " Consurget mihi . . . Stabit mecum" St. Jerome repeats: 
Stabit pro me Will stand up for me. 

17. "In inferno" St. Augustine understands thereby the 
real hell of the damned ; he thus explains : Prope rueram in 
illam fossam quce paratur peccatoribus I was on the point of 
falling into the pit which is prepared for sinners. 

1 8. " Motus est pes meus." That is : I am in danger of falling. 
20. That is : Wouldst Thou have a throne like that of unjust 

judges, Thou who feignest or imaginest that Thy precepts are 
accomplished only with labor and irksomeness? Estius says 
that here in the Hebrew the word " Laborem" signifies Afflic 
tion. So also Bellarmine, whose explanation seems to be the 


We see, according to i ParaL xvi. 7-36, that David composed this 
psalm when the Ark was transferred from the house of Obededom to 
the Tabernacle erected on Mount Sion, which is the figure of our holy 
Church. In this psalm the Jews are exhorted to praise the Lord, and 
especially are Christians called on to serve Jesus Christ. With St. 
Jerome, St. Augustine, St. Ambrose, and with the generality of inter 
preters, Bellarmine says that David in this psalm aimed chiefly at fore 
telling the coming of the Messias and the establishment of his king. lorn. 1 

1. CANTATE Domino canti- i. SING ye to the Lord anew 
cum novum : cantate Domino canticle : sing to the Lord, all 
omnis terra. the earth. 

2. Cantate Domino, et bene- 2. Sing ye to the Lord and 
dicite nomini ejus : annuntiate bless his name : show forth his 
de die in diem salutare ejus. salvation from day to day. 

1 The two following psalms refer to the same subject. 

Psalm XL XC K of Psalter. 2 79 

3. Annuntiate inter Gentes 
gloriam ejus, in omnibus po- 
pulis mirabilia ejus. 

4. Quoniam magnus Domi- 
nus et laudabilis nimis : terri- 
bilis est super omnes deos. 

5. Quoniam omnes dii Gen 
tium daemonia: Dominus au- 
tem coelos fecit. 

6. Confessio, et pulchritude 
in conspectu ejus : sanctimo- 
nia, et magnificentia in sancti- 
ficatione ejus. 

7. Afferte Domino patriae 
gentium, afferte Domino glo 
riam et honorem : afferte Do 
mino gloriam nomini ejus. 

8. Tollite hostias, et introite 
in atria ejus: adorate Domi- 
num in atrio sancto ejus. 

9. Commoveatur a facie ejus 
universa terra : dicite in Gen- 
tibus quia Dominus regnavit. 

10. Etenim correxit orbem 
terrae, qui non commovebitur : 
judicabit populos in aequitate. 

ir. Laetentur cceli, et exultet 
terra, commoveatur mare, et 
plenitude ejus : gaudebunt 
campi, et omnia, quae in eis 


12. Tune exultabunt omnia 
ligna silvarum a facie Domini, 
quia venit : quoniam venit ju- 
dicare terram. 

13. Judicabit orbem terrae 
in aequitate, et populos in veri- 
tate sua. 

2. " Salutare ejus." According to the Hebrew : Salutem ejtts ; 
and the Chaldee : Redemptionem ejus. That is : The salvation 
that he has procured us by Redemption. 

5. " Dcemonia" According to the Hebrew: Dii vani,falsi, 
nihil Vain, false gods, nothing. 

3. Declare his glory among 
the Gentiles, his wonders 
among all people. 

4. For the Lord is great, and 
exceedingly to be praised : he 
is to be feared above all gods. 

5. For all the Gods of the 
Gentiles are devils: but the 
Lord made the heavens. 

6. Praise and beauty are be 
fore him : holiness and majesty 
in his sanctuary. 

7. Bring ye to the Lord, O 
ye kindreds of the Gentiles, 
bring ye to the Lord glory and 
honor : bring to the Lord glory 
unto his name. 

8. Bring up sacrifices, and 
come into. his courts: adore ye 
the Lord in his holy court. 

9. Let all the earth be moved 
at his presence : Say ye among 
the Gentiles : The Lord hath 

10. For he hath corrected 
the world, which shall not be 
moved : he will judge the peo 
ple with justice. 

11. Let the heavens rejoice, 
and let the earth be glad, let 
the sea be moved, and the ful 
ness thereof : the fields and all 
things that are in them shall 
be joyful. 

12. Then shall all the trees 
of the woods rejoice before the 
face of the Lord, because he 
cometh : because he cometh to 
judge the earth. 

13. He shall judge the world 
with justice: and the people 
with his truth. 

280 Friday at Matins. 

6. " Confessio et pulchritude in conspectu ejus! According to 
the Hebrew : Gloria et decor coram eo ; and Mattei says that in 
the Bible the word Confessio is taken for the praise that is given 
to God. 1 " In sanctificatione ejus." Mattei understands : In ipso 
Sanctoln him the Holy One by essence. We may also trans- 
ate these words according to the Hebrew : In sanctuario cjus, 
In his Temple, or Tabernacle. 

7. " Patrice gentium" Estius, according to the Hebrew, says 
that we should read : Families gentium. So also Menochius. 
Tirinus, and others, with St. Jerome, who translates : Families 

8. " Hostias" Bellarmine and Menochius say that the He 
brew word denotes an unbloody offering, and especially one 
made of flour; this points to the Holy Eucharist. Jansenius of 
Ghent, Tirinus, Rotigni, Sa, and others, make the same remark. 

9. " Commaveatur" St. Jerome translates : Paveat. " Reg- 
navit" St. Justin (Dial, cum Try ph.), St. Augustine, and St. 
Leo read : Regnavit a ligno Hath reigned from the wood. 
But the Church no longer uses this version, except in the hymn 
Vex ilia Regis, in which she sings : Regnavit a ligno Deus. 

10. " Correxit" According to the Hebrew and the Chaldee: 
Firmdvit Has made firm, or established. 2 

11. " Plenitude ejus. " All that is in the sea, as the islands, 
the fishes, etc. " Omnia qua in eis sunt." All that is found in 
the fields, as the flocks and herds, the plants, etc. 

13. "In cequitate . . . In vcritate sua." That is: With an 
exact judgment as regards the good and the wicked. 


According to Xavier Mattei, the holy Fathers saw in this psalm the 
announcement of the first and the second coming of the Redeemer. 
Hence the psalm is chiefly to be understood in the spiritual sense. 

1 See Psalm ciii. 2. 

2 See Psalm xcii. 2. We may here understand the creation; this is 
well expressed by the word Firmavit, or Fundavit (i Paral. xvi. 30); 
but if we apply the verse to the spiritual kingdom of Jesus Christ, and 
to the reformation of manners accomplished by the evangelical law, 
the word Correxit suits perfectly. 

Psalm XII. XC VI. of Psalter. 28 1 

1. DOMINUS regnavit, exul- 
tet terra: laetentur insulae 

2. Nubes, et caligo in cir- 
cuitu ejus: justitia, et judi- 
cium correctio sedis ejus. 

3. Ignis ante ipsum praece- 
det, et inflammabit in circuitu 
inimicos ejus. 

4. Illuxerunt fulgura ejus 
orbi terrae : vidit, et commota 
est terra. 

5. Montes sicut cera fluxe- 
runt a facie Domini: a facie 
Domini omnis terra. 

6. Annuntiaverunt coeli jus- 
titiam ejus : et viderunt omnes 
populi gloriam ejus. 

7. Confundantur omnes qui 
adorant sculptilia: et qui glo- 
riantur in simulacris suis. 

8. Adorate eum omnes An- 
geli ejus : audivit, et Isetata est 

9. Et exultaverunt filiae Ju- 
dae, propter judicia tua Do- 
mine : 

10. Quoniam tu Dominus al- 
tissimus super omnem terram : 
nimis exaltatus es super omnes 

ir. Oui diligitis Dominum, 
odite malum : custodit Domi 
nus animas sanctorum suorum, 
de manu peccatoris liberabit 

12. Lux orta est justo, et 
rectis corde laetitia. 

13. Laetamini justi in Do 
mino: etconfitemini memoriae 
sane tifi cat ion is ejus. 

1. THE Lord hath reigned, 
let the earth rejoice ; let many 
islands be glad. 

2. Clouds and darkness are 
round about him : justice and 
judgment are the establish 
ment of his throne. 

3. A fire shall go forth before 
him, and shall burn his enemies 
round about. 

4. His lightnings have shone 
forth to the world : the earth 
saw, and trembled. 

5. The mountains melted like 
wax, at the presence of the 
Lord : at the presence of the 
Lord all the earth. 

6. The heavens declared the 
justice : and all people saw his 

7. Let them be all confound 
ed that adore graven things: 
and that glory in their idols. 

8. Adore him, all ye his An 
gels : Sion heard, and was 

9. And the daughters of Juda 
rejoiced ; because of thy judg 
ments, O Lord : 

10. For thou Lord art most 
high Lord over all the earth : 
thou art exalted exceedingly 
above all gods. 

11. You that love the Lord, 
hate evil : the Lord preserveth 
the souls of his saints, he will 
deliver them out of the hand of 
the sinner. 

12. Light is risen to the just, 
and joy to the right of heart. 

13. Rejoice, ye just in the 
Lord : and give praise to the 
remembrance of his holiness. 

1. That is: Behold, the Lord has come to govern and to 
judge the world ; let them all, the inhabitants of the earth, 

2. "Correctio" According to the Hebrew: Firmamentum 

282 Friday at Matins. 

which signifies that the firmness of his tribunal will consist in 
the justice of his judgments. 1 

3. Fire will consume everything on the last day according to 
what St. Peter says : Terra autem, et qnce in ipsa sunt opera, 
exurentur The earth and the works that are in it shall be 
burnt (2 Peter, iii. 10). 

7. "/;/ sinmlacris suis." In the protection of the idols that 
they invoke. 

8. "Audivit, et latata est Sion" Sion, the faithful people, the 
Church, hearing of these things was full of joy, according to 
the invitation given in verse i. 

9. " Filice Judce" The same faithful people. " Propter jtidi- 
cia tua." Knowing that Thou art to judge the world. 

10. " Omnes deos." That is, according to Mattei : All the 
judges of the earth. 

n. " Sanctorum suorum." Of his servants. " De manu pec- 
catorts" According to the Hebrew: De manu impiorum 
From the hands of the ungodly. 

12. The gift of light is granted to the just man, and that of 
joy to all those that are right of heart. 

13. " Confitemim memories sanctificationis ejus" Praise him, 
ever mindful of the gift of sanctification which you have 
received from him. 

1 The following may be the idea of this verse and of the rest of the 
psalm : The Lord will at first appear enveloped in obscurity, like the 
sun when hidden by the clouds; yet he will govern all with a sovereign 
justice which he will manifest by showing himself in his justice at the 
last day. 

Psalm I.XCVII. of Psalter. 


Saturday at Matins. 

The prophet thanks God for having delivered his people from cap 
tivity; he at the same time foretells in a figurative sense the coming of 
Jesus Christ and the Redemption of mankind. 

1. CANTATE Domino canti- 
cum novum: quia mirabilia 

2. Salvavit sibi dextera ejus, 
et brachium sanctum ejus. 

3. Notum fecit Dominus sa- 
lutare suum : in conspectu 
gentium revelavit justitiam 

4. Recordatus est misericor- 
diae suae, et veritatis suae do- 
mui Israel. 

5. Viderunt omnes termini 
terrae salutare Dei nostri. 

6. Jubilate Deo omnis terra : 
cantate, et exultate, et psallite. 

7. Psallite Domino in citha- 
ra, in cithara et voce psalmi : 
in tubis ductilibus, et voce 
tubae corneae. 

8. Jubilate in conspectu Re 
gis Domini : moveatur mare, 
et plenitudo ejus : orbis terra- 
rum, et qui habitant in eo. 

9. Flumina plaudent manu, 
simul montes exultabunt a 
conspectu Domini : quoniam 
venit judicare terram. 

10. Judicabit orbem terra- 
rum in justitia, et populos in 

1. SING ye to the Lord a 
new canticle : because he hath 
done wonderful things. 

2. His right hand hath 
wrought for him salvation: 
and his arm is holy. 

3. The Lord hath made 
known his salvation : he hath 
revealed his justice in the sight 
of the Gentiles. 

4. He hath remembered his 
mercy and his truth toward 
the house of Israel. 

5. All the ends of the earth 
have seen the salvation of our 

6. Sing joyfully to God, all 
the earth : make melody, re 
joice and sing. 

7. Sing praise to the Lord 
on the harp, on the harp, and 
with the voice of a psalm : 
with long trumpets, and sound 
of cornet. 

8. Make a joyful noise before 
the Lord our king: let the sea 
be moved and the fulness 
thereof : the world and they 
that dwell therein. 

9. The rivers shall clap their 
hands, the mountains shall re 
joice together at the presence 
of the Lord : because he 
cometh to judge the earth. 

10. He shall judge the world 
with justice, and the people 
with equity. 

284 Saturday at Matins. 

1. " Quia mirabilia fecit" For the marvels that he has 
wrought in behalf of his servants. 

2. This verse may well be applied to Jesus Christ. " Sibi." 
Bellarmine says that this word, according to the Hebrew, is to 
be understood as if it were Ipsa ; which gives this meaning: It 
is his own right hand that has saved the world. But St. Augus 
tine refers the pronoun Sibi to Jesus Christ, as to the end pro 
posed, thus : Christ has saved men for himself, that is, for his 
own glory. " Et brachium sanctum ejus." And all has been 
the work of his own holy arm. 1 

3. " Salutare suum" The salvation that he has provided for 
the world. " Revelavit justitiam suam " He has by means of 
his apostles manifested his justice, that is. his fidelity in the 
accomplishment of the promised Redemption. 

4. God is said to remember when he fulfils a promise that he 
has made ; now he had promised the people of Israel to come 
to save mankind ; and he remembered his mercy and his fidelity 
by accomplishing this promise. 

7. " Voce psalmt." That is, as explained by Bellarmine, 
Menochius, and Lallemant : Sonitu psalterii With the sound 
of the psaltery. " Ductilibus." Menochius thus explains them : 
Mettalicis, ex laminibus malleo duct is Long, straight, metal 
trumpets shaped and attuned by the hammer. 

9. " Plaudent manu." As one does to praise any one. "Ju- 
dicare." To govern by excellent laws. 

10. "/ cequitate" According to the Hebrew, as Bellarmine 
remarks : In rec/ztudmeRectitude, or righteousness. 


David invites his people to come to praise and invoke God on the 
Mount Sion. Now the Mount Sion is a figure of the Catholic Church, 
in the bosom of which we should invoke and praise Jesus Christ. 

i. DOMINUS regnavit, ira- i. THE Lord hath reigned, 
scantur populi : qui sedet su- let the people be angry : he 
per Cherubim, moveatur terra, that sitteth on the Cherubim, 

let the earth be moved. 

1 Bellarmine explaining the word Sanctum says that it gives us to 
understand that the work is accomplished, not by the material force of 
the arm, but by a spiritual force; in fact, Jesus Christ has not crushed 
the enemy of our salvation by corporal arms or forces, but by his char- 

Psalm II. XC VIII. of Psalter. 285 

2. Dominus in Sion magnus : 
et excelsus super omnes popu- 

3. Confiteantur nomini tuo 
magno: quoniam terribile, et 
sanctum est : et honor 
judicium diligit. 

4. Tu parasti directiones: 
judicium et justitiam in Jacob 
tu fecisti. 

5. ExaltateDominum Deum 
nostrum, et adorate scabellum 
pedum ejus : quoniam sanctum 

6. Moyses, et Aaron in sa- 
cerdotibus ejus : et Samuel 
inter eos, qui invocant nomen 

7. Invocabant Dominum, et 
ipse exaudiebat eos : in co- 
lumna nubis loquebatur ad 

8. Custodiebant testimonia 
ejus : et praeceptum quod dedit 

9. Domine Deus noster tu 
exaudiebas eos: Deus tu pro- 
pitius fuisti eis, et ulciscens in 
omnes adinventiones eorum. 

10. Exaltate Dominum 
Deum nostrum, et adorate in 
monte sancto ejus: quoniam 
sanctus Dominus Deus noster. 

2. The Lord is great in Sion : 
and high above all peoples. 

3. Let them give praise to 
thy great name : for it is terri- 

regis ble and holy: and the king s 
honor loveth judgment. 

4. Thou hast prepared direc 
tions : thou hast done judg 
ment and justice in Jacob. 

5. Exalt ye the Lord our 
God, and adore his foot-stool : 
for it is holy. 

6. Moses and Aaron among 
his priests : and Samuel among 
them that call upon his name~ 

7. They called upon the 
Lord, and he heard them : he 
spoke to them in the pillar of 
the cloud. 

8. They kept his testimonies, 
and the commandment which 
he gave them. 

9. Thou didst hear them, O 
Lord, our God : thou wast a 
merciful God to them : and 
taking vengeance on all their 

10. Exalt ye the Lord our 
God, and adore at his holy 
mountain : for the Lord our 

God is holy. 

i. The Lord has established his reign in spite of the idola 
trous nations who are enraged thereat. He has his throne 
above the Cherubim, however much the earth be thereby 
troubled; this signifies that no one can resist his power. 

3. Let all praise and fear Thy great name ; for it is terrible 
on account of its power and its sanctity, and the honor of a 
king, that is, his dignity, his authority, requires him to love 
justice, that is, to exercise righteous judgment by rendering to 
every one according to his deserts. 

4. Thou hast established righteous laws for the direction of 

ity, his patience, his humility, his obedience, the merits of his holy 
life, the shedding of his precious blood, and his death on the cross, 

286 Saturday at Matins. 

the conduct of men, as Thou hast shown in the midst of the 
people of Israel, exercising justice and judgment, that is, judg 
ing always according to judgment. 

5. " Scabettum pcdum ejus." They invoked the Lord before 
the holy Ark. "In coluuma mtbis." According to St. Augus 
tine, by the column of fire we must understand the obscure 
language that the Lord used. 1 

8. " Testimonia ejus" That is, according to Bellarmine: All 
the precepts given in common to all. " Preceptum quod dedit 
illis" The special precept that he had given them, namely, to 
govern and to instruct the people. 

9. " Propitius fuisti eis, et ulciscens in omnes adinventiones 
eorum" St. Augustine and Menochius give this explanation: 
Thou wast propitious to them in pardoning the people for their 
sake, but without letting go unpunished the injuries and the 
calumnies that they had to suffer from this people. Bellarmine 
says that these two interpretations are probable. 

10. " Sanctus Dominus Deus" God is holy by essence, and 
consequently worthy of every homage. 


The royal prophet exhorts the faithful to praise God and to thank 
him first for havjng created us; then for having given us for our mother 
this holy Church which nourishes her children as young and tender 

1. JUBILATE Deo omnis i. SING joyfully to God, all 
terra : servile Domino in lae- the earth : serve ye the Lord 
titia. with gladness. 

2. Introiteinconspectu ejus, 2. Come in before his pres- 
in exultatione. ence with exceeding great joy. 

3. Scitotequoniam Dominus 3. Know ye that the Lord 
ipse est Deus : ipse fecit nos, he is God : he made us, and 
et non ipsi nos. not we ourselves. 

1 God was regarded as seated on the wings of Cherubim, stretched 
out over the Propitiatory or Mercy-seat (2 Kings, vi. 2). Hence the 
Ark is called God s foot-stool (i Par. xxviii. 2). But according to 
several Fathers, the prophet could also have had in view another holy 
Ark, another foot-stool of God, yet more worthy of our adoration, name 
ly, the Humanity of Jesus Christ personally united with the Divinity. 

2 For Psalm XCI. Bonum est which is sometimes said instead of 
the above, see Saturday at Lauds. 

Psalm IV. C. of Psalter. 


4. IVe are his people and 
the sheep of his pasture: 

Go ye into his gates with 
praise, into his courts with 
hymns : and give glory to him. 

5. Praise ye his name: for 
the Lord is sweet, his mercy 
endureth forever, and his truth 
to generation and generation. 

4. Populus ejus, et oves 
pascuae ejus : introite portas 
ejus in confessione, atria ejus 
in hymnis : conntemini illi. 

5. Laudate nomen ejus : 
quoniam suavis est Dominus, 
in asternum misericordia ejus, 
et usque in generationem et 
generationem veritas ejus. 

i. All ye people of the earth, let all your joy be to praise 
your God, and to serve him as is meet. 

3. Have always before the eyes of your mind that the Lord 
is the true God ; we did not of ourselves come into the world, 
nor did we make ourselves ; it is he that gave us being. 

4. " Introite portas ejus in confessione! Enter, therefore, the 
gates of his tabernacle, by confessing yourselves unworthy to 
stand in his presence. " Confitemini illi." Acknowledge that 
all that you have has come from his beneficent hand. 

5. " Veritas cjus" The truth of his teachings and of his 


David here gives excellent instructions to those that govern, and par 
ticularly to princes how they should live well. Also, every father of a 
family will find in this psalm rules for his conduct. 

1. MiSERlCORDlAM et judi- 
cium cantabo tibi Domine : 

2. Psallam, et intelligam in 
via imrnaculata, quando venies 
ad me. 

3. Perambulabam in inno- 
centia cordis mei, in medio do- 
mus mese. 

4. Non proponebam ante 
oculos meos rem injustam : 
facientes praevaricationes 

5. Non adhoesit mihi cor 
pravum: declinantem a me 
malignum non cognoscebam. 

6. Detrahentem secret o 

1. MERCY and judgment I 
will sing to thee, O Lord : 

2. I will sing, and I will 
understand in the unspotted 
way, when thou shalt come to 

3. I walked in the innocence 
of my heart, in the midst of 
my house. 

4. I did not set before my 
eyes any unjust thing : I hated 
the workers of iniquities. 

5. Not to me did the per 
verse heart cleave : and the 
malignant, that turned aside 
from me, I would not know. 

6. The man that in private 

288 Saturday at Matins. 

proximo suo, hunc perseque- detracted his neighbor, him 

bar. did I persecute. 

7. Superbo oculo, et insatia- 7. With him that had a 
bili corde, cum hoc non ede- proud eye, and an unsatiable 
bam. heart, I would not eat. 

8. Oculi mei ad fideles ter- 8. My eyes were upon the 
rae, ut sedeant mecum : ambu- faithful of the earth, to sit with 
lans in via immaculata, hie me: the man that walked in 
mihi ministrabat. the perfect way, he served me. 

9. Non habitabit in medio 9 He that worketh pride 
domus mese qui facit super- shall not dwell in the midst of 
biam : qui loquitur iniqua, non my house: he that speaketh 
direxit in conspectu oculorum unjust things did not prosper 
meorum. before my eyes. 

10. In matutino interficie- 10. In the morning I put to 
bam omnes peccatores terrae, death all the wicked of the 
ut disperderem de civitate Do- land: that I might cutoff all 
mini omnes operantes iniqui- the workers of iniquity from 
tatem. the city of the Lord. 

2. " Psallam" I will sing Thy praises upon the psaltery. 
" Intelligam in via immaculata." According to the Hebrew: 
In via perfecta. I will apply myself to know and to follow the 
pure and perfect way. " Quando venies ad me?" But when 
wilt Thou come to my help? * 

3. " Perambulabam" Some explain this and the following 
verse in the past tense, as they are in the Vulgate and in the 
Greek ; but the Hebrew has them in the future, and thus St. 
Jerome translates: Ambulabo I will walk. "Domus me<z." 
That is, of those belonging to my house. 

4. That i;, with the verbs in the future tense: I will never 
propose to do anything unjust ; I will hate, or I hold in abomi 
nation, all the transgressors of Thy law. 

5. " Non adhcesit mihi cor pravum" St. Jerome translates: 

1 Several interpreters, as Bellarmine, agreeing with the different 
editions of the breviary which we have been able to see, read this pas 
sage without the interrogation, and thus understand the Vulgate: In- 
telligam in via immactdata , quando venies ad me. That is: I will see 
and I will follow the pure way when Thou comest to my aid. St. 
Jerome translates the Hebrew in the same way: Eriidiar in via per- 
fecta, quando venies ad me. This version agrees well with the rest of 
the psalm understood in the future tense; it then expresses a series of 
good resolutions with the request of the grace necessary to be faithful 
to them. 

Psalm V.CI. of Psalter. 289 

Cor pravum rccedet a me. Explanation of this verse : I will 
never associate with those who have their heart perverse ; and 
if any one of those wicked persons keeps away from me, that 
is, does not wish to have me for a friend by changing his con 
duct, I will not know him, that is, I will show that I do not 
wish to know him. 

6. That is : For him who secretly rends the character of his 
neighbor, I will keep him at a distance, or I will ever persecute 
him by reproaching him with his vice. 

7. I will never sit at table with those who have a proud eye, 
that is, who look upon others with contempt; nor with the 
insatiable of heart, that is, with the ambitious and avaricious. 

8. My eyes shall be attentive to choose for my companions 
faithful men who live with me on this earth, and I will not 
have myself served or aided in my needs except by those that 
live apart from vice. 

9. The proud man shall not live in my house, and he that 
speaks unjustly, by lies or detraction, shall not remain long 
before my eyes, that is, I will drive him from my presence. 
"Non dixertt" According to the Hebrew: Non firmabztur 
shall not be established. 

10. I will hasten to exterminate all the wicked from the 
country, taking care that they are punished; thus I shall 
banish from the city of the Lord all those that lead bad lives, 
and who seek to have companions in evil. 


In this psalm, which is one of the seven penitential psalms, we see 
one humbling himself before God, praying for himself and for all the 
people. 1 According to St. Augustine, it is Jesus Christ who prays for 
us; in fact, it cannot be denied that in certain verses the Messias and 
his coming are spoken of. 

i. DOMINE exaudi oratio- i. HEAR, O Lord, my 
nem meam : et clamor meus prayer : and let my cry come 
ad te veniat. to thee : 

1 The very title of the psalm in the Hebrew as well as in the Greek 
and the Latin clearly indicates its subject: Oratio pauperis, cum anxius 
ftterit, et in conspectu Domini effuderit precem suam : Prayer of the 
poor man when he is in anxiety, and when he pours out his prayer in 
the presence of the Lord. 


Saturday at Matins. 

2. Non avertas faciem tuam 
a me : in quacumque die tri- 
bulor, inclina ad me aurem 

3. In quacumque die invo- 
cavero te, velociter exaudi me. 

4. Quia defecerunt sicut fu- 
mus dies mei : et ossa mea 
sicut crernium aruerunt. 

5. Percussus sum ut fcenum, 
et aruit cor meum : quia obii- 
tus sum comedere p a n e m 

6. A voce gemitus mei : 
adhaesit os meum carni meae. 

7. Similis factus sum pelli- 
cano solitudinis : factus sum 
sicut nycticorax in domicilio. 

8. Vigilavi, et factus sum 
sicut passer solitarius in tecto. 

9. Tota die exprobrabant 
mihi inimici mei : et qui lau- 
dabant me adversum me jura- 

10. Quia cinerem tamquam 
panem manducabam, et potum 
meum cum fletu miscebam. 

11. A facie irae et indignatio- 
nis tuae : quia elevans allisisti 

12. Dies mei sicut umbra de- 
clinaverunt: et ego sicut foe- 
num arui. 

13. Tu autem Domine in 
seternum permanes : et memo- 
riale tuum in generationem et 

14. Tu exurgens misereberis 
Sion: quia tempus miserendi 
ejus, quia venit tempus. 

1 5. Quoniam placuerunt ser- 
vis tuis lapides ejus : et terrae 
ejus miserebuntur. 

2. Turn not away thy face 
from me : in the day when I 
am in trouble, incline thy ear 
to me. 

3. In what day soever I 
shall call upon thee, hear me 

4. For my days are vanished 
like smoke : and my bones are 
grown dry like fuel for the fire. 

5. I am smitten as grass, and 
my heart is withered : because 
I forgot to eat my bread. 

6. Through the voice of my 
groaning, my bone hath 
cleaved to my flesh. 

7. I am become like to a 
pelican of the wilderness : I 
am like a night-raven in the 

8. I have watched, and am 
become as a sparrow, all alone 
on the house top. 

9. All the day long my ene 
mies reproached me : and they 
that praised me did swear 
against me. 

10. For I did eat ashes like 
bread, and mingled my drink 
with weeping. 

1 1 . Because of thy anger and 
indignation: for having lifted 
me up thou hast thrown me 

12. My days have declined 
like a shadow : and I am with 
ered like grass. 

13. But thou, O Lord, en- 
durest forever: and thy me 
morial to all generations. 

14. Thou shalt arise and 
have mercy on Sion : for it is 
time to have mercy on it, for 
the time is come. 

15. For the stones thereof 
have pleased thy servants : and 
they shall have pity on the 
earth thereof. 

Psalm V.CL of Psalter. 


16. Et timebunt Gentes no- 
men tuum Domine, et omnes 
reges terrae gloriam tuam. 

17. Ouiaaedificavit Dominus 
Sion : et videbitur in gloria 

1 8. Respexit in orationem 
humilium : et non sprevit pre- 
cem eorum. 

19. Scribantur haec in gene- 
ratione altera : et populus, qui 
creabitur, laudabit Dominum: 

20. Ouia prospexit de ex- 
celso sancto suo : Dominus de 
coelo in terram aspexit : 

21. Ut audiret gemitus com- 
peditorum : ut solveret filios 
interemptorum : 

22. Ut annuntient in Sion 
nomen Domini: et laudem 
ejus in Jerusalem. 

23. In conveniendo popu- 
los in unum, et reges ut servi- 
ant Domino. 

24. Respondit ei in via vir- 
tutis suse : Paucitatem dierum 
meorum nuntia mihi. 

25. Ne revoces me in dimi- 
dio dierum meorum : in gene- 
rationem et generationem anni 

26. Initio tu Domine terram 
fundasti : et opera manuum 
tuarum sunt cceli. 

27. Ipsi peribunt, tu autem 
permanes : et omnes sicut ves- 
timentum veterascent. 

28. Et sicut opertorium mu- 
tabis eos, et mutabuntur : tu 
autem "idem ipse es, et anni 
tui non deficient. 

16. And the Gentiles shall 
fear thy name, O Lord, and all 
the kings of the earth thy 

17. For the Lord hath built 
up Sion : and he shall be seen 
in his glory. 

1 8. He hath had regard to 
the prayer of the humble : and 
he hath not despised their 

19. Let these things be writ 
ten unto another generation : 
and the people that shall be 
created shall praise the Lord : 

20. Because he hath looked 
forth from his high sanctuary: 
from heaven the Lord hath 
looked upon the earth : 

21. That he might hear the 
groans of them that are in 
fetters : that he might release 
the children of the slain : 

22. That they may declare 
the name of the Lord in Sion : 
and his praise in Jerusalem. 

23. When the people assem 
ble together, and kings to 
serve the Lord. 

24. He answered him in the 
way of his strength : Declare 
unto me the fewness of my 

25. Call me not away in the 
midst of my days: thy years 
are unto generation and gene 

26. In the beginning, O Lord, 
thou foundedst the earth : and 
the heavens are the works of 
thy hands. 

27. They shall perish but 
thou remainest: and all of 
them shall grow old like a 

28. And as a vesture thou 
shalt change them, and they 
shall be changed : But thou 
art always the self-same, and 
thy years shall not fail. 

292 Saturday at Matins. 

29. Filii servorum tuorum 29. The children of thy ser- 
habitabunt : et semen eorum vants shall continue : and their 
in speculum dirigetur. seed shall be directed forever. 

4. " Cremiiim." Du Haniel says : Cremium est id omne quod 
facile crematur Whatever easily burns. 

5. Interpretation : My heart has been stricken as grass by 
Thy hand, and my spirit has remained in aridity so that I have 
forgotten to take my food. 1 

7. " Pelicano" The pelican loves solitude. According to 
Mattei, this bird is said to exist, but in reality no one has any 
knowledge of it. " Nycticorax. " St. Jerome translates: 
Bubo the owl which makes its dwelling in ruins and deserted 
places. " Domicilio" Mariana says: Vox hebrcea riiinas vel 
parrietinas significant The Hebrew word signifies ruins or 
crumbling walls. 

8. I have passed whole nights without sleep under the pres 
sure of my woes, and I am become like a solitary sparrow 
which complains upon the roof, that is, sadness keeps me to 
within the most retired parts of my house. 

9. "Jurabant" According to Du Hamel : Conjurabant 
Conspired together. 

10. " Cinerem t clinquant panem manducabani." The bread 
that I ate seemed to me insipid as ashes. 

n. " Elevans allsisti me," St. Jerome translates: Levasti 
me, et allisisti me. 

13. " In CBternum permanes" That is: Thou art, and Thou 
wilt always be the same. " Memoriale tuum." According to 
the Chaldee : Memoria tua. Mattei says that the Hebrew 
may be so translated ; and Menochius explains it thus : Tui 
memoria, et mentio, et laus The memory, the mention, and the 
praise of Thee. 

14. " Exsitrgens" That is: As if rising from a profound 
sleep. " Tempus." The time fixed in Thy decrees. 

15. Mariana says that here is meant the city of Jerusalem, 
when it was destroyed by its enemies. " Lapides ejits" The 
heaps of stones, which is all that is left of the city. " Terra 

1 The following is another explanation: I have been stricken as grass 
which is trodden down and dried by the heat of the sun, and my heart 
is fallen into aridity and desolation, because I neglected to take spiritual 
nourishment to sustain my soul. 

Psalm V. CL of Psalter. 293 

e/us." The Hebrew, according to Menochius, Bossuet, and 
Mattei, here signifies Pulveris ejus The dust of its ruins. 

16. " Gloriam tuam" That is: They shall know and fear 
Thy power. 

17. Thus it shall happen when God shall build up Sion ; and 
he shall be seen in his glory, that is, in his temple, according 
to Maldonatus, Mariana, and Mattei. 

19. " Populus qui creabitur" Mattei says that this is to be 
understood of Christians, who, regenerated by baptism, are 
called by St. Paul : Nova creatura New creature (Gal. vi. 15). 

21. " Filios inter emptorum" According to the Hebrew: 
Filios mortis. Mattei observes that these two versions accord 
ing to the Hebrew expression signify the same thing, namely: 
Those doomed to death ; that is, men deprived of the grace 
before the Redemption. 

23. " fn unum." In one church, in one same faith. Du 
Hamel thus comments : Hcec ad Ecclesiam sub Christo refer- 
iinlur. Bellarmine, Malvenda, Mariana, and Menochius say 
the same. 

24. Bellarmine and Mattei say that this verse is very obscure, 
as indeed it is. " Respondit ez." Bellarmine thinks that it is 
the psalmist who answers God in regard to what the Lord or 
dained in verse 19. "In via virtutis sttce." That is: In the 
time of the vigor of his age. " Paucitatcm dierum meorum 
nuntia mihi" O Lord, make me know the shortness of my 
days, that is, according to the interpreters, if my life shall be 
too short for me to see the end of these evils on the day of 
man s redemption. 

25. " Ne revoces me" St. Jerome translates: Ne rapias me: 
For mercy s sake, do not withdraw me from the world. " /;/ 
generationem et generationem anni tui" Thou whose years are 
eternal, canst add to the number of my years. 

26. St. Paul applies to Jesus Christ this verse and the two 
following verses (Heb. i. 10). 

27. " Permanes. " St. Jerome translates: Stabz s: Thou shalt 
ever remain the same. " Veterascent." St. Jerome translates: 
Atterentur They shall come to an end, as a garment worn out 
by long use. 

28. " Opertorium" St. Jerome translates : Pallium, a cloak. 
Mattei here admires the images of the Oriental poetry. 

2 9 4 

Saturday at Matins. 

29. " Habit abunt." Shall dwell there, that is, in the holy 
city. "Semen eorum in saculum dirigetur" That is: Thou 
wilt ever have a care of their posterity. 1 


The psalmist extols the divine mercy; but finding himself incapable 
of praising and thanking God as his benefits deserve, he invites the 
angels and all creatures to do so in his name. 

1. BENEDIC anima mea Do 
mino : et omnia, quse intra me 
sunt, nomini sancto ejus. 

2. Benedic anima mea Do 
mino: et noli oblivisci omnes 
retributiones ejus. 

3. Qui propitiatur omnibus 
iniquitatibus tuis : qui sanat 
omnes infirmitates tuas. 

4. Qui redimit de interitu 
vitam tuam : qui coronat te in 
misericordia et miserationibus. 

5. Qui replet in bonis de- 
siderium tuum : renovabitur 
ut aquilae juventus tua. 

6. Faciensmisericordias Do- 
minus : et judicium omnibus 
injuriam patientibus. 

7. Notas fecit vias s u a s 
Moysi, filiis Israel voluntates 

8. Miserator, et misericors 
Dominus : longanimis, et mul- 
tum misericors. 

9. Non in perpetuum ira- 
scetur : neque in seternum 

10. Non secundum peccata 
nostra fecit nobis: neque se 
cundum iniquitates nostras re- 
tribuit nobis. 

1. BLESS the Lord, O my 
soul : and let all that is within 
me bless his holy name. 

2. Bless the Lord, O my 
soul : and never forget all he 
hath done for thee : 

3. Who forgiveth all thy ini 
quities : who healeth all thy 

4. Who redeemeth thy life 
from destruction : who crown- 
eth thee with mercy and com 

5. Who satisfieth thy desire 
with good things : thy youth 
shall be renewed like the 
eagle s : 

6. The Lord doth mercies : 
and judgment for all that suffer 

7. He hath made his way 
known to Moses, his wills to 
the children of Israel. 

8. The Lord is compassion 
ate and merciful : long suffer 
ing, and plenteous in mercy : 

9. He will not always be 
angry : nor will he threaten 

10. He hath not dealt with 
us according to our sins: nor 
rewarded us according to our 

1 The terms of this last verse suit perfectly the holy Church, which is 
the city of God, in which a happy people always dwell under the infal 
lible direction of the Vicar of Jesus Christ, until it becomes established 
in the abode of the eternal beatitude. 

Psalm VI.CH. of Psalter. 


11. Ouoniam secundum al- 
tituclinem cceli a terra : corro- 
boravit misericordiam suam 
super timentes se. 

12. Quantum distat ortus 
ah occidente: longe fecit a 
nobis iniquitates nostras. 

13. Quomodo in iseretur pa 
ter filiorum, misertus est Do- 
minus tirnentibusse : quoniam 
ipse cognovit figmentum nos 

14. Recordatus est quoniam 
pulvis suinus : homo, sicut 
fcenum dies ejus, tamquam 
flos agri sic efflorebit. 

15. Quoniam spiritus per- 
transibit in illo, et non sub- 
sistet: et non cognoscet am- 
plius locum suum. 

1 6. Misericordia autem Do 
mini ab aeterno, et usque in 
aeternum super timentes eum. 

17. Et justitia illius in filios 
filiorum, his qui servant testa- 
mentum ejus : 

1 8. Et memores sunt manda- 
torum ipsius, ad faciendum ea. 

19. Dominus in ccelo paravit 
sedem suam : et regnum ipsius 
omnibus dominabitur. 

20. Benedicite Domino 
omnes Angeli ejus: potentes 
virtute, facientes verbum illius, 
ad audiendam vocem sermo- 
num ejus. 

21. Benedicite Domino 
omnes virtutes ejus : ministri 
ejus, qui facitis voluntatem 

22. Benedicite Domino 
omnia opera ejus: in omni 
loco dominationis ejus, bene- 
dic anima mea Domino. 

11. For according to the 
height of the heaven above the 
earth : he hath strengthened 
his mercy towards them that 
fear him. 

1 2. As far as the east is from 
the west: so far hath he re 
moved our iniquities from us. 

13. As a father hath com 
passion on his children, so hath 
the Lord compassion on them 
that fear him : for he knoweth 
our frame. 

14. He remembereth that 
we are dust: man s days are 
as grass, as the flower of the 
field so shall he flourish. 

15. For the spirit shall pass 
in him, and he shall not be: 
and he shall know his place no 

1 6. But the mercy of the 
Lord is from eternity, and unto 
eternity upon them that fear 

17. And his justice unto 
children s children, to such as 
keep his covenant : 

18. And are mindful of his 
commandments to do them. 

19. The Lord hath prepared 
his throne in heaven : and his 
kingdom shall rule over all. 

20. Bless the Lord, all ye his 
angels: you that are mighty 
in strength, and execute his 
word, hearkening to the voice 
of his orders. 

21. Bless the Lord, all his 
hosts: you ministers of his 
that do his will. 

22. Bless the Lord, all his 
works : in every place of his 
dominion, O my soul, bless 
thou the Lord. 

i. " Omnia quce tntra me sunt." All my powers. 

3. " Propitiator omnibus iniquitatibus tuis." He is propitious 

296 Saturday at Matins. 

that is, he pardons all thy sins. Thus nearly all interpret. 
" Omnes infirmitates tuas" That is, as Mattei observes: All 
thy infirmities, corporal and spiritual. 

4. " De interitu." St. Jerome translates: De corruptione . 
and according to the Chaldee : De gehenna : That is: He de 
livers thy corporal life from the death of the body, and thy 
spiritual life from the death of the soul, whether it be from sin, 
or as we may also understand, from hell. " Coronat te." Ac 
cording to Estius and others : He surrounds them on all sides. 

5. " Renovabitur ut aquilce juventus tua" He will make thy 
youth renewed, as the wings and the strength of the eagle are 
renewed. This may be understood, as Mattei says, of the re 
newal of the soul by baptism, and conversion to penance, ac 
cording to the words of St. Paul : Exspoliantes vos veterem 
hominem, cum actibus suis, et induentes novum, eum qui reno- 
vatur. . . . Stripping yourselves of the old man with his deeds, 
and putting on the new, him who is renewed . . . (Col. iii. 
9. 10). 

7. " Vias suas" That is : The dispositions of his Providence. 

8. God is compassionate and merciful, and he will manifest 
to us the effects of his mercy. " Longanimis. " He is slow to 
punish, he is patient, but only up to a certain point. 

9. If he is angry with any one, and if he threatens to abandon 
him, his menaces will not last always if the sinner amends his 

10. Ah ! let us never cease to thank him, knowing that he 
has not treated us as our sins deserve, and that he has not 
punished us according to our wickedness. 

13. " Figmentum nostrum" l That is : Our weakness. 

14. He knows that we are only dust, and that man, living on 
this earth, is like the grass, which to-day flowers in the field 
and to-morrow withers and dies. 

15. " Spiritus pertransibit in illo, et non subsist et." In this 
life the spirit is not in man ; but is passing on its way to eter 
nity. "Non cognoscet amplius locum suum." That is : He does 
not return to know his place any more, that is, to begin over 
again his past years. 

17. "Justitia illius" His beneficent justice. " Testamentum 
ejus." His covenant, or his law, 

1 Of what and how we are formed. 

Psalm VILCIIL of Psalter. 297 

19. " Regnum ipsius omnibus 
will have to obey his rule. 

dominabttur" That is: Ail 


According to the interpreters, this psalm presents a brilliant desci/f* 
tion of the glory of the Saviour as manifested in the works of nature. 
In it we find a eulogy of the wisdom and of the power that God lias, 
shown forth in creating heaven and earth. The authcr of the argiu 
ments, placed at the head of the psalms in the Compilation of Venice, 
adds that we learn here how to see nature and the manifold variety ot 
created things. 

1. BENEDIC anima mea Do 
mino: Domine Deus meus 
magnificatus es vehementer. 

2. Confessionem et decorem 
induisti : amictus lumine sicut 

vestimento : 

3. Extendens ccelum sicut 
pellem : qui tegis aquis supe- 
riora ejus. 

4. Qui ponis nubem ascen- 
sum tuum : qui ambulas super 
pennas ventorum. 

5. Qui facis angelos tuos 
spiritus : et ministros tuos, 
ignem urentem. 

6. Qui fundasti terram super 
stabilttatem suam: non incli- 
nabitur in saeculum saeculi. 

7. Abyssus, sicut vestimen- 
tum, amictus ejus : super mon- 
tes stabunt aquae. 

8. Ab increpatione tua fu- 
gient : a voce tonitrui tui for- 

9. Ascendunt montes, et de- 
scendunt campi in locum quern 
fundasti eis. 

10. Terminum posuisti, 
quern non transgredientur : 
neque convertentur operire 

11. Quiemittisfontes incon- 

1. BLESS the Lord, O my 
soul : O Lord my God, thou 
art exceedingly great. 

2. Thou hast put on praise 
and beauty : and art clothed 
with light as with a garment : 

3. Who stretchest out the 
heavens like a pavilion : who 
coverest the higher rooms 
thereof with water. 

4. Who makest the clouds 
thy chariot : who walkest upon 
the wings of the winds. 

5. Who makest thy angels 
spirits : and thy ministers a 
burning fire. 

6. Who hast founded the 
earth upon its own base : it 
shall not be moved forever 
and ever. 

7. The deep, like a garment, 
is its clothing; above the 
mountains shall the waters 

8. At thy rebuke they shall 
flee : at the voice of thy thun 
der they shall fear. 

9. The mountains ascend, 
and the plains descend into the 
place which thou hast founded 
for them. 

10. Thou hast set a bound 
which they shall not pass over : 
neither shall they return to 
cover the earth. 

11. Thou sendest forth 

2 9 8 

Saturday at Matins. 

vallibus : inter medium mon- 
tium pertransibunt aquae. 

12. Potabunt omnes bestiae 
agri : expectabunt onagri in 
siti sua. 

13. Super ea volucres cceli 
habitabunt : de medio petra- 
rum dabunt voces. 

14. Rigans montes de supe- 
rioribus suis: de fructu ope- 
ruin tuorum satiabitur terra. 

15. Producens foenum ju- 
mentis, et herbam servituti 
hominum : 

16. Ut educas panem de 
terra : et vinum laetificet cor 
hominis : 

17. Ut exhilaret faciem in 
oleo : et panis cor hominis 

18. Saturabuntur ligna 
campi, et cedri Libani, quas 
plantavit : illic passeres nidifi- 

19. Herodii domus dux est 
eorum : montes excelsi cervis : 
petra refugium herinaciis. 

20. Fecit lunam intempora: 
sol cognovit occasum suum. 

21. Posuisti tenebras, et 
facta est nox : in ipsa pertran 
sibunt omnes bestise silvae. 

22. Catuli leonum rugientes, 
ut rapiant, et quaerant a Deo 
escam sibi. 

23. Ortus est sol, et congre- 
gati sunt : et in cubilibus suis 

24. Exibit homo ad opus 

springs in the vales : between 
the midst of the hills the waters 
shall pass. 

12. All the beasts of the 
field shall drink: the wild 
asses shall expect in their 

13. Over them the birds of 
the air shall dwell : from the 
midst of the rocks they shall 
give forth their voices. 

14. Thou waterest the hills 
from thy upper rooms : the 
earth shall be filled with the 
fruit of thy works : 

15. Bringing forth grass for 
cattle, and herb for the service 
of men : 

16. That thou mayest bring 
bread out of the earth : and 
that wine may cheer the heart 
of man : 

17. That he may make the 
face cheerful with oil : and 
that bread may strengthen 
man s heart. 

1 8. The trees of the field 
shall be filled, and the cedars 
of Libanus which he hath 
planted : there the sparrows 
shall make their nests. 

19. The highest of them is 
the house of the heron. The 
high hills are a refuge for the 
harts: the rock for the urchins. 

20. He hath made the moon 
for seasons: the sun knoweth 
his going down. 

21. Thou hast appointed 
darkness, and it is night: in it 
shall all the beasts of the woods 
go about. 

22. The young lions roaring 
after their prey, and seeking 
their meat from God. 

23. The sun ariseth, and they 
are gathered together: and they 
shall lie down in their dens. 

24. Man shall go forth to 

Psalm VILCIIL of Psalter. 


suum : et ad operationcm 
suam usque ad vesperum. 

25. yuam magnificata sunt 
opera tua Domine! omnia in 
sapientia fecisti : impleta est 
terra possessione tua. 

26. Hoc mare magnum, et 
spatiosum manibus: illic rep- 
tilia, quorum non est numerus. 

27. Animalia pusilla cum 
magnis : illic naves pertransi- 

28. Draco iste, quern for- 
masti ad illudendum ei : omnia 
a te expectant, ut des illis 
escam in tempore. 

29. Dante te illis, colligent : 
aperiente te manum tuam, 
omnia implebuntur bonitate. 

30. Avertente autem te fa- 
ciem, turbabuntur: auferes 
spiritum eorum, et deficient, 
et in pulverem suum rever- 

31. Emittes spiritum tuum, 
et creabuntur : et renovabis 
faciem terrae. 

32. Sit gloria Domini in sae- 
culum : laetabitur Dominus in 
operibus suis: 

33. Oui respicit terram, et 
facit earn tremere : qui tangit 
montes, et fumigant. 

34. Cantabo Domino in vita 
mea: psallam Deo meo quam- 
diu sum. 

35. Jucundum sit ei elo- 
quium meum : ego vero delec- 
tabor in Domino. 

36. Deficiant peccatores a 
terra, et iniqui ita ut non sint : 
benedic anima mea Domino. 

his work: and to his labor 
until the evening. 

25. How great are thy works, 
O Lord ! thou hast made all 
things in wisdom : the earth is 
filled with thy riches. 

26. So is this great sea, which 
stretcheth wide its arms : there 
are creeping things without 

27. Creatures little and 
great : there, the ships shall go. 

28. This sea-dragon which 
thou hast formed to play there 
in : all expect of thee that thou 
give them food in season. 

29. What thou givest to 
them they shall gather up : 
when thou openest thy hand, 
they shall all be filled with 

30. But if thou turnest away 
thy face, they shall be troubled : 
thou shalt take away their 
breath, and they shall fail, and 
shall return to their dust. 

31. Thou shalt send forth 
thy spirit, and they shall be 
created : and thou shalt renew 
the face of the earth. 

32. May the glory of the 
Lord endure forever : the Lord 
shall rejoice in his works. 

33. He looketh upon the 
earth, and maketh it tremble : 
he toucheth the mountains, 
and they smoke. 

34. I will sing to the Lord 
as long as I live: I will sing 
praise to my God while I have 
my being. 

35. Let my speech be accept 
able to him: but I will take 
delight in the Lord. 

36. Let sinners be consumed 
out of the earth, and the un 
just, so that they be no more : 
O my soul, bless thou the Lord. 

300 Saturday at Matins. 

1. " Vehement er" St. Jerome translates: Nimis : Beyond 
all measure, exceedingly. That is : Thou hast made Thy 
greatness known by Thy works in a wonderful manner. 

2. " Confessionem" According to the Hebrew : Gloriam 
Glory. 1 

3. " Pellcm" According to the Hebrew : Tentorium. " Aquis" 
Estius understands by this the clouds. According to Mattei, 
this part of the heavens is really covered with waters. 2 

4. Thou ridest upon a cloud, as upon a chariot which goes 
whither Thou wiliest; Thou walkest flying on the winds as if 
they were birds that had their wings extended. 

5. Thou makest the celestial spirits who are always before 
Thy throne Thy angels; and of these same spirits who burn 
with the fire of Thy love Thou makest messengers, to execute 
Thy orders with promptitude and efficacy. Thus St. Augus 
tine interprets this verse; so also St. Gregory (In Evang. horn. 
54) ; and this agrees with the absolute application that St. Paul 
makes of it to the angels. 

6. " Stabilttatem suam." St. Jerome translates : Bases suas. 
That is, as Lallemant well explains : Thou hast made it firm by 
its own weight; so that, as Mattei adds, it supports itself. 

7. " Abyssus" Mattei says that this word in the language of 
the Bible signifies an accumulation of waters. " Stabunt" 
According to the Hebrew : Stabant. The sense of the verse is : 
There was a time when Thou didst cover the earth with waters 
in such a manner that these waters were higher than the 
mountains (Gen, vii. 20). 

8. Then at the sound of Thy voice, that is, of Thy command, 
as at the roar of threatening thunder, these waters withdrew, 
as if seized with terror in the place assigned to them, which 
was the sea. 

9. At this command it seems that the mountains rose up 
and the plains descended to the place which Thou didst des 
tine for them. 3 

1 See Psalm xcv. 

12 The psalm seems to refer to the firmament which separates the 
upper from the lower waters (Gen. i. 6). Gaume says that science has 
established the existence of these higher waters. See Psalm cxlviii. 4. 

3 This verse may be understood of the earth, and signifies that in 
proportion as the waters retired the mountains seemed to rise up and 

Psalm VI L CHI. of Psalter. 301 

12. " Onagri." Wild asses, by which may be understood all 
wild animals. 

13. "Super ca." According to the Chaldee : Juxta eos. 
Above or beside these fountains or these springs of water. 
" De medio petraritm." According to the Hebrew : Inter ramos ; 
or according to St. Jerome s translation : De medto ncmoruin 
In the midst of the neighboring groves. 

14. Thou waterest the mountains with the upper waters, 
which descend from the clouds ; thus the earth by Thy Provi 
dence shall be satisfied, and shall abound in fruit. 

1 6. " Vinuui Icetificet cor hoininis" Here St. John Chrysos- 
tom makes this reflection : " Some say : Let there be no wine ; 
but we should rather say: Let there be no drunkenness; for 
wine is the work of God, but drunkenness the work of the 
devil" (Ad pop. Ant. Horn. i). 

17. We should here remark, that according to Theodoret, 
Maldonatus, Menochius, Tirinus, and others, the Orientals used 
to anoint the face with oil to show a cheerful countenance. 
The sense then is : Thou producest the olives, the oil of which 
serves to anoint the countenance to make it look joyous, and 
grain to make bread wherewith to sustain the life of man. 

18. " Saturabuntur. " Shall be sated with these waters of 
fountains and of rains. " Ligna cainpi. " Mattei hereby under 
stands wild plants. " Passeres." The sparrows and the other 

19. " Herodii." It is uncertain what kind of bird this name 
denotes: according to St. Jerome, it is the kite; but Estius, 
Lallemant, and others, following the Chaldee, say that it is the 
stork. " Hcrodti domus dux est eorum." According to the 
Hebrew : Hcrodii abies est domus ejus. That is : The top of the 
fir-tree is her house. " Her maciis" According to the Greek, 
Leporibus For the rabbits. See Mattei. 

the valleys to lower themselves; but it may also be understood of the 
waves, which, pressed by the order of the Most High, rose up like moun 
tains, and lowered themselves like valleys by rolling into the abysses 
that were prepared for them. Moreover, the Lord said to the sea: 
Thou shalt come so far, and no farther: Usque hue venics, et non pro- 
cedes amplius, et hie confringfs tumentes flucttis tuos Hitherto thou 
shalt come, and shalt go no farther, and here thou shalt break thy 
swelling waves (Job, xxxviii. n), 

302 Saturday at Matins. 

20. " Fecit lunam in tempore" The Hebrews used to regu 
late their calendar by the moon: A luna signum diet festi 
From the moon is the sign of the festival day (Ecclus. Ixiii. 7). 
" Sol cognovit occasum suuni." The sun runs its course to its 
setting; or as Malvenda explains the verse, the sun knows how 
to go through its course without the variations incident to the 

22. The lions come forth roaring with their cubs to seek for 
prey in the forests; and by their roaring they seem to ask of 
God their food. 

25. " Possessione tua." According to the Greek: Creatura 
tua With Thy creatures. Menochius and Mattei explain 
thus : The earth is filled with the goods that Thou hast created. 

26. " Reptilia" Properly: Reptiles, animals without legs, 
that crawl on their bellies. Here the word signifies every kind 
of fish. 

28. "Draco." St. Jerome writes: Leviathan. Others, as 
Lallemant, and perhaps all, commonly say that it is the whale ; 
but according to Mattei this is not certain ; it is only certain 
that some sea-monster is signified. "Ad illudendum ez." Ac 
cording to the Hebrew: Ut luderct in eo. Thus it is under 
stood by Maldonatus, Estius, Sa, Malvenda, Mattei, etc. 

30. That is : If Thou withdraw Thy gracious looks, they wlli 
languish ; Thou wilt take away their life and they will cease to 
be; they return to the dust whence Thou didst draw them. 

31. That is: Thou wilt send forth the breath of life into 
other animals, to which Thou wilt give being, and thus Thou 
wilt renew the face of the earth. Du Hamel applies this in a 
mystical sense to the Holy Ghost, who by his grace renews the 
face of the earth, that is, of the souls living in this world ; and 
thus the Church uses this verse in her Liturgy at Pentecost. 

32. That is: Let then the Lord be glorified forever! and let 
us act in such a manner that he may rejoice in us, who are his 
works, and that he may not be saddened by our faults. 

33. That is : Let us beware of provoking this powerful Lord, 
who with a single glance makes the earth tremble, and who by 
touching the mountains causes them to smoke with his thunder 
and lightning, as he did on Mount Sinai: Totus autem mons 
Sinai fumabat And all Mount Sinai was in a smoke (Exod* 
xix. 18). 

Psalm VIII.CIV. of Psalta 


The prophet urges the Jews to praise God, and to thank him for all 
a benefits bestowed on their fathers. 1 

1. CONFITEMINI Domino, et 
invocate nomen ejus : annun- 
tiate inter Gentes opera ejus. 

2. Cantate ei, et psallite ei : 
narrate omnia mirabilia ejus. 

3. Laudamini in nomine 
sancto ejus: laetetur cor quae- 
rentium Dominum. 

4. Quaerite Dominum, etcon- 
firmamini : quaerite faciern ejus 

5. Mementote mirabilium 
ejus, quae fecit : prodigia ejus, 
et judicia oris ejus. 

6. Semen Abraham, servi 
ejus : filii Jacob electi ejus. 

7. Ipse Dominus Deus nos- 
ter: in universa terra judicia 

8. Memor fuit in saeculum 
testamenti sui : verbi, quod 
mandavit in m i 1 1 e genera- 
tiones : 

9. Quod disposuit ad Abra 
ham : et juramenti sui ad 
Isaac : 

10. Et statuit illud Jacob in 
praeceptum : et Israel in testa- 
mentum aeternum : 

11. Dicens: Tibi dabo ter 
rain Chanaan, funiculum here- 
ditatis vestrae. 

12. Cum essent numero bre- 
vi, paucissimi et incolae ejus : 

13. Et pertransierunt degen- 

1. GIVE glory to the Lord, 
and call upon his name : de 
clare his deeds among the 

2. Sing to him, yea sing 
praises to him : relate all his 
wondrous works. 

3. Glory ye in his holy name : 
let the heart of them rejoice 
that seek the Lord. 

4. Seek ye the Lord, and be 
strengthened : seek his face 

5. Remember his marvellous 
works which he hath done : his 
wonders, and the judgments of 
his mouth. 

6. O ye seed of Abraham his 
servant : ye sons of Jacob his 

7. He is the Lord our God : 
his judgments are in all the 

8. He hath remembered his 
covenant forever; the word 
which he commanded to a 
thousand generations. 

9. Which he made to Abra 
ham ; and his oath to Isaac : 

10. And he appointed the 
same to Jacob for a law : and 
to Israel for an everlasting 

11. Saying: To thee will I 
give the land of Chanaan, the 
lot of your inheritance. 

12. When they were but a 
small number, yea very few, 
and sojourners therein : 

13. And they passed from 

1 The first fifteen verses of this psalm form part of the Canticle of 
David (i Paral. xvi. 8-22), but with some differences of expression. 


Saturday at Matins. 

te in gentem, et de regno ad 
populum alterum. 

14. Non reliquit hominern 
nocere eis : et corripuit pro eis 

15. Nolite tangere chnstos 
meos : et in prophetis meis no- 
lite malignari. 

1 6. Et vocavit famem super 
terram : et omne firmamentum 
panis contrivit. 

17. Misit ante eos virum : in 
servum venumdatus est Joseph. 

1 8. Humiliaverunt in com- 
pedibus pedes ejus, ferrum per- 
transiit animam ejus, donee ve- 
niret verbum ejus. 

19. Eloquium Domini in- 
flammavit eum : misit rex, et 
solvit eum ; princeps populo- 
rum, et dimisit eum. 

20. Constituit eum dominum 
domus suae : et principem om- 
nis possessionis suse : 

21. Ut erudiret pri ncipes 
ejus sicut semetipsum : et se- 
nes ejus prudentiam doceret. 

22. Et intravit Israel in 
^Egyptu-m : et Jacob accola 
fuit in terra Cham. 

23. Et auxit populum suum 
vehementer : et firmavit eum 
super inimicos ejus. 

24. Convertit cor eorum ut 
odirent populum ejus : et do- 
lum facerent in servos ejus. 

25. Misit Moysen servum 
suum : Aaron quern elegit ip- 

26. Posuit in eis verba sig- 
norum suorum, et prodigio- 
rum in terra Cham. 

27. Misit tenebras, et obscu- 
ravit : et non exacerbavit sef- 
mones suos. 

28. Convertit aquas eorurr 

nation to nation, and from one 
kingdom to another people. 

14. He suffered no man to 
hurt them : and he reproved 
kings for their sakes. 

15. Touch ye not my an 
ointed : and do no evil to my 

16. And he called a famine 
upon the land : and he broke 
in pieces all the support of 

17. He sent a man before 
them ; Joseph, who was sold 
for a slave. 

18. They humbled his feet in 
fetters, the iron pierced his 
soul, until his word came. 

19. The word of the Lord in 
flamed him : the king sent, and 
he released him; the ruler of 
the people, and he set him at 

20. He made him master of 
his house : and ruler of all his 
possessions : 

21. That he might instruct 
his princes as himself: and 
teach his ancients wisdom, 

22. And Israel went into 
Egypt: and Jacob was a so- 
journer in the land of Cham. 

23. And he increased his peo 
ple exceedingly : and strength 
ened them over their enemies. 

24. He turned their heart to 
hate his people: and to deal 
deceitfully with his servants. 

25. He sent Moses his ser 
vant : Aaron the man whom he 
had chosen. 

26. He gave them power to 
show his signs, and his won 
ders in the land of Cham. 

27. He sent darkness, and 
made it obscure: and grieved 
not his words. 

28. He turned their waters 

Psalm VIII. CIV. of Psalter. 305 

in sanguinem : et occidit pis- 
ces eorum. 

29. Edidit terra eorum ranas 
in penetralibus regum ipsorum. 

30. Dixit, et venit coenomyia : 
et cinifes in omnibus fmibus 

31. Posuit pluvias eorum 
grandinem : ignem comburen- 
tem in terra ipsorum. 

32. Et percussit vineas eo 
rum, et ficulneas eorum : et 
contrivit lignum finium eorum. 

33. Dixit, et venit locusta, et 
bruchus, cujus non erat nu- 
merus : 

34. Et comedit omne fcenum 
in terra eorum : et comedit 
omnem fructum terrse eorum. 

35. Et percussit omne pri- 
mogenitum in terra eorum : 
primitias omnis laboris eorum. 

36. Et eduxit eos cum ar- 
gento et auro : et non erat in 
tribubus eorum infirmus. 

37. Laetata est ^gyptus in 
profectione eorum : quia incu- 
buit timor eorum super eos. 

38. Expandit nubem in pro- 
tectionem eorum, et ignem ut 
luceret eis per noctem. 

39. Petierunt, et venit co- 
turnix : et pane cceli saturavit 

40. Dirupit petram, et flux- 
erunt aquae : abierunt in sicco 
flumina : 

41. Quoniam mem or fuit 
verbi sancti sui, quod habuit 
ad Abraham puerum suum. 

42. Et eduxit populum suum 
in exultatione, et electos suos 
in laetitia. 

into blood : and destroyed 
their fish. 

29. Their land brought forth 
frogs in the inner chambers of 
their kings. 

30. He spoke, and there came 
divers sorts of flies : and scin- 
iphs in all their coasts. 

31. He gave them hail for 
rain : a burning fire in their 

32. And he destroyed their 
vineyards and their fig-trees : 
and he broke in pieces the 
trees of their coasts. 

33. He spoke, and the locust 
came, and the bruchus, of 
which there was no number: 

34. And they devoured all 
the grass in their land: and 
consumed all the fruit of their 

35. And he slew all the first 
born in their land : the first- 
fruits of all their labor. 

36. And he brought them 
out with silver and gold : and 
there was not among their 
tribes so much as one that was 

37. Egypt was glad when 
they departed : for the fear of 
them lay upon them. 

38. He spread a cloud for 
their protection, and fire to 
give them light in the night. 

39. They asked, and the quail 
came : and he filled them with 
the bread of heaven. 

40. He opened the rock, and 
waters flowed : rivers ran down 
in the dry land. 

41. Because he remembered 
his holy word, which he had 
spoken to his servant Abra 

42. And he brought forth 
his people with joy, and his 
Chosen with gladness. 


306 Saturday at Matins. 

43. Et dedit illis regiones 43. And he gave them the 
Gentium : et labores populo- lands of the Gentiles : and they 
rum possederunt : possessed the labors of the 

peoples : 

44. Ut custodiant justifica- 44. That they might observe 
tiones ejus, et legem ejus re- his justifications, and seek after 
quirant. his law. 

3. " Laicdamini in nomine sancto ejus" That is: Render 
yourselves worthy of praise by your zeal in procuring glory to 
his holy name. 1 

4. Be constant in seeking God; try to be in spirit always in 
his presence. 2 

5. " Judicia art s ejus." His commandments, or his law. 

6. I say this to you who are the posterity of Abraham, and 
the servants of the Lord ; to you, children of Jacob, who are 
the chosen people of God. 3 

7. "/;/ universa terra judicia ejus." That is: He governs 
the whole earth. 

8. He has always been mindful of his covenant with his 
servants, and of the promise that he made them in words that 
expressed his will, to make all subsequent generations have 
part therein. 

10. " PrcBceptum." According to the Hebrew: Statutum, 
Decretum. "Test amentum ceternum" A covenant or compact 
that was always to be observed. 

11. " Terrain Chanaan" The Land of Promise, where the 
Chanaanites dwelt. " Funiculum hereditatis vestrce" This 

1 " Laudamini" St. Jerome translates the Hebrew : Exsultate ; 
and Bellarmine : Laudate vos ipsos; which the learned Cardinal thus 
explains : Congratulate yourselves or glory, not in yourselves or in 
your virtue, but in this that the holy name of God has been manifested 
to you, according to the advice of the Apostle : Qui ghriatur, in Do 
mino glorietur He that glorieth, may glory in the Lord (i Cor. i. 31). 
In Paralipomenon we read simply : Laudate nomen sanctum ejus 
Praise ye his holy name (i Par. xvi. 10). 

2 Seek always his face. " Fadem ejus." That is, his benevolent 
looks, his favor, his grace, by avoiding all that may displease him, and 
by doing what is agreeable to him. 

3 " Servi . . . Electi" According to the Greek, these words are in 
the plural. 

Psalm VHLCIV. of Psalter. 307 

land will be possessed by your children as an inheritance dis 
tributed with a line of cord. 1 

1 2. " Incolce." According to the Hebrew : Peregrini, Advencc. 

13. The patriarchs Abraham, Isaac, and Jacob had to pass 
from one country to another, as from Palestine to Egypt (Gen. 
xii., xx., xxvi., xxviii., xxxi., Ixvi.). 

15. " Christos meos . . . Prophetis mez s." My anointed . . . 
my prophets ; that is, the patriarchs. 2 

16. " Firmamentum panis." That is: The support of human 
life, which consists in bread. 3 

17. He ordained that Joseph, who had been sold by his 
brethren, should be taken before them into Egypt, and thus 
deliver them from famine (Gen. xxxvii. 28). 

1 8. " Ferrum per transitt antmam e/ us." According to the 
Greek: Anima, instead of " Am wam." The Hebrew may be 
understood either way ; but Bellarmine says that in the Vul 
gate the sense is clearer, and that thus St. Jerome, St. Augus 
tine, and others explain the passage ; namely: The pain caused 
by the iron fetters afflicted the soul of Joseph. "Donee veni- 
ret verbum ejus." That is: Until the accomplishment of his 
prophecy concerning the release from prison of Pharao s chief 
butler, which release was followed by his own (Gen. xl. 12, xli. 9). 

19. The spirit of prophecy with which Joseph felt himself 
inspired was as a torch which inflamed him; that is, which 
encouraged him to make this prediction. Then king Pharao, 
this prince of many peoples, set him at liberty. 

20. " Princtpem omnis possessions sua?" Chief of his whole 

21. " Principes ejus" The great men of his court, of his 
possessions. " Senex ejus." The ancients of his council. 

1 The promises of God to Abraham, Isaac, and Jacob may be seen in 
Gen. xii. 7, xiii. 15, xvii. 7, xxvi. 3, xxviii. 13. On the word " Funi- 
culum," see Psalm Ixxvii. 60. 

2 Abraham, Isaac, and Jacob, called Christs, or Anointed, and Proph 
ets, because they were specially consecrated to the service of God, 
exercised the functions of the priesthood, and foretold the future (Gen. 
xx. 7, xxvii. 49). 

" Firmamentum." According to the Hebrew : Baculum the Staff, 
as we read in Leviticus : Postquam confregero baculum pants vestri 
After I have broken the staff of your bread (Lev. xxvi. 26). 

08 Saturday at Matins. 


22. "Israel . , .Jacob! Jacob with his family. " Terra 
Cham. Egypt. We have already said (see Psalm Ixxvii. 56) 
that this country was peopled by the descendants of Cham, son 
of Noe ; it was Mesraim, son of Cham, who first established 
himself in Egypt. 

24. That is : By multiplying the Israelites, God gave occasion 
to the Egyptians to be exasperated against his faithful people, 
to seek every means of oppressing his servants (Exod. i.). 

25. Then the Lord sent his servant Moses, and Aaron his 
brother whom he chose to be his fellow-helper. " Ipsum." 
Bellarmine observes that the Hebrew may be rendered by Ei ; 
but he says, with St. Augustine, that among the Hebrews the 
word Ipsum is used simply for elegance, and therefore adds 
nothing to the sense. 1 

26. " Verba signornm." A Hebraism, which means: The 
power to work miracles. 

27. In this verse, and in the eight following verses, David 
describes the miraculous prodigies wrought to punish the 
Egyptians. " Misit tenebras" This darkness lasted three days 
(Exod. x. 22). " Non e.xacerbavit sermones suos" Some would 
omit the particle Non ; but according to Bellarmine this cor 
rection is admissible ; for the Vulgate here agrees with the 
Hebrew text, of which the rendering is : Non exaccrbaverunt 
sermones ej us. That is: Moses and Aaron did not resist the 
orders of God, who had commanded them to work those 
wonders. 2 

38. " Expandit mibem in protect ionem eorum." The Lord 
spread a cloud above the waters to protect them from the 
heat of the day. But here we must remark with Bellarmine 

1 St. Jerome translates as it is in the Greek: Sibi. The fact is, as 
Moses brought forward difficulties, God gave him his brother as an 
assistant (Exod. iv. 15). 

" 2 St. Jerome translates : Non fuerunt increduli verbis ejus They 
were not incredulous as to his words. Here is another interpretation 
adopted by many : He (God) did not belie his words. According to 
the Greek, we have Quia instead of Et non ; literal translation : Quia 
exacerbaverunt sermones ejus. We must remark that the psalmist does 
not try to recall all the plagues of Egypt, nor to follow the historical 
order, as in Exodus vii.; darkness was a new plague. See Psalm 
Ixxvii. 49-56. 

Psalm VIII.CIV. of Psalter. 309 

that this cloud is not the pillar spoken of in Exodus: Domi- 
mts autem prcecedebat eos, ad ostendendam viam, per diem in 
columnam nubis And the Lord went before them to show the 
way by day in a pillar of cloud (Exod. xiii. 21). The pillar was 
to go before them to show them the way, and not to be spread 
out over their heads ; moreover, the cloud spread out above 
them could not take the shape of a pillar. Hence, adds Bellar- 
mine, we are justified in saying that besides the pillar of cloud 
which went before the Israelites, a;id which once we read went 
behind them to protect them against the Egyptians {Exod. xiv. 
19), there was another cloud spread out over them to shelter 
them from the heat during their journey. This explanation is 
supported by the Hebrew text, which St. Jerome thus renders : 
Expandit mtbem in tentorium He spread out a cloud for a tent 
or covering; as well as by the following words in the Book of 
Wisdom : Ftiif Hits in velamento diei, et in luce stellancm per 
noctcm She was to them for a covert by day, and for the light 
of stars by night ( Wisd. x. 17). 

39. The Israelites asked for means to feed on flesh and 
bread; the Lord sent among them an abundance of quails, 
and he satiated them with manna, which he caused to fall 
from heaven. 

40. They were thirsty, and the Lord by the hand of Moses 
broke a rock, whence ran waters seen flowing as torrents in 
that arid place (Num. xx. n). 2 

43. " Labor es populorum possederunt. " They came into pos 
session of the labors of those nations, that is, of the cities 
which they had built, and of the fields which they had cul 

1 Menochius (Exod. xiii. 21) expresses the same opinion by quoting 
another text : Nudes quoqite Domini super cos erat per diem The cloud 
also of the Lord was over them by day when they marched (Num. x. 
34). He joins to it the Greek version in these words : Nudes Domini 
fuit obumbrans super eos In this arid desert, in which the people of 
God passed forty years, the heat of the day must have been excessive. 

2 For this verse and the preceding see Psalm Ixxvii. 18, and the fol 
lowing verses. The last verses sum up the benefits of God, according 
to promise, and the obligations of his people. 

3 io 

Saturday at Matins. 


The psalmist exhorts the Israelites to thank the Lord for all the 
wonders wrought in their behalf from the time that they left Egypt till 
the time of the Judges, and reproaches them for their ingratitude to the 
Lord. A matter of confusion for us Christians, who have received from 
God far greater benefits. 

quoniam bonus: quoniam in 
sseculum misericordia ejus. 

2. Quis loquetur potentias 
Domini, auditas faciet omnes 
laudes ejus ? 

3. Beati, qui custodiunt ju- 
dicium, et faciunt justitiam in 
omni tempore. 

4. Memento nostri Domine 
in beneplacito populi tui : visi- 
ta nos in salutari tuo: 

5. Ad videndum in bonitate 
electorum tuorum, ad laetan- 
dum in laetitia gentis tuae : ut 
lauderis cum hereditate tua. 

6. Peccavimus cum patribus 
nostris : injuste egimus, iniqui- 
tatem fecimus. 

7. Patres nostri in ^gypto 
non intellexerunt mirabilia tua: 
non fuerunt memores multitu- 
dinis misericordise tuae. 

8. Et irritaverunt ascenden- 
tes in mare, mare Rubrum. 

9. Et salvavit eos propter 
nomen suum : ut notam face- 
ret potentiam suam. 

10. Et increpuit mare Rub- 
rum, et exsiccatum est : et de- 
duxit eos in abyssis sicut in 

n. Et salvavit eos de manu 
odientium : et redemit eos de 
manu inimici. 

12. Et operuit aqua tribulan- 
tes eos: unus ex eis non re- 

1. GIVE glory to the Lord, 
for he is good : for his mercy 
endureth forever. 

2. Who shall declare the 
powers of the Lord ? who shall 
set forth all his praises? 

3. Blessed are they that keep 
judgment, and do justice at all 

4. Remember us, O Lord, in 
the favor of thy people : visit 
us with thy salvation. 

5. That we may see the good 
of thy chosen, that we may re 
joice in the joy of thy nation : 
that thou mayest be praised 
with thy inheritance. 

6. We have sinned with our 
fathers : we have acted unjust 
ly, we have wrought iniquity. 

7. Our fathers understood 
not thy wonders in Egypt 
they remembered not the mul 
titude of thy mercy. 

8. And they provoked to 
wrath going up to the sea, 
even the Red Sea. 

9. And he saved them for 
his own name s sake: that he 
might make his power known. 

10. And he rebuked the Red 
Sea, and it was dried up : and he 
led them through the depths, 
as in a wilderness. 

11. And he saved them from 
the hand of them that hated 
them : and he redeemed them 
from the hand of the enemy. 

12. And the water covered 
them that afflicted them : there 
was not one of them left. 

Psalm IX. CV. of Psalter. 

13. Et crediderunt verb is 
ejus : et laudaverunt laudem 

14. Cito fecerunt, obliti sunt 
operum ejus: et non sustinue- 
runt consilium ejus. 

15. Et concupierunt concu- 
piscentiam in deserto: et ten- 
taverunt Deum in aquoso. 

16. Et dedit eis petitionem 
ipsorum: et misit saturitatem 
in animas eorum. 

17. Et irritaverunt Moysen 
in castris : Aaron sanctum Do 

1 8. Aperta est terra, et de- 
glutivit Dathan : et operuit 
super congregationem Abiron. 

19. Et exarsit ignis in syna- 
goga eorum : flam ma combus- 
sit peccatores. 

20. Et fecerunt vitulum in 
Horeb : et adoraverunt sculp- 

21. Et mutaverunt gloriam 
suam in similitudinem vituli 
comedentis fcenum. 

22. Obliti sunt Deum, qui 
salvabit eos, qui fecit magnalia 
in /Egypto, mirabilia in terra 
Cham : terribilia in mari Ru- 
l)-o. . 

23. Et dixit ut disperderet 
cos : si non Moyses electus 
ejus stetisset in confractione 
in conspectu ejus. 

24. Ut averteret iram ejus, 
ne disperderet eos: et pro ni- 
hilo habuerunt terrain deside- 
rabilem : 

25. Non crediderunt verbo 
ejus, et murmuraverunt in ta- 
bernaculis suis: non exaudie- 
runt vocem Domini. 

26. Et elevavit manum suam 
super eos : ut prosterneret eos 
in deserto: 

13. And they believed his 
words: and they sang his 

14. They had quickly done, 
they forgot his works : and they 
waited not for his counsel. 

15. And they coveted their 
desire in the desert : and they 
tempted God in the place with 
out water. 

16. And he gave them their 
request : and sent fulness into 
their souls. 

17. And they provoked 
Moses in the camp: Aaron, the 
holy one of the Lord. 

1 8. The earth opened and 
swallowed up Dathan : and 
covered the congregation of 

19. And a fire was kindled 
in their congregation : the 
flame burnt the wicked. 

20. They made also a calf in 
Horeb : and they adored the 
graven thing. 

21. And they changed their 
glory into the likeness of a calf 
that eateth grass. 

22. They forgot God, who 
saved them, who had done 
great things in Egypt, wond 
rous works in the land of Cham: 
terrible things in the Red Sea. 

23. And he said that he 
would destroy them : had not 
Moses his chosen stood before 
him in the breach : 

24. To turn away his wrath, 
lest he should destroy them : 
and they set at naught the de 
sirable land. 

25. They believed not his 
word ; and they murmured in 
their tents : they hearkened 
not to the voice of the Lord. 

26. And he lifted up his hand 
over them : to overthrow them 
in the desert : 


Saturday at Matins. 

27. Et ut dejiceret semen eo- 
rum in nationibus: et disper- 
geret eos in regionibus. 

28. Et initiati sunt Beelphe- 
gor : et comederunt sacrificia 

29. Et irritaverunt eum in 
adinventionibus suis : et mul- 
tiplicata est in eis ruina. 

30. Et stetit Phinees, et pla- 
cavit : et cessavit quassatio. 

31. Et reputatum est ei in 
justitiam, in generationem et 
generationem usque in sempi- 

32. Et irritaverunt eum ad 
aquas contradictionis : et vex- 
atus est Moyses propter eos: 
quia exacerbaverunt spiritum 

33. Et distinxit in labiissuis: 
non disperdiderunt Gentes, 
quas dixit Dominus illis. 

34. Et commixti sunt inter 
Gentes, et didicerunt opera eo- 
rum : et servierunt sculptilibus 
eorum : et factum est illis in 

35. Et immolaverunt filios 
suos, et filias suas daemoniis. 

36. Et effuderunt sanguinem 
innocentem: sanguinem filio- 
rum suorum et filiarum sua- 
rum, quas sacrificaverunt 
sculptilibus Chanaan. 

37. Et infecta est terra in 
sanguinibus, et contaminata 
est in operibus eorum : et for- 
nicati sunt in adinventionibus 

38. Et iratus est furore Do- 
minus in populum suum : et 
abominatus est hereditatem 

39. Et tradidit eos in manus 

27. And to cast down their 
seed among the nations : and to 
scatter them in the countries. 

28. They also were initiated 
to Beelphegor; and ate the 
sacrifices of the dead. 

29. And they provoked him 
with their inventions : and de 
struction was multiplied among 

30. Then Phinees stood up, 
and pacified him: and the 
slaughter ceased. 

31. And it was reputed to 
him unto justice, to generation 
and generation for evermore. 

32. They provoked him also 
at the Waters of Contradiction : 
and Moses was afflicted for 
their sakes : because they ex 
asperated his spirit. 

33. And he distinguished 
with his lips. They did not 
destroy the nations of which 
the Lord spoke unto them. 

34. And they were mingled 
among the heathens, and learn 
ed their works: and served 
their idols, and it became a 
stumbling-block to them. 

35. And they sacrificed their 
sons, and their daughters to 

36. And they shed innocent 
blood : the blood of their sons 
and of their daughters whom 
they sacrificed to the idols of 

37. And the land was pol 
luted with blood, and was de 
filed with their works: and 
they went a whoring with their 
own inventions. 

38. And the Lord was ex 
ceedingly angry with his peo 
ple : and he abhorred his in 

39. And he delivered them 

Psalm IX. CV. of Psalter. 


Gentium, et dominati sunt eo- 
rum qui oderunt eos. 

40. Et tribulaverunt eos ini- 
mici eorum, et humiliati sunt 
sub manibus eorum: saepe li- 
beravit eos. 

41. Ipsi autem exacerbave- 
runt eum in consilio suo : et 
humiliati sunt in iniquitatibus 

42. Et vidit cum tribularen- 
tur: et audivit orationem eo 

43. Et memor fuit testamenti 
sui: et pnenituit eum secun- 
dum multitudinem misericor- 
diae suae. 

44. Et dedit eos in miseri- 
cordias in conspectu omnium 
qui ceperant eos. 

45. Salvos nos fac Domine 
Deus noster: et congrega nos 
de nationibus : 

46. Ut confiteamur nomini 
sancto tuo: et gloriemur in 
laude tua. 

47. Benedictus Do minus 
Deus Israel a saeculo et usque 
in saeculum : et dicet omnis 
populus: Fiat, fiat. 

into the hands of the nations: 
and they that hated them had 
dominion over them. 

40. And their enemies afflict 
ed them : and they were hum 
bled under their hands: many 
times did he deliver them. 

41. But they provoked him 
with their counsel : and they 
were brought low by their ini 

42. And he saw when they 
were in tribulation : and he 
heard their prayer. 

43. And he was mindful of 
his covenant : and repented ac 
cording to the multitude of his 

44. And he gave them unto 
mercies, in the sight of all those 
that had made them captives. 

45. Save us, O Lord, our 
God : and gather us from 
among the nations. 

46. That we may give thanks 
to thy holy name, and may 
glory in thy praise. 

47. Blessed be the Lord the 
God of Israel from everlasting 
to everlasting: and let all the 
people say : So be it, so be it. 

1. " f s&cufam." St. Jerome translates : In sternum. 

2. " Loquetitr" According to the Chaldee : Eloqui poterit. 
That is : Who shall show forth . . . ? 

3. "Judictum. " Judgment, equity, or the law of God. 2 

4. 5. In the Hebrew, according to St. Jerome and the other 
interpreters, instead of the plural, " Nostri" etc., is found the 
singular, namely : Met, Me, Videam, Lceter.* " In beneplactto po - 

" O nines laudes ejus." All the praises that he merits for the marvels 
of his goodness, mercy, power, wisdom, etc. The psalm begins by 
acknowledging that his subject is above his strength. 

2 It is by this means that the Lord is deservedly praised. Rectos decet 
cottavdettio Praise becometh the upright (Ps. xxii. i). Petition for 
this grace in the two following verses. 

3 In the Greek version the plural is used as it is in Latin. Bellarmine 


3 1 4 Saturday at Matins. 

puli tut." St. Jerome translates : In repropitiatione populi tui. 
That is: According to the goodness which Thou hast so often 
shown towards Thy people. "In salutari tuo. " According to 
the Hebrew : In salute tua ; and according to the Chaldee : In 
redemptionc tua. That is : By sending us salvation, or redemp 
tion through Jesus Christ, as St. Augustine explains: Ipse est 
eniui Salvator . . . ; de illo quippe dixit Simeon scnex : Quia 
viderunt oculi met salutare tuum Because my eyes have seen 
Thy salvation. "Ad videndum in bonitate" According to the 
Hebrew: Ut videam bonum ; or, according -to St. Jerome, bona 
In order that I may see the good things prepared for Thy 
elect. " Ad Icetandum in Icstitia gentis tuce." That is, accord 
ing to the Hebrew : That I may rejoice in the joy, or that I 
may have part in the joy, of Thy faithful people. " Ut lauderis 
cum kereditate tua." That is: That Thou mayest be forever 
praised in the midst of this people who are Thy inheritance, or 
Thy domain, chosen for all eternity. 

7. That is : They did not appreciate the wonders wrought by 
Thee for their deliverance, and too soon they forgot Thy many 
mercies towards them. 

8. "Ascendentes in mare" According to the Hebrew: Juxta 
mare. That is : They provoked Thy anger near the Red Sea, 
where they received so many benefits (Exod. xiv.). 

10. Here the prophet returns to speak of the benefits done 
them in their progress through the Red Sea. " Increpuit Mare 
Riibrum." St. Jerome translates: Comminatus est Mari Rubro. 
God threatened the Red Sea to make it obey ; that is, he bade 
the Red Sea to dry up, its waters withdrawing on both sides to 
make a way for the Israelites. 

13. They then chanted the Canticle of Moses (Exod. xv.). 

14. "Fecenmt." They made a change. " Obliti sunt operum 
ejus" They forgot all the wonders that God had wrought in 

explains and conciliates well the two numbers by saying that it is the 
people who speak, or the psalmist in the name of the people ; this can 
be expressed in the plural as well as in the singular. In these few 
words he asks for the election or predestination, justification, or glori 
fication, which are the principle, the means, and the end of eternal 
beatitude in order that God may be praised there in a perfect manner. 
We may remark that the rest of the psalm is found in the plural, even 
in the Hebrew : Peccavimus, etc. 

Psalm IX. CV. of Psalter. 3 1 5 

their favor. " Non sustinuerunt consilium ejus." St. Jerome 
translates : Non expectavcrunt voluntatem ejus They would not 
wait for the execution of his will. 

15. " In inaguosa" St. Jerome translates: In solitudine* 

16. " Misit saturitatem in animas eorum." That is: God sent 
them to satiety the food that they craved. 

17. " Irritaverunt" According to the Hebrew : Inmdcrunt ; 
and the Chaldee : Invidia commoti sunt. Reference is here 
made to the envy that Dathan and Abiron, named in the fol 
lowing verse, had conceived against Moses and Aaron on see 
ing them constituted leaders of the people, envy that led them 
to address to Moses and Aaron these words : Cur elevamini 
super populum Domini? Why lift you up yourselves above the 
people of the Lord ? (Num. xvi. 3.) " Sanctum Domini. Aaron, 
consecrated to God as his priest. 

1 8. The earth swallowed them both up, with all those that 
had joined their party of revolt (Num. xvi. 32). 

19. " Synagoga corum" The multitude of those that mur 
mured the following day {Num. xvi. 41). 

20. The psalmist refers here to another rising of the Israel 
ites, when they worshipped the golden calf (Exod. xxxii.). "In 
Horeb" near Mount Horeb, or Sinai. 

21. " Gloriam sitam." Some understand these words to mean 
the glory of the Israelites ; but according to the Chaldee we 
read: Gloriam Domini sui ; and Estius says the sense of the 
verse is : They gave to the image of a calf the glory that is due 
to God. 2 

23. That is : God then declared that he would destroy his 
people (Exod. xxii. 10), and so he would have done if Moses, 
whom he had chosen to be their leader, had not interposed in 
his presence as their mediator. 3 " In confrac tione. " Accord- 

1 " Concupicrunt concupiscentiam." Bossuet explains this by saying : 
Vehtmentissime concuplverunt cibos. See Psalm Ixxvii., verse 20, and 
the following verses. 

2 " Gloriam sunm." Bellarmine, Menochius, Carrieres, Gaume, etc., 
thus explain: The true God who was, or was contributory to, their 
glory. It seems to us that the psalmist explains clearly enough the 
following verse: Deum qui salvabit eos . . . The God who wrought 
so many wonders to save them. 

3 This example, as Bellarmine and St. Augustine remark, shows the 

3 1 6 Saturday at Matins. 

ing to the Hebrew: /;/ ruptura, or divisione ; and St. Jerome 
translates: Medius (stetisset medius contra factem illius). 

24. "Terrain desiderabilem" The land that God had prom 
ised them, and that was so worthy of their desires. 

26, 27. " Manum suam" His hand armed with the sword of 
justice. Bellarrnine here remarks that the first of these chas 
tisements was inflicted in the desert itself, where all the mur- 
murers twenty years old and upwards were condemned to die 
(Num. xiv. 29) ; the second, namely, the dispersion, had its ac 
complishment later on, at first by means of the king of Babylon, 
and more fully afterwards by Titus and Vespasian. 

28. Here David mentions another sin of the Israelites which 
they committed when, led away by the daughters of Moab, they 
began to worship their idol Beelphegor (Num. xxv.). Don 
Calmet, in a dissertation at the beginning of the Book of Num 
bers, shows that Beelphegor is the same as Adonis. " Sacri- 
ficia mortuorum" St. Jerome translates : Victimas mortuo- 
rum. That is: Sacrifices offered to dead gods, such as are the 
gods of the Gentiles; while our true God is a living God. 

29. "In adinventionibus sitis." With their perverse inven 
tions, that is, with their superstitions. " Multiplicata est in eis 
ruina." According to the Hebrew: Erupit in eos plaga. That 
is : A great slaughter was made of them on account of this 
sacrilege; the number of those that perished on this occa 
sion amounted to twenty-four thousand (Num. xxv. 9). 

30. Phinees, grandson of Aaron, burning with zeal for God, 
slew one of the transgressors of the law, with his accomplice. 
" Stetit." He stood firm for the honor of the law. " Placavit." 
St. Jerome translates: Dijudicavit He judged and punished 
the guilty one. Others, according to the Chaldee : Oravit ; or 
Oratione placavit He interposed by praying for his people, and 
appeased the anger of God. 1 " Cessairit quassatio." That is, 

great power of the intercession of the saints with God ; and, surely, 
without the continual prayers of the servants of God the world would 
not continue long. 

1 The Hebrew word, says Bellarmine, has two meanings, to judge and 
to pray, and the two agree well with each other in the present case: 
Phinees, justly indignant, struck the scandalous sinner in the midst of his 
crime, and begged at the same time the Lord to have pity on his peo 
ple. This act of zeal and of piety pleased God and appeased his justice, 

Psalm IX. CV. of Psalter. 3 1 7 

according to some interpreters: The disorder ceased. But the 
sense of the Chaldee is: Cessavit mors ; and St. Jerome trans 
lates in the same sense: Est reteiita percussio The slaughter 
ceased. This last interpretation is the best; for we read in 
Numbers: Cessavttque plaga a filiis Israel And the scourge 
ceased from the children of Israel (Num. xxv. 8). 

31. This act of Phinees was ascribed to him for merit, as a 
work of justice and of true zeal. He received in recompense 
the dignity of high-priest (Num. xxv. 13), which continued in 
his family for more than thirteen centuries, according to Mattei, 
with Mariana, Menochius, etc. "In sempiternum." That is: 
He received this reward for as long as the Mosaic law should 
last; Quamdiu lex duraret, says Emmanuel Sa. 

32. The Israelites committed another sin (Num. xx.) when, 
suffering from want of water in the desert, they broke out in 
unjust murmurings. Moses then, though he had received from 
God the command to speak to the rock, hesitated somewhat, 
having conceived a certain feeling of diffidence; however, he 
struck the rock and water flowed from it in great abundance. 
God, displeased with Moses on account of his hesitation, pun 
ished him by making him die before entering the Promised 
Land. "Ad aquas contradict ionis." That is: In the place 
where on account of the want of water there arose a contra 
diction and a contest against Moses. " Exacerbaverunt spiri- 
tum ejus." They so embittered his soul that he hesitated to 
execute the order that God had given him to speak to the 
rock. 1 

33. God with his own mouth rebuked the Hebrews, reprov 
ing them for not having exterminated the Gentiles, as he had 
commanded them. 2 

37. " Form catt sunt." In the Bible apostasy from the faith 
is called Fornication, or treason like to that of unfaithful 
spouses, who are false to their plighted troth. 3 " In adinven- 
tionibus suis." That is: With their superstitions. 

38. " Hereditatcm suam" Those whom he had chosen for 
his own people. 

1 See Psalm Ixxx. 7. 

2 We may see in regard to this and the following verses the Book of 

3 See Psalm Ixxii. ?6. 

318 Saturday at Matins. 

41. "In consilio suo" According to the Hebrew : In consilio 
ipsorum By the purpose, as Menochius explains, which they 
formed of serving idols. " Humiliate sunt in iniquitatibus sitis." 
According to Mattei we are by th s not to understand that 
they were humbled in their wickedness, but that they grew 
more wicked in their humiliations. 1 

42. However, the Lord, seeing them thus afflicted, had pity 
on them and lent his ear to their prayers. 

43. "Testamenti sui" That is, of the promises made to their 
fathers. " Pcenituit eiim" According to the Chaldee: Con- 
versus cst ab ira sua. He turned aside from his anger, as 
though he felt sorrow for having punished them. 

44. That is, according to Maldonatus, Mariana, Tirinus, and 
Mattei: He caused them to meet with compassion from their 
enemies, who held them captives. 2 

45. " Congrega nos de nationibus" Gather us together by 
delivering us from the midst of the Gentiles, where we are 

46. That is: In order that we may come to render Thee 
thanks in celebrating . . . 

47. Then we shall sing : Blessed be, etc. 


In the literal sense this psalm sets forth the sufferings that the Jews 
endured in their captivity and in the desert, and it exhorts them to 
return thanks to God for having delivered them therefrom. In the 
figurative sense it represents the miseries from which Jesus Christ has 
delivered Christians. In it, moreover, the prophet clearly announces 
the ruin of the Synagogue, the vocation of the Gentiles, and the estab 
lishment of the Church. 3 

"In iniquitatibus suis." St. Jerome translates: Propter iniqui- 
tatcm suam. Menochius : Propter iniquitates suas. Carrieres and 
Gaume give the same sense : Because of their iniquities. 

2 Others translate : He showed his mercy towards them in the sight 
of all those, etc. Such is the meaning which St. Augustine and Bellar- 
mine regard as the most probable. 

3 The psalmist begins by an invitation to praise the goodness and the 
mercy of God. He then describes four examples of recourse to the 
Lord in affliction, and at the end of each repeats his invitation: see 
"erses 6-8, 13-15, 19-21, and 28-31. He concludes by an eulogium 

Psalm X.CVL of Psalter. 


quoniam bonus : quoniam in 
sseculum misericord ia ejus. 

2. Dicant qui redempti sunt 
a Domino, quos redemit de 
manu inimici : et de regioni- 
bus congregavit eos. 

3. A solis ortu, et occasu : 
ab Aquilone, et mari. 

4. Erraverunt in solitudine 
in inaquoso : viam civitatis ha- 
bitaculi non invenerunt. 

5. Esurientes, et sitientes : 
anima eorum in ipsis defecit. 

6. Et clamaverunt ad Domi- 
num cum tribularentur : et de 
necessitatibus eorum eripuit 

7. Et deduxit eos in viam 
rectam : ut irent in civitatem 

8. Confiteantur Domino mi- 
sericordiae ejus : et mirabilia 
ejus filiis hominum. 

9. Quia satiavit animam in- 
anem : et animam esurientem 
satiavit bonis. 

10. Sedentes in tenebris, et 
umbra mortis : vinctos in men- 
dicitate, et ferro. 

11. Quiaexacerbaverunt elo- 
quia Dei : et consilium Altis- 
simi irritaverunt. 

12. Et humiliatum est in la- 
boribus cor eorum : infirmati 
sunt, nee fuit qui adjuvaret. 

13. Et clamaverunt ad Domi- 
num cum tribularentur: et de 
necessitatibus eorum liberavit 

and a prophecy of the all-powerful and ever-merciful Providence of the 
Most High towards his servants, or his Church. 

1. GIVE glory to the Lord, 
for he is good : for his mercy 
endureth forever. 

2. Let them say so that have 
been redeemed by the Lord, 
whom he hath redeemed from 
the hand of the enemy and 
gathered out of the countries. 

3. From the rising and from 
the setting of the sun : from 
the north and from the sea. 

4. They wandered in a wil 
derness, in a place without 
water : they found not the way 
of a city for their habitation. 

5. They were hungry and 
thirsty: their soul fainted in 

6. And they cried to the 
Lord in their tribulation ; and 
he delivered them out of their 

7. And he led them into the 
right way, that they might go 
to a city of habitation. 

8. Let the mercies of the 
Lord give glory to him: and 
his wonderful works to the 
children of men. 

9. For he hath satisfied the 
empty soul, and hath filled the 
hungry soul with good things. 

10. Such as sat in darkness 
and in the shadow of death : 
bound in want and in iron. 

11. Because they had exas 
perated the words of God : 
and provoked the counsel of 
the Most High : 

12. And their heart was hum 
bled with labors: they were 
weakened, and there was none 
to help them. 

13. Then they cried to the 
Lord in their affliction : and he 
delivered them out of their 


Saturday at Matins. 

14. Et eduxit eos de tenebris, 
et umbra mortis : et vincula 
eorum disrupit. 

15. Confiteantur Domino mi- 
sericordise ejus: et mirabilia 
ejus filiis hominum. 

16. Quia contrivit port as 
sereas : et vectes ferreos con- 

17. Suscepit eos de via ini- 
quitatis eorum : propter injus- 
titias enim suas humiliati sunt. 

18. Omnem escam abomi- 
nata est anima eorum : et ap- 
propinquaverunt usque ad por- 
tas mortis. 

19. Et clamaverunt ad Do- 
minum cum tribularentur: et 
de necessitatibus eorum libe- 
ravit eos. 

20. Misit verbum suum, et 
sanavit eos : et eripuit eos de 
interitionibus eorum. 

21. Confiteantur Domino mi- 
sericordiae ejus: et mirabilia 
ejus filiis hominum. 

22. Et sacrificent sacrificium 
laudis: et annuntient opera 
ejus in exultatione. 

23. Qui descendunt mare in 
navibus, facientes operationem 
in aquis multis. 

24. Ipsi viderunt opera Do 
mini, et mirabilia ejus in pro- 

25. Dixit, et stetit spiritus 
procellae : et exaltati sunt fluc- 
tus ejus. 

26. Ascendunt usque ad cce- 
los, et descendunt usque ad 
abysses : anima eorum in malis 

27. Turbati sunt, et moti 

14. And he brought them out 
of darkness, and the shadow of 
death : and broke their bonds 
in sunder. 

15. Let the mercies of the 
Lord give glory to him, and his 
wonderful works to the chil 
dren of men. 

16. Because he hath broken 
gates of brass, and burst iron 

17. He took them out of the 
way of their iniquity : for they 
were brought low for their in 

1 8. Their soul abhorred all 
manner of meat : and they drew 
nigh even to the gates of death. 

19. And they cried to the 
Lord in their affliction : and he 
delivered them out of their dis 

20. He sent his word, and 
healed them : and delivered 
them from their destructions. 

21. Let the mercies of the 
Lord give glory to him: and 
his wonderful works to the 
children of men. 

22. And let them sacrifice 
the sacrifice of praise : and de 
clare his works with joy. 

23. They that go down to 
the sea in ships, doing business 
in the great waters : 

24. These have seen the 
works of the Lord, and his 
wonders in the deep. 

25. He said the word, and 
there arose a storm of wind : 
and the waves thereof were 
lifted up. 

26. They mount up to the 
heavens, and they go down to 
the depths : their soul pined 
away with evils. 

27. They were troubled, and 

Psalm X.CVL of Psalter. 


sunt sicut ebrius : et omnis sa- 
pientia eorum devorata est. 

28. Et clamaverunt ad Do- 
minum cum tribularentur : et 
de necessitatibus eorum eduxit 

29. Et statuit procellam ejus 
in auram : et siluerunt fluctus 

30. Et Isetati sunt quia silu 
erunt : et deduxit eos in por- 
tum voluntatis eorum. 

31. Confiteantur Domino mi- 
sericordiae ejus: et mirabilia 
ejus filiis hominum. 

32. Et exaltent eum in eccle- 
sia plebis : et in cathedra seni- 
orum laudent eum. 

33. Posuit flumina in deser- 
tum, et exitus aquarum in 

34. Terram fructiferam in 
salsuginem, a malitia inhabi- 
tantium in ea. 

35. Posuit desertum in stag- 
na aquarum : et terram sine 
aqua in exitus aquarum. 

36. Et collocavit illic esuri- 
entes : et constituerunt civita- 
tem habitationis. 

37. Et seminaverunt agros, 
et plantaverunt vineas : et fe* 
cerunt fructum nativitatis. 

38. Et benedixit eis, et mul- 
tiplicati sunt nimis : et jumenta 
eorum non minoravit. 

39. Et pauci facti sunt: et 
vexati sunt a tribulatione ma- 
lorum, et dolore. 

40. Effusa est contemptio 
super principes : et errare fecit 
eos in invio, et non in via. 


reeled like a drunken man, 
and all their wisdom was swal 
lowed up. 

28. And they cried to the 
Lord in their affliction, and 
he brought them out of their 

29. And he turned the storm 
into a breeze : and its waves 
were still. 

30. And they rejoiced be 
cause they were still : and he 
brought them to the haven 
which they wished for. 

31. Let the mercies of the 
Lord give glory to him, and 
his wonderful works to the 
children of men. 

32. And let them exalt him 
in the church of the people : 
and praise him in the chair of 
the ancients. 

33. He hath turned rivers into 
a wilderness : and the sources 
of waters into dry ground. 

34. A fruitful land into bar 
renness, for the wickedness of 
them that dwell therein. 

35. He hath turned a wilder 
ness into pools of waters, and 
a dry land into water springs. 

36. And hath placed there 
the hungry : and they made a 
city for their habitation. 

37. And they sowed fields, 
and planted vineyards : and 
they yielded fruit of birth. 

38. And he blessed them, and 
they were multiplied exceed 
ingly : and their cattle he suf 
fered not to decrease. 

39. Then they were brought 
to be few : and they were af 
flicted through the trouble of 
evils and sorrow. 

40. Contempt was poured 
forth upon their princes : and 
he caused them to wander 
where there was no passing, 
and out of the way. 

322 Saturday at Matins. 

41. Et adjuvit pauperem de 41. And he helped the poor 
inopia : et posuit sicut oves out of poverty : and made him 
familias. families like a flock of sheep. 

42. Videbunt recti, et Iseta- 42. The just shall see, and 
buntur: et omnis iniquitas op- shall rejoice; and all iniquity 
pilabit os suurn. shall stop her mouth. 

43. Quis sapiens, etcustodiet 43. Who is wise, and will keep 
hsec, et intelliget misericordias these things ? and will un- 
Domini? derstand the mercies of the 


3. From the East and from the West, from the North and 
from the South. 1 

4. " Erraverunt." The Israelites wandered, etc. 2 

9. He provided in the desert a marvellous food, and he satis 
fied those that were famishing. 

10. He assisted them when they were in dark prisons, which 
were as the shadow of death ; 3 in want of everything and 
bound with iron chains. 

12. Then was their heart humbled by labors, that is, the pride 
of their heart was brought low by the hardships that they suf 
fered in the midst of all their afflictions. They grew too weak 
to resist their enemies, and there was no one to help them to 
deliver themselves from their hands. 

14. " De tenebris et umbra mortis" See verse 10. 

16. That is, he has delivered them from prison or from cap 

1 8. By reason of their infirmity or sickness. 

19. In repeating this verse several times, the prophet wishes 
to make us understand the compassion that God has for our 
miseries, and at the same time the efficacy of prayer which 
makes the Lord not know how to refuse help to him who asks 
it of him. 

20. " Verbum suum." His word, or his orders. 4 

1 See Psalm Ixxxviii. 12. 

2 Such is the literal sense of these verses, 4 to 7; but the history of 
the Israelites is here an example of what happens to all men, people or 
individuals. So it is understood by Bellarmine. 

3 "Umbra mortis" See Psalm xliii. 21. 

4 Tuus. Domine, sermo, qui sanat omnia Thy word, O Lord, which 
healeth all things ( Wis, xvi. 12). In the most exalted sense we may 
understand the mission of the Incarnate Word. Word consubstantial 

Psalm XLCVIL of Psalter. 323 

25. "Dixtt." God commanded. " Stctit spiritus procellce" 
The wind that makes the storm went forth immediately. 

26. The waves of the sea mount and then sink again ; the 
mariners are troubled by fear and their strength begins to fail. 

27. " Omnis sapient ia eonim devorata est." In the midst of 
their confusion they have lost all their seaman s craft. 

30. " Deduxit eos." The Lord has conducted them. 

32. " Seniorum." The ancients, or the chiefs of the people. 

33. " Posuit" The Lord has wrought these other wonders ; 
he has, etc. 1 

39. Afterwards, in punishment for their sins, they were re 
duced, etc. 

40. Contempt was also cast upon their princes, that is, the 
Lord made the chiefs who ruled them to be despised by allow 
ing them to fall into many mistakes, when they strayed from 
the path of justice and prudence. 2 

42. The just shall see these mercies and rejoice thereat; 
while the wicked for shame of their iniquity shall not dare to 
open their mouth. 

43. He that is wise will remember these things; and while 
meditating on them will understand how far reach the mercies 
of the Lord. 


David consecrates this chant to giving thanks to God for his benefits, 
and to praying to him for victory over the Edomites. It must be re 
marked that this psalm has already been explained, partly in verses 

with the eternal Father, sent to heal the human race of the wounds 
inflicted by sin. 

1 Bellarmine with St. Augustine applies this last part, even in its 
literal sense, or at least in its allegorical and prophetic sense, to the 
Synagogue and the Church. This is mentioned by St. Alphonsus in 
the heading of the psalm. In fact, it is easy to recognize in these 
striking figures the fields of the Synagogue, once so favored, now 
sterile and abandoned; while the deserts and uncultivated lands of the 
Gentile world, receiving the seed of the Gospel with the waters of 
grace, are peopled with saints, and produce in abundance fruits of 

2 These two verses, 39, 40, well apply to the reprobation of the 
obstinate Jews, and the two following to the vocation of the Gentiles. 

Saturday at Matins. 

1-5; in Psalm Ivi., verses 10-14; and for the rest, in Psalm lix., verses 
5-13. We shall content ourselves with giving here a succinct explana 

i. PARATUM cor m e u m 
paratum cor meum : 


cantabo, et psallam in gloria 


2. Exurge gloria mea, ex- 
urge psalterium, et cithara : 
exurgam diluculo. 

3. Confitebor tibi in populis 
Domine : et psallam tibi in na- 

4. Quia magna est super 
ccelos misericordia tua: et 
usque ad nubes veritas tua. 

5. Exaltare super coelos 
Deus, et super omnem terram 
gloria tua : ut liberentur dilecti 

6. Salvum fac dextera tua, 
et exaudi me : Deus locutus 
est in sancto suo. 

7. Exultabo, et d i v i d a m 
Sichimam, et convallem taber- 
naculorum dimetiar. 

8. Meus est Galaad, et meus 
est Manasses: et Ephraim 
susceptio capitis mei. 

9. Juda rex meus: M o a b 
lebes spei meae. 

10. In Idumaeam extendam 
calceamentum meum : m i h i 
alienigense amici facti sunt. 

11. Quis deducet me in ci- 
vitatem munitam? quis de 
ducet me usque in Idumseam ? 

12. Nonne tu Deus, qui re- 
pulisti nos, et non exibis Deus 
in virtutibus nostris? 

13. Da nobis auxilium de 
tribulatione : quia vana salus 

14. In Deo faciemus virtu- 
tem: et ipse ad nihilum de 
ducet inimicos nostros. 

1. MY heart is ready, O God, 
my heart is ready : I will sing, 
and will give praise, with my 

2. Axise, my glory; arise, 
psaltery and harp : I will arise 
in the morning early. 

3. I will praise thee, O Lord, 
among the peoples : and I will 
sing unto thee among the na 

4. For thy mercy is great 
above the heavens : and thy 
truth reacheth unto the clouds. 

5. Be thou exalted, O God, 
above the heavens : and thy 
glory over all the earth : that 
thy beloved may be delivered. 

6. Save with thy right hand 
and hear me. God hath 
spoken in his holiness. 

7. I will rejoice, and I will 
divide Sichem : and I will 
mete out the vale of taber 

8. Galaad is mine, and Ma 
nasses is mine : and Ephraim 
the protection of my head. 

9. Juda is my king: Moab 
the pot of my hope. 

10. Over Edom will I stretch 
out my shoe : the aliens are J 
become my friends. 

11. Who will bring me into 
the strong city : who will lead 
me into Edom ? 

12. Wilt not thou, O God, 
who hast cast us off, and wilt 
not thou, O God, go forth with 
our armies ? 

13. O grant us help from 
trouble : for vain is the help of 

14. Through God we shall 
do mightily : and he will bring 
our enemies to nothing. 

Psalm XILCVIIL of Psalter. 3 2 5 

1. My heart is disposed to write whatever Thou ordainest ; 
in all I will bless Thee, and I will sing Thy praises. 1 

2. "Gloria mea." My spirit, which loves to praise God. 
" Exurgani diluculo." I wish to praise Thee at early morn. 

4. I shall say that for all, from earth even to the heavens, is 
full of Thy mercy and fidelity. 

5. " Ut liber entur . . ." Psalm lix. 5. 

6. 7. Hear me, O Lord, and let Thy right hand save me. 
God has declared from his sanctuary that I shall one day have 
the joy of dividing the country of Sichem, or Samaria, and oi 
measuring the lands of the valley of Tents beyond the Jordan, 
to distribute them at my will. 

8. The names of Galaad, Manasses, and Ephraim designate 
the provinces occupied by the tribes of Israel, whom David 
called the strength of his head or crown. 

9. It is in the tribe of Juda that my throne is established ; 
and the land of Moab which is abundant, makes me hope fully 
to satisfy my people. 

10. " Alienigence" Strangers. 2 

11. Who will lead me into Edom, to take possession of this 
country, the capital of which is very strong? 

12. Shall it not be Thou, my God, who at first didst repel 
us? Wilt not Thou Thyself go forth with our troops to give 
us victory ? 

13. " Vana salus hominis." In vain can we hope for help 
from others. 

14. Placing our hopes in God, we shall obtain the victory ; 
he will exterminate our enemies. 


Interpreters have given various explanations of this psalm. Some 
apply it to Saul giving vent to his anger against Doeg and those that 
resemble him. Others to David predicting in form of imprecation 
the chastisements reserved for Doeg and Achitophel, his enemies. 
Others, as Xavier Mattel, Mark Marius, and Louis Mingarella sup 
pose that the imprecations are uttered against David and Jesus Christ 

1 " In gloria mea." Bellarmine says with Theodoret that David 
calls his glory the spirit or the gift of prophecy. 

2 These are the Philistines. See Psalm Ixxxvi. 4. 


Saturday at Matins. 

by their enemies. But commonly the Fathers and the other inter 
preters regard these imprecations as pronounced against Judas and the 
other enemies of our Lord. This interpretation, which we follow, 
agrees especially with that of St. Augustine. 

1. DEUS laudem meam ne 
tacueris : quia os peccatoris, et 
os dolosi super me apertum 


2. Locuti sunt adversum me 
lingua dolosa, et sermonibus 
odii circumdederunt me : et 
expugnaverunt me gratis. 

3. Pro eo ut me diligerent, 
detrahebant mihi : ego autem 

4. Et posuerunt adversum 
me mala pro bonis : et odium 
pro dilectione mea. 

5. Constitue super eum pec- 
catorem : et diabolus stet a 
dextris ejus. 

6. Cum judicatur, exeat con- 
demnatus: et oratio ejus fiat 
in peccatum. 

7. Fiant dies ejus pauci, et 
episcopatum ejus accipiat alter. 

8. Fiant filii ejus orphani, et 
uxor ejus vidua. 

9. Nutantestransferantur fi 
lii ejus, et mendicent: et ejici- 
antur de habitationibus suis. 

10. Scrutetur fcenerator om- 
nem substantiam ejus : et diri- 
piant alieni labores ejus. 

u. Non sit illi adjutor : nee 
sit qui misereatur pupillis ejus. 

12. Fiant nati ejus in inte- 
ritum : in generatione una de- 
leatur nomen ejus. 

13. In memoriam redeat ini- 
quitas patrum ejus in eon- 

1 . O GOD, be not thou silent 
in my praise : for the mouth of 
the wicked and the mouth of 
the deceitful man is opened 
against me. 

2. They have spoken against 
me with deceitful tongues, and 
they have compassed me about 
with words of hatred : and 
have fought against me without 

3. Instead of making me a 
return of love, they detracted 
me : but I gave myself to 

4. And they repaid me, evil 
for good : and hatred for my 

5. Set thou the sinner over 
him : and may the devil stand 
at his right hand. 

6. When he is judged, may 
he go out condemned: and 
may his prayer be turned to 

7- May his days be few : and 
his bishopric let another take. 

8. May his children be fa 
therless : and his wife a widow. 

9. Let his children be car 
ried about vagabonds, and 
beg; and let them be cast out 
of their dwellings. 

10. May the usurer search 
all his substance: and let 
strangers plunder his labors. 

11. May there be none to 
help him : nor none to pity his 
fatherless offspring. 

12. May his posterity be cut 
off: in one generation may his 
name be blotted out. 

13. May the iniquity of his 
fathers be remembered in the 

Psalm XILCVIIL of Psalter. 3 2 7 

spectu Domini : et peccatum 
matris ejus non deleatur. 

14. Fiant contra Dominum 
semper, et dispereat de terra 
memoria eorum : pro eo quod 
non est recordatus facere mis 
ericord iam. 

15. Et persecutus est homi- 
nem inopem, et mendicum, et 
compunctum corde mortificare. 

16. Et dilexit maledicti- 
onem, et veniet ei : et noluit 
benedictionem, et elongabitur 
ab eo. 

17. Et induit maledictionem 
sicut vestimentum, et intravit 
sicut aqua in interiora ejus, et 
sicut oleum in ossibus ejus. 

18. Fiat ei sicut vestimen 
tum, quo operitur: et sicut 
zona, qua semper praecingitur. 

19. Hoc opus eorum, qui de- 
trahunt mihi apud Dominum : 
etqui loquuntur mala adversus 
animam meam. 

20. Et tu Domine, Domine, 
fac mecum propter nomen 
tuum : quia suavis est mis- 
ericordia tua. 

21. Libera me, quia egenus 
et pauper ego sum : et cor 
meum conturbatum est intra 

22. Sicut umbra cum decli- 
nat, ablatus sum : et excussus 
sum sicut locustse. 

23. Genua mea infirmata 
sunt a jejunio : et caro mea 
immutata est propter oleum. 

24. Et ego factus sum op 
probrium illis : viderunt me, et 
moverunt capita sua. 

25. Adjuva me Domine 
Deus meus : salvum me fac se- 
cundum misericordiam tuam. 

sight of the Lord : and let not 
the sin of his mother be blot 
ted out. 

14. May they be before the 
Lord continually, and let the 
memory of them perish from 
the earth : because he remem 
bered not to show mercy. 

15. But persecuted the poor 
man and the beggar, and the 
broken in heart, to put him to 

16. And he loved cursing, 
and it shall come unto him : 
and he would not have bless 
ing, and it shall be far from 

17. And he put on cursing 
like a garment : and it went in 
like water into his entrails, 
and like oil in his bones. 

18. May it be unto him like 
a garment which covereth 
him : and like a girdle with 
which he is girded continually. 

19. This is the work of them 
who detract me before the 
Lord : and who speak evils 
against my soul. 

20. But thou, O Lord, Lord, 
do with me for thy name s 
sake : because thy mercy is 

21. Do thou deliver me, for 
I am poor and needy : and my 
heart is troubled within me. 

22. I am taken away like the 
shadow when it declineth : 
and I am shaken off as locusts. 

23. My knees are weakened 
through fasting : and my flesh 
is changed for oil. 

24. And I am become a re 
proach to them : they saw me, 
and they shook their heads. 

25. Help me, O Lord, my 
God : save me according to 
thy mercy. 

328 Saturday at Matins. 

26. Et sciantquia manus tua 26. And let them know that 
hsec : et tu Domine fecisti this is thy hand: and that 
earn. thou, Lord, hast done it. 

27. Maledicentilli, et tu be- 27. They will curse and thou 
nedices : qui insurgunt in me, wilt bless : let them that rise 
confundantur : servus autem up against me, be confounded : 
tuus laetabitur. but thy servant shall rejoice. 

28. Induantur, q u i detra- 28. Let them that detract 
hunt mihi, pudore : et operi- me be clothed with shame : 
antursicut diploideconfusione and let them be covered with 
sua. their confusion as with a 

double cloak. 

29. Confitebor Domino ni- 29. I will give great thanks 
mis in ore meo : et in medio to the Lord with my mouth : 
multorum laudabo eum. and in the midst of many I 

will praise him. 

30. Quia astitit a dextris 30. Because he hath stood at 
pauperis, ut salvam faceret a the right hand of the poor, to 
persequentibus animam meam. save my soul from persecutors. 

i. Hide not my praise, that is, make known my innocence; 
for the mouth of an impious man and traitor is opened against 
me. 1 "Super me." St. Jerome translates: Contra me. St. 
Augustine explains : Odium, quod dolo tegebatur, erupit in 
vocem The hatred, treacherously concealed, broke forth in 

3. " Detrahebant" St. Jerome translates: Adversabantur 
They contradicted me. " Orabam." St. Augustine adds: 
Pro eis ipsis At the same time I prayed for these very men. 

5. St. Augustine applies this verse to Judas, and by the sin 
ner he understands Satan himself, which he thus explains: 
Diabolo subditus sit, qui Christo subditus esse noluit Let him 
be subject to the devil, who refused to be subject to Christ. 
And in fact Judas was possessed by Satan : Post buccellam, in- 
troivit in eum Satanas After the morsel (that is, after Holy 
Communion) Satan entered in him (John, xiii. 27). 

6. " Cum judicatur" When he shall be judged at the tri- 

1 It is Jesus Christ that speaks : He said : Clarifica me tu, Pater 
Glorify Thou me, O Father ! (John, xvii. 5.) Among the Jews some 
attacked him openly, as when they called him Beelzebub (Matt. x. 25) ; 
others sought to surprise him, as when they said : Magister, sdmus 
quia verax es Master, we know that Thou art a true speaker (Matt. 
xxii. 1 6). Judas was to betray him with a kiss ; and all were about to 
overwhelm him with outrages, while declaring him worthy of death. 

Psalm XILCVIIL of Psalter. 329 

bunal of God. " Oratio ej us fiat in peccatum" That is, as 
Lallemant very well explains : If he dares speak in self-defence, 
may it be ascribed to him as a new crime on account of his 

7. " Episcopatum ejus" Some understand by this his place 
of honor or administration ; but it may be justly remarked that 
by the word Episcopate we must understand the apostolate, as 
St. Peter interprets it in applying this passage to Judas in the 
assembly of the apostles, who afterwards addressed this prayer 
to the Lord : Ostende quern elegeris ex his duobus unum, accipere 
locum minister ii hujus, et apostolatus, de quo prcevaricatus est 
Judas Show which of these two Thou hast chosen, to take 
the place of his ministry and apostleship, from which Judas 
hath by transgression fallen {Acts, i, 20-24). 

8. Here we must remark, that St. John Chrysostom, Theo- 
doret, and Euthymius are of opinion that Judas was never mar 
ried. Moreover, Genebrardus and Tirinus think that these 
imprecations against Judas did not all have their effect in his 
person, but those only that could reach him. On the other 
hand, St. Augustine teaches that they were verified with regard 
to the Jewish people, of whom Judas is here the figure: for by 
the destruction of Jerusalem the Synagogue became a widow, 
and the Jews, her children, were made orphans. 1 

9. This happened after the destruction of Jerusalem. " Nu- 
tantes transfer antur." St. Jerome translates : Justabiles va- 

10. Here Menochius remarks : In excidio Hierosolymitano, 
adeo Judtzorum divitias scrutabantur milites Romani, lit etiam, 
corporibus sectis aliquorum, viscera scrutati sint, sperantcs se 
aurutn, quod deglutivissent, inventuros. Testis Josephus In the 
destruction of Jerusalem the Roman soldiers made such a close 
search after the riches and property of the Jews, that they even 
ripped up the bodies of some and searched their bowels to find 
gold which they might have swallowed, as Josephus testifies 
(De Bello Judaico, 1. 6, c. 15). 

12. That is, as Lallemant explains : May death carry off his 
children before they are able to have their father s name pass to a 
second generation. 3 

1 We may add that since that time the Jews have had no High Priest. 

2 Bellarmine applies this verse and the preceding verses to the Jew- 

330 Saturday at Matins. 

13. " Iniquitas patrum ejus" The iniquity of the fathers of 
this same people, to be punished in him, as St. Augustine ex 
plains, applying the text of the Gospel : Ut veniat super vos 
omnis sanguis Justus, qui effusus est super terrain, a sanguine 
Abel. . . That upon you may come all the just blood that 
hath been shed upon the earth from the blood of Abel . . . 
(Matt, xxiii. 33). " Matris ejus." By this the holy Doctor 
understands Jerusalem. 

14. " Fiant contra Dominum semper." May the iniquity of 
their fathers and the sin of their mother, with their own crimes, 
be always before the eyes of God in punishment. 

15. " Hominem inopem. ..." Jesus Christ himself, who was 
thus treated without pity. 

16. " Dilexit maledictionem" St. Augustine applies this to 
the time when the Jewish people cried out : Sanguis ejus super 
nos et super filios nostros His blood be upon us and upon our 
children (Matt, xxvii. 25). 

17. That is, as St. Augustine explains: May cursing wrap 
round his body and penetrate within his soul. 

19. " Hoc opus! St. Jerome translates: Hcec est retributio 
This is the punishment. 1 

20. " Propter nomen tuum" For the glory of Thy name. 
" Suavis" St. Jerome translates : Bona. Bent on helping the 

21. "Cor meum conturbatum est intra me." St. Augustine 
refers this passage to what Jesus Christ said in the garden : 
Tristis est anima mea usque ad mortem My soul is sorrowful 
even unto death (Matt. xxvi. 38). 

ish people after the ruin of Jerusalem, and he shows in this the fulfilment 
of the prophecy of Osee : Dies multos sedebunt filii Israel sine rege, 
et sine principe, et sine sacrificio, et sine altari, et sine ephod The 
children of Israel shall sit many days without king, and without prince, 
and without sacrifice, and without altar, and without ephod (Osee, iii. 
4). Thenceforward the Jews no longer formed one family, one people, 
or one kingdom ; they were so many separate units scattered among 
foreign nations, without king, without leader, without altar, and with 
out High Priest. 

1 The word opus is used in the sense of wages : Non morabitur opus 
mercenarii tui apud te usque mane The wages of him that hath been 
hired by thee shall not abide with thee until the morning (Lev. xix. 13). 

Psalm XILCVIIL of Psalter. 3 3 1 

22. " Excusans sum sicut locustce" The locust goes lopping 
from place to place; and thus, says Du Hamel, did it happen 
to Jesus Christ : Ex uno tribunal! in aliud jactatus Who was 
cast about from one tribunal to another. 

23. "Propter oleum." St. Jerome translates: Absque oleo 
Without oil. We should then understand that ill and infirm 
condition of body was brought on not by the use of oil, but 
through being debarred from its use ; for Estius, Sa, Mariana, 
Malvenda, Tirinus, and Mattel say that unctions with the use 
of oil were customary among the Hebrews, and that their 
health suffered if they failed to use them. Hence Mattei 
asserts that to understand here that flesh was lost by the use 
of oil is a most evident error. Besides, Bellarmine thus trans 
lates and explains the Hebrew literally : Caro mea iinmutata 
est a pinguedine ; id est, ex pingui macilenta reddita est. And 
according to the Chaldee we read : Macilenta est absque pin 
guedine. The sense, therefore, is : My flesh has been changed 
from being fat, and is become lean for want of food that pro 
duces fatness. Otherwise, I do not see how this verse can with 
propriety be applied to Jesus Christ. 

24. " Mover unt capita sita." They shook their heads to 
insult me. This was verified, as Bellarmine remarks, when the 
enemies of Jesus Christ blasphemed him as he was on the 
cross : Prcetereuntes autem blasphemabant eum, movefiles capita 
sua And they that passed by blasphemed him, wagging their 
heads (Matt, xxvii. 39). 

26. That is, as Menochius explains it : Let them know that 
all that I have suffered, I have suffered by Thy will, according 
to the words of Isaias : Propter scelus populi mei percussi eum 
For the wickedness of my people have I struck him (Is. liii. 8). 

27. " Malediccnt tlli" They will curse me. And thus St. 
Paul wrote : Christus nos redemit de maledicto legis t factus pro 
nobis maledictus Christ hath redeemed us from the curse of 
the law, being made a curse for us (Gal. iii. 13). Du Hamel 
comments on the last words thus : Nostram ipse stucipiens male- 
dictionem Taking upon himself our curse. " Confundantur. " 
May they remain confounded, and be converted, as St. Augus 
tine understands it. 

28. " Diploidc" With a double cloak, that is, according to 
St. Augustine, both within and without. 

332 Saturday at Matins. 

29. " Nimis . . . In medio multorum." St. Jerome trans 
lates : Vehemcnter . . . In medio popitlorum In the midst of 
the people. 

30. He has stood at my side in my misery, to defend me and 
to save my life from the hands of my persecutors. Bellarmine 
understands this of the resurrection of Jesus Christ, whereby 
ne resumed the life which the Jews had taken from him. 

Psalm I.XCII of Psalter. 333 

Sunday at Lauds. 

The psalmist exalts the power that God manifested in creating 
heaven and earth; and transporting himself in thought to the first 
moment of creation, he represents to himself God, who in some way 
proceeds from the mystery of his eternal existence, in order to reveal 
himself in the production of creatures. 1 

1. DOMINUS regnavit, de- i. THE Lord hath reigned, 
corem indutus est : indutus he is clothed with beauty : the 
est Dominus fortitudinem, et Lord is clothed with strength, 
prsecinxit se. and hath girded himself. 

2. Etenim firmavit orbem 2. For he hath established 
terrse, qui non commovebitur. the world, which shall not be 


3. Parata sedes tua ex tune : 3. Thy throne is prepared 
a sseculo tu es. from of old: thou art from 


4. Elevaverunt flumina Do- 4. The floods have lifted up, 
mine: elevaverunt flumina vo- O Lord : the floods have lifted 
cem suam. up their voice. 

5. Elevaverunt flumina flue- 5. The floods have lifted up 
tus suos, a vocibus aquarum their waves : with the noise of 
multarum. many waters. 

6. Mirabiles elationes ma- 6. Wonderful are the surges 
ris, mirabilis in altis Dominus. of the sea : wonderful is the 

Lord on high. 

1 Title of the psalm: Laus cantici ipsi David, in die ante Sabbatum, 
quando fundata est terra Praise in the way of a canticle, for David 
himself, on the day before the Sabbath, when the earth was founded. 
By this we see that formerly this psalm was sung on the eve of the 
Sabbath, the day on which the work of creation was completed by the 
formation of man, whose dominion the earth was to be. On this same 
day the earth was renewed and restored by the Passion of our divine 
Saviour, to which mystery interpreters likewise apply this psalm; but 
the Church sings it at daybreak on Sunday, at Lauds, because if Jesus 
Christ redeemed the world by his Passion and death on the eve of the 
Sabbath, it was at the earliest dawn of Sunday that he took possession 
of his kingdom by his glorious resurrection: Dominus regnavit, etc. 
A song of triumph, which, placed at the beginning, characterizes per 
fectly the entire Office. 

334 Sunday at Lauds. 

7. Testimonia tua credibilia 7. Thy testimonies are be- 

factasuntnimis : domumtuam come exceedingly credible: 

decet sanctitudo Domine in holiness becometh thy house, 

longitudinem dierum. O Lord, unto length of days. 

i. The Lord has established his kingdom over the whole 
universe; he has clothed himself with majesty; he has girt 
himself ready to govern the world and to fill it with his benefits. 

3. Lord, thy throne or thy reign was established from all 
eternity, since Thou hast existed eternally before all creatures. 

4, 5. The rivers seem to have raised their voice to praise 
Thee ; the sound of many waters has served them for voice to 
give Thee glory. 

6. Marvellous are the heavings of the waves of the sea when 
agitated by the winds ; yet more marvellous 1 is the Lord, who 
from the height of heaven bridles the rage of the billows, and 
governs all things. 

7. The tokens of Thy goodness and grandeur, which are pro 
claimed from Thy house, that is, from the Church, are but too 
clear and evident ; it is fitting then that this Thy house should 
by Thy divine Providence ever be kept holy and pure of all stain. 

(For Psalm II., see Psalm XCIX, Jubilate Deo, page 286.) 

A prayer of David when he was in the desert, pursued by his ene 
mies. He thanks God for his protection; and it is in his mercy that he 
always wishes to hope. 

1. DEUS, Deus meus, ad te i. O GOD, my God, to thee 
de luce yigilo. do I watch at break of day. 

2. Sitivit in te anima mea, 2. For thee my soul hath 
quam multipliciter tibi caro thirsted, for thee my flesh, O 
mea. how many ways ! 

3. In terra deserta, et invia, 3. In a desert land, and 
et inaquosa : sic in sancto ap- where there is no way, and no 
parui tibi, ut yiderem virtutem water : so in the sanctuary have 
tuam, et gloriam tuam. I come before thee to see thy 

power and thy glory. 

4- Quoniam melior est mise- 4. For thy mercy is better 
ricordia tua super vitas: labia than lives: thee my lips shall 
mea laudabunt te. praise. 

1 We may remark that in the text the comparative is understood ; this 
renders the expression stronger and more suitable. The expression 
signifies that in regard to Him who is spoken of no comparison is 


Psalm III.LXIL of Psalter. 335 

5. Sic benedicam te in vita 
mea : et in nomine tuo levabo 
manus meas. 

6. Sicut adipe et pinguedine 
repleatur anima mea: et labiis 
exultationis laudabit os meum. 

7. Si memor fui tui super 
stratum meum, in matutinis 
meditabor in te : quia fuisti 
adjutor meus. 

8. Et in velamento alarum 
tuarum exultabo, adhaesit ani 
ma mea post te : me suscepit 
dextera tua. 

9. Ipsi vero in vanum quae- 
sierunt animam meam, intro- 
ibunt in inferiora terrae : tra- 
dentur in manus gladii, partes 
vulpium erunt. 

10. Rex vero laetabitur in 
Deo, laudabuntur omnes qui 
jurant in eo : quia obstructum 
est os loquentium iniqua. 

5. Thus will I bless thee all 
my life long : and in thy name 
I will lift up my hands. 

6. Let my soul be filled as 
with marrow and fatness : and 
my mouth shall praise thee 
with joyful lips. 

7. If I have remembered 
thee upon my bed, I will medi 
tate thee on the morning : be 
cause thou hast been my helper. 

8. And I will rejoice under 
the covert of thy wings, my 
soul hath stuck close to thee : 
thy right hand hath received 

9. But they have sought my 
soul in vain, they shall go into 
the lower parts of the earth : 

They shall be delivered into 
the hands of the sword, they 
shall be the portions of foxes. 

10. But the kingshall rejoice 
in God, all they shall be praised 
that swear by him : because 
the mouth is stopped of them 
that speak wicked things. 

1. At break of day I wake from sleep and come to Thee. 

2. My soul has so great thirst for Thee, that my body also 
feels the ardor. 1 

4. " Labta mea laudabunt te. 
ployed in praising Thee. 

5. Thus throughout my life I will do nought but bless Thee, 
and I will lift up my hands continually to invoke Thy name. 

6. " Sicut adipe et pinguedine: As with an agreeable and 
nourishing fatness, that is, with the abundance of Thy grace 
and consolations. 

7. If in the time of my repose, when in my bed, I was mind 
ful of Thee, much more when day comes will I meditate upon 
Thy goodness in having thus protected me. 

1 Or else : My soul desires Thee ardently as its food and its drink, its 
light, and its joy. Even my body sighs after Thee on account of its 
numberless necessities and many miseries, which Thou only canst 

My lips shall always be em- 

336 Sunday at Lauds. 

8. " In velamento alarum tuarum" At seeing that Thou 
coverest me with Thy wings. 

9. It is in vain that my enemies have sought to take my life ; 
they shall lose their own instead, and shall be buried in the 
abyss of hell ; there they shall be given into the hand of the 
avenging sword of God ; they shall become the prey of foxes, 
that is, of devils who as foxes deceive men by their cunning. 

10. "Rex . . . m eo" Some refer these words to David, and 
believe that there is question here of the oath of fidelity which 
had to be made to him when he came to the throne. But 
Rotigni and Lallemant say, with greater probability, that they 
refer to the Messias, the King of the world and true God ; for 
it is one thing to swear allegiance to a king, and another to 
swear by the name of a king. This is the meaning of the words : 
Jurant in eo. 


The psalmist addressed to God a fervent prayer, beseeching him to 
send the Messias, that he may thus make himself known and adored by 
all nations. 

1. DEUS misereatur nostri, i. GOD have mercy on us, 
et benedicat nobis : illuminet and bless us : may he cause the 
vultum suum super nos, et light of his countenance to 
misereatur nostri. shine upon us, and may he 

have mercy on us. 

2. Ut cognoscamus in terra 2. That we may know thy 
viam tuam : in omnibus genti- way upon earth : thy salvation 
bus salutare tuum. in all nations. 

3. Confiteantur tibi populi 3. Let peoples confess to 
Deus: confiteantur tibi populi thee, O God: let all peoples 
omnes. gi ye praise to thee. 

4. Lsetentur et exultent gen- 4. Let the nations be glad 
tes : quoniam judicas populos and rejoice : for thou judgest 
in aequitate, et gentes in terra the peoples with justice, and 
dirigis. directest the nations upon 


5. Confiteantur tibi populi 5. Let the peoples, O God, 
Deus : confiteantur tibi populi confess to thee : let all the peo- 
omnes : terra dedit fructum pies give praise to thee : the 
suum. earth hath yielded her fruit. 

6. Benedicat nos Deus, Deus 6. May God, our own God, 
noster, benedicat nos Deus : bless us. May God bless us : 
et metuant eum omnes fines and all the ends of the earth 
terrse. fear him. 

Psalm IV. LX VI. of Pmlter. 3 3 7 

1. " Illuminet vultum sttum super nos." May God illuminate 
us by the splendors of his presence. 

2. O Lord, let us know here on earth the way to please Thee, 
and cause that among all nations the Saviour, Thy Son, be 

3. May all the nations thus enlightened confess that Thou 
art their God. May they praise and give Thee thanks. 

5. May all the people praise Thee, O my God ! and thank 
Thee for all Thy benefits ; and especially because the earth, 
that is, the most pure womb of a Virgin, such as Mary, by the 
operation of the Holy Ghost, has brought forth the Fruit so 
greatly desired, the Saviour of the world. Wherefore, Jesus 
Christ was called by the angel the Blessed Fruit of Mary. 1 

6. " Deus, Dens noster, . . . Deus" In this triple repetition 
of the name of God interpreters recognize a sufficiently clear 
indication of the Mystery of the Most Blessed Trinity. 2 " Me- 
tuant eum omncs fines terrce" May all men on earth, even to its 
farthest limits, fear and adore him. 

A hymn sung at Babylon by the three young Israelites, Ananias, 
Misael, and Azarias, while they were in the midst of the fiery furnace 
wherein King Nabuchodonozor had condemned them to die for having 
refused to adore his statue (Dan. iii. 57). This canticle, in which all 
creatures are invited to bless God, is very easy to understand. We 
therefore omit to explain it, because such an explanation instead of 
pleasing and instructing the reader would rather be wearisome to him. 3 

1 " Dedit." The past instead of the future, according to the custom 
of the prophets. " Fructum suuw." Its fruit by excellence beyond 
all comparison. See Psalm Ixxxiv. 13; also the text of Isaias: Erit 
germ en Domini in magnificentia et gloria, et Fructtis terric sublimis 
The bud of the Lord shall be in magnificence, and glory, and the fruit 
of the earth shall be high (Is. iv. 2). 

" Benedicat nos Deus." That is: May the Lord fill us with every 
kind of good, but especially with spiritual and heavenly goods. 

3 However, as the present work is not only an explanation, but also, 
according to its title, a translation (see the Dedication) for the use of 
persons who do not understand Latin, we have deemed it expedient to 
furnish also a translation of this admirable canticle. It is abridged 
from the one found in the prophet Daniel, which consists of thirty-eight 
verses. In it the three young martyrs, under the insoiration of the 


Sunday at Lauds. 

1 . BENEDICITE omnia opera 
Domini Domino: laudate et 
superexaltate eum in ssecula. 

2. Benedicite Angeli Do 
mini Domino: benedicite coeli 

3. Benedicite aquae omnes, 
quae super coelos sunt, Do 
mino : benedicite omnes vir- 
tutes Domini Domino. 

4. Benedicite sol, et luna 
Domino: benedicite stellse 
cceli Domino. 

5. Benedicite omnis imber, 
et ros Domino : benedicite 
omnes spiritus Dei Domino. 

6. Benedicite ignis, et aestus 
Domino : benedicite frigus, et 
Aestus Domino. 

7. Benedicite rores, etpruina 
Domino : benedicite gelu, et 
frigus Domino. 

8. Benedicite glacies, et 
nives Domino: benedicite noc- 
tes, et dies Domino. 

9. Benedicite lux, et tene- 
brae Domino : benedicite ful- 
gura, et nubes Domino. 

10. Benedicat terra Domi- 
num : laudet, et superexaltet 
eum in sascula. 

1 . ALL ye works of the Lord, 
bless the Lord : praise and ex 
alt him above all forever. 

2. O ye Angels of the Lord, 
bless the Lord : O ye heavens, 
bless the Lord. 

3. O all ye waters that are 
above the heavens, bless the 
Lord : O all ye powers of the 
Lord, bless the Lord. 

4. O ye sun and moon, bless 
the Lord: O ye stars of 
heaven, bless the Lord. 

5. O every shower and dew, 
bless ye the Lord : O all ye 
spirits of God, bless the Lord. 

6. O ye fire and heat, bless 
the Lord : O ye cold and heat, 
bless the Lord. 

7. O ye dews and hoar frost, 
bless the Lord : O ye frost and 
cold, bless the Lord. 

8. O ye ice and snow, bless 
the Lord: O ye nights and 
days, bless the Lord. 

9. O ye light and darkness, 
bless the Lord : O ye light 
nings and clouds, bless the 

10. O let the earth bless the 
Lord : let it praise and exalt 
him above all forever. 

Holy Ghost, call first (v. i) upon all creatures in general, animate and 
inanimate, to bless the Lord; then (verses 2 to 14) they address them 
selves to the several kinds of creatures in particular, beginning with the 
angels of heaven above and descending by degrees down to earth; then 
(verses 15-17) they encourage all the servants of God, and lastly fv. 18) 
their own selves, to praise him. The two last verses have bee.i added 
by the Holy Church; but the last being formed from the verses 52 and 
56 of Daniel. Remarks: Verse 3. " Aquce omnes qua super ccelos 
sunt. " See next psalm, verse 4. " Virtutem Domini: This expres 
sion is variously understood; it seems to denote the angelic hosts 
charged with executing the intimations of God s will throughout the 
universe. See Psalm cii. v. 22, and next psalm, v. 2. Verse 5. 
"Spiritus Dei" The winds. Verse 6. "Frigus est &stus, n Some 
understand hereby winter and summer. 

p sa l m V.CXLVIIL of Psalter. 339 

n. Benedicite montes, et 
colles Domino : benedicite 
universa germinantia in terra 

12. Benedicite fontes Do 
mino : benedicite maria, et flu- 
mina Domino. 

13. Benedicite cete, et om- 
nia, quae rnoventur in aquis, 
Domino : benedicite omnes 
volucres cceli Domino. 

14. Benedicite omnes be- 
stiae, et pecora Domino : bene 
dicite filii hominum Domino. 

15. Benedicat Israel Do- 
minum : laudet, etsuperexaltet 
eum in saecula. 

1 6. Benedicite sacerdotes 
Domini Domino benedicite: 
servi Domini Domino. 

17. Benedicite spiritus, et 
animae justorum Domino: 
benedicite sancti, et humiles 
corde Domino. 

18. Benedicite Anania, Aza- 
ria. Misael Domino : laudate 
et superexaltate eum in saecula. 

19. Benedicamus Patrem, et 
Filium cum sancto Spiritu : 
laudemus et superexaltemus 
eum in saecula. 

20. Benedictus es Domine in 
firmamento cceli : et laudabilis, 
et gloriosus, et superexaltatus 
in saecula. 

11. O ye mountains and hills, 
bless the Lord : O all ye things 
that spring up in the earth, 
bless the Lord. 

12. O ye fountains, bless the 
Lord : O ye seas and rivers, 
bless the Lord. 

13. O ye whales, and all 
that move in the waters, bless 
the Lord : O all ye fowls of the 
air, bless the Lord. 

14. O all ye beasts and cat 
tle, bless ^he Lord : O ye sons 
of men, bless the Lord. 

15. O let Israel bless the 
Lord : let them praise and ex 
alt him above all forever. 

16. O ye priests of the Lord, 
bless the Lord : O ye servants 
of the Lord, bless the Lord. 

17. O ye spirits and souls of 
the just, bless the Lord : O ye 
holy and humble of heart, bless 
the Lord. 

18. O Ananias, Azarias, and 
Misael, bless ye the Lord : 
praise and exalt him above all 

19. Let us praise the Father, 
and the Son, with the Holy 
Ghost : let us praise and exalt 
him above all forever. 

20. Thou art praised in the 
sky of the heavens : and praise 
worthy and glorious and ex 
alted above all for ever. 


In this psalm, as well as in the two following, all creatures are called 
upon to praise and thank the Lord for the victory gained over the ene 
mies of his holy name. In an allegorical sense all Christians are invited 
to bless God for the victory that he helped them to gain over the devil, 
the world, and the flesh; a victory so great that for it they will be 
honored by being appointed judges at the day of judgment. 

i. LAUDATE Dominum de i. PRAISE ye the Lord from 
coelis: laudate eum in excelsis. the heavens : praise ye him in 

the high places. 


Sunday at Lauds. 

2. Laudate eum omnes An- 
geli ejus : laudate eum omnes 
virtutes ejus. 

3. Laudate eum sol et luna : 
laudate eum omnes stellae, et 

4. Laudate eum cceli ccelo- 
rum : et aquae omnes, quae 
super coelos sunt, laudent no- 
men Domini. 

5. Quia ipse dixit, et facta 
sunt : ipse mandavit, et creata 

6. Statuit ea in aeternum, et 
in saeculum saeculi : praeceptum 
posuit, et non praeteribit. 

7. Laudate Dominum de ter 
ra, dracones, et omnes abyss. 

8. Ignis, grando, nix, glacies, 
spiritus procellarum : quae fa- 
ciunt verbum ejus. 

9. Montes, et omnes colles : 
ligna fructifera, et omnes cedri. 

10. Bestiae et universa peco- 
ra : serpentes, etvolucres pen- 
natae : 

11. Reges terrae, et omnes 
populi : principes et omnes 
judices terrae. 

12. Juvenes, et virgines: se- 
nes cum junioribus laudent 
nomen Domini : quia exalta- 
tum est nomen ejus solius. 

13. Confessio ejus super cce- 
lum et terram : et exaltavit 
cornu populi sui. 

14. Hymnus omnibus sanctis 
ejus : filiis Israel, populo ap- 
propinquanti sibi. 

2. Praise ye him all his an 
gels : praise ye him all his 

3. Praise ye him O sun and 
moon : praise him all ye stars 
and light. 

4. Praise him ye heavens of 
heavens : and let all the waters 
that are above the heavens 
praise the name of the Lord. 

5. For he spoke, and they 
were made : he commanded, 
and they were created. 

6. He hath established them 
forever, and for ages of ages : 
he hath made a decree, and it 
shall not pass away. 

7. Praise the Lord from the 
earth, ye dragons, and all ye 

8. Fire, hail, snow, ice, 
stormy winds : which fulfil his 
word : 

9. Mountains and all hills: 
fruitful trees and all cedars. 

10. Beasts, and all cattle: 
serpents and feathered fowls : 

11. Kings of the earth, and 
all peoples : princes and all 
judges of the earth. 

12. Young men and maid 
ens : let the old with the 
younger, praise the name of 
the Lord : for his name alone 
is exalted. 

13. The praise of him is 
above heaven and earth, and 
he hath exalted the horn of 
his people. 

14. A hymn to all his saints : 
to the children of Israel, a 
people approaching to him. 

4. " Agues omnes qucp super coelos sunt." With regard to these 
waters there are various opinions. Some, as St. Bonaventure, 
Ambrose and Catharinus, etc., say that they are the crystalline 
heaven. Others, as St. Athanasius (Cont. Arian. or. 2, n. 28, 
E .), St. Basil (In Hexam. horn. 3), St. Ambrose (Hexam. 1. 2, 

Psalm V.CXL VIII. of Psalter. 34 1 

c. 2, 3), St. John Chrysostom (In Genes, horn. 4), Bede (/;/ 
Hexam.}, etc., believe that these waters are above the firma 
ment or starry heavens, and they cite for this opinion Genesis: 
Et fecit Deus firmamentum, divisitque aquas quce erant sub fir- 
mamento, ab his qua; erant super Jinn amentum And God made 
a firmament, and divided the waters that were under the firma 
ment from those that were above the firmament (Gen. i. 7). 
And St. Augustine, who holds the same view, says : Major est 
Scripturce hujus auctoritas, quam omnis humani ingenii capaci- 
tas The authority of this Scripture is greater than all the 
capacity of the human mind (De Gen. ad litt. 1. 2, c. 5, n. 9). 
This opinion is also followed by many modern interpreters 
cited by Tirinus. Others, in fine, such as Rupert, Lorinus, 
Mariana, etc., with the greatest number of modern commenta 
tors, understand by these waters the clouds that are suspended 
over the earth. 1 

6. "Ea." That is, the angels and the heavenly bodies. 

7. " Dracones." This is the name given by Scripture to sea- 
monsters. " Abyssi." Abysses, that is, deep waters. 

8. " Spiritus procellarum" These are violent winds. 

10. " Serpentes" Animals that crawl upon the earth. " Vol- 
ucrcs pennat<z." Birds that fly in the air. 

12. " Exalt at nm est nomen cjus solius." God is raised above 
everything; it is to him alone all glory belongs. 

13. Let then the praises of the Lord resound through heaven 
and earth, since he has willed to exalt by his power his faithful 
people, in giving them Jesus Christ, who has made his servants 
victorious over the devils. 

14. Let praise be given at the same time to all his saints, and 
to all the true children of Israel who form the people that by 
their faith and virtue approach near to God. 

1 Bellarmine, who holds the second opinion with the holy Fathers, 
seems to us to refute in a solid way this last opinion; besides, we see 
that the psalm is divided into two parts, the first of which refers to the 
higher regions of the heavens. See, moreover, in the preceding can 
ticle, verse 3, and in Psalm ciii., verse 3. 


Sunday at Lauds. 


1. CANTATE Domino canti- 
cum novum : laus e j u s in 
ecclesia Sanctorum. 

2. Lsetetur Israel in eo, qui 
fecit eum : et filii Sion exul- 
tent in rege suo. 

3. Laudent nomen ejus in 
choro : in tympano et psalterio 
psallant ei : 

4. Quia beneplacitum e s t 
Domino in populo suo : et ex- 
altabit mansuetos in salutem. 

5. Exultabunt sancti in glo 
ria, laetabuntur in cubilibus 

6. Exaltationes Dei in gut- 
ture eorum : et gladii ancipites 
in manibus eorum : 

7. Ad faciendam vindictam 
in nationibus : increpationes in 

8. Ad alligandos reges eo 
rum in compedibus : et nobiles 
eorum in manicis ferreis. 

9. Ut faciant in eis judicium 
conscriptum : gloria haec est 
omnibus sanctis ejus. 

1. SING ye to the Lord a 
new canticle : let his praise be 
in the church of the saints. 

2. Let Israel rejoice in him 
that made him : and let the 
children of Sion be joyful in 
their king. 

3. Let them praise his name 
in choir : let them sing to him 
with the timbrel and the psal 

4. For the Lord is well 
pleased with his people : and 
he will exalt the meek unto 

5. The saints shall rejoice in 
glory: they shall be joyful in 
their beds. 

6. The high praises of God 
shall be in their mouth : and 
two-edged swords in their 

7. To execute vengeance 
upon the nations, chastise 
ments among the people: 

8. To bind their kings with 
fetters : and their nobles with 
manacles of iron. 

9. To execute upon them 
the judgment that is written : 
this glory is to all his saints. 

1. Sing to the Lord a new canticle for all the new benefits 
that he has bestowed upon us, and especially for having given 
us Jesus Christ for our Redeemer: it is just that in the assem 
bly of the saints, that is, of Christians, the praises of the Lord 
should ever resound. 

2. Let the children of the holy Church exult in their God 
who has created them, and who reigns in them by his grace. 

4. " Exultabit mansuetos in salutem. " He will exalt the meek 
by giving them eternal salvation. 

5. "/ gloria" In the glory of heaven, where they shall 
enjoy eternal gladness. 

- Wherewith to execute a just vengeance upon the nations 

Psalm VII. CL. of Psalter. 343 

who had persecuted them by reproaching them with their 
iniquities. 1 

9. " Ut faciant in eosjudicium conscription" So they shall 
execute upon the persecutors the judgment spoken of in Holy 
Scripture. Judicabunt nat tones, et doniinabuntur populis They 
shall judge nations, and rule over people (Wis. iii. 8). 


1. LAUDATE Dominum in i. PRAISE ye the Lord in his 
sanctis ejus : laudate eum in holy places : praise ye him in 
firmamento virtutis ejus. the firmament of his power. 

2. Laudate eum in virtutibus 2. Praise ye him for his 
ejus : laudate eum secundum mighty acts : praise ye him 
multitudinem magnitudinis according to the multitude of 
ejus. his greatness. 

3. Laudate eum in sono tu- 3. Praise him with sound of 
bse : laudate eum in psalterio, trumpet: praise him with 
et cithara. psaltery and harp. 

4. Laudate eum in tympano, 4. Praise him with timbrel 
et choro : laudate eum in and choir: praise him with 
chordis, et organo. strings and organs. 

5. Laudate eum in cymbalis 5. Praise him on high sound- 
benesonantibus : laudate eum ing cymbals: praise him on 
in cymbalis jubilationis : om- cymbals of joy : let every spirit 
nis spiritus laudet Dominum. praise the Lord. 

1. " In sanctis ejus " According to the Hebrew: In sanctit- 
ario ejus In his sanctuary, which is principally heaven. "/;/ 
firmamento virtutis ejus" St. Jerome translates : Infortitudine 

potcntitc ejus In the strength of his power. The almighty 
power of God shines forth in a special manner in the firmament, 
or in the heavens, as is the meaning of the word Firmamentum 
given in the first chapter of Genesis. 

2. " hi virtutibus ( jus. In the effects of his power, or in the 
marvels that he works. 

4. "Choro." Some think that this expression means here 
some musical instrument, now unknown to us ; others that it 

1 Reference is here made to the last judgment. We may remark a 
striking relation between the next verse and the words of our Lord : 
Ligatis manibus et pcdilms ejus, mittite eum in tenebras exteriores Bind 
his hands and feet, and cast him into the exterior darkness. 

2 This psalm is, as it were, the conclusion of the two preceding psalms 
and of the whole psalter. 


Sunday at Lauds. 

signifies a concert of voices. We are ignorant as to what in 
struments correspond to those mentioned by the psalmist. 
Dom Calmet has treated this subject in a special dissertation. 


In this canticle we hear the prophet Zachary praising and thanking 
the Messias who comes to save mankind : he then shows his own son, 
St. John the Baptist, chosen to be the precursor of our Lord Jesus 

1. BENEDICTUS Dominus 
Deus Israel, quia visitavit, et 
fecit redemptionem p 1 e b i s 
suae : 

2. Et erexit cornu salutis 
nobis : in domo David pueri 
sui : 

3. Sicut locutus est per os 
sanctorum, qui a saeculo sunt, 
prophetarum ejus : 

4. Salutem ex inimicis no- 
stris, et de manu omnium, qui 
oderunt nos : 

5. Ad faciendam misericor- 
diam cum patribus nostris : et 
memorari testamenti sui sancti. 

6. Jusjurandum, quod jura- 
vit ad Abraham patrem nos 
trum, daturum se nobis : 

7. Ut sine timore, de manu 
immicorum nostrorum liberati, 
serviamus illi. 

8. In sanctitate et justitia 
coram ipso, omnibus diebus 

9. Et tu puer, Propheta Al- 
tissimi vocaberis: prseibisenim 
ante faciem Domini parare 
vias ejus : 

10. Ad dandam scientiam 
salutis plebi ejus: in remis- 
sionem peccatorum eorum. 

1 1 . Per viscera misericordise 
Dei nostri : in quibus visitavit 
nos, oriens ex alto : 

1. BLESSED be the Lord God 
of Israel : because he hath 
visited and wrought the re 
demption of his people : 

2. And hath raised up an 
horn of salvation to us, in the 
house of David his servant. 

3. As he spoke by the mouth 
of his holy prophets, who are 
from the beginning. 

4. Salvation from our ene 
mies, and from the hand of all 
that hate us. 

5. To perform mercy to our 
fathers ; and to remember his 
holy testament. 

6. The oath which he swore 
to Abraham our father, that he 
would grant to us, 

7. That being delivered from 
the hand of our enemies we 
may serve him without fear, 

8. In holiness and justice be 
fore him, all our days. 

9. And thou child, shalt be 
called the prophet of the High 
est : for thou shalt go before 
the face of the Lord to prepare 
his ways. 

10. To give knowledge of 
salvation to his people, unto 
the remission of their sins. 

11. Through the bowels of 
the mercy of our God, in which 
the Orient, from on high, hath 
visited us. 

Canticle of Zachary. 345 

12. Illuminare his, q u i in 12. To enlighten them that 

tenebris, et in umbra mortis sit in darkness, and in the 

sedent : ad dirigendos pedes shadow of death : to direct our 

nostros in viam pacis. feet into the way of peace. 

2. " Cornu saint is." The strength that saves, that is, the 

8. "/ sanctitate et justitia coram ipso." That is to say: 
Not merely with external worship, but also with piety and 
interior justice, which renders us likewise interiorly just in the 
sight of God. 

9. Thou shalt be the prophet of the Lord ; for before he 
manifests himself on earth, thou shalt go forth to prepare souls 
to follow his teaching. 

11. "Per viscera miser icor dice" That is: Through the 
immense and tender pity. " Oriens" The word Oriens is not 
the participle of the verb Orior, but according to the Hebrew 
and the Greek text, is a noun substantive, which, as explained 
by St. Jerome, St. Cyril, and others cited by Tirinus in his 
comments on Zachary, iii. 8, denotes the eternal Word begotten 
by God. Hence the following is the antiphon which the Church 
sings on the 2ist of December in addressing our divine Saviour: 
O Oriens, Splendor lucis <zternce, et Soljustitice ! veni, et illnmina 
sedent es in tenebris et umbra mortis O Orient, Splendor of 
eternal light, and Sun of justice, come and enlighten those who 
sit in darkness and the shadow of death. 

12. " Qui in tenebris ct in umbra mortis sedent! That is: 
Those that are deprived of the grace of God, a privation which 
is the shadow of the eternal death. " /;/ mam pads" In the 
path that conducts to eternal beatitude. 


Monday at Lauds. 

Monday at Lauds. 

David, contrite and humbled, bewails his sins. 1 In this psalm is 
perfectly expressed the sorrow that a sinner feels when repenting of 
his faults he humbly asks God s pardon. It is the fourth penitential 

1. MISERERE mei Deus, se- i. HAVE mercy on me, O 
cundum magnam misericor- God, according to thy great 
diam tuam. mercy. 

2. Et secundum multitu- 2. And according to the 
dinem miserationum tuarum, multitude of thy tender mer- 
dele iniquitatem meam. cies blot out my iniquity. 

3. Amplius lava me ab ini- 3. Wash me yet more from 
quitate mea : et a peccato meo my iniquity : and cleanse me 

munda me. 

4. Quoniani iniquitatem 

from my sin. 

4. For I know my iniquity : 

meam ego cognosce : et pec- and my sin is always before 

catum meum contra me est me. 


5. Tibi soli peccavi, et ma- 5. To thee only have I sin- 
lum coram te feci : ut justi- ned, and have done evil before 
ficeris in sermonibus tuis, et thee: that thou mayst be jus- 
vincas cum judicaris. tified in thy words, and mayst 

overcome when thou art judg 

6. Ecceenim in iniquitatibus 6. For behold I was con- 
conceptus sum : et in peccatis ceived in iniquities : and in 
concepit me mater mea. sins did my mother conceive 


7. Ecce enim veritatem 7. For behold thou hast 
dilexisti : incerta et occulta loved truth : the uncertain and 
sapientise tuae manifestasti hidden things of thy wisdom 
mihi. thou hast made manifest to 


8. Asperges me hyssopo, et 8. Thou shalt sprinkle me 
mundabor: lavabis me, et su- with hyssop, and I shall be 

per nivem dealhabor. 

cleansed : thou shalt wash me r 
and I shall be made whitef 
than snow. 

1 Title of the psalm : Psalmus David, cum venit ad crim Nathan 
propheta, quando intravit ad Bethsabee Psalm of David when Na 
than came to him, after he had sinned with Bethsabee (2 Kings, xii.). 

Psalm LL. of Psalter. 


9. To my hearing thou shall 
give joy and gladness : and the 
bones that have been humbled 
shall rejoice. 

10. Turn away thy face from 
my sins : and blot out all my 

11. Create a clean heart in 
me, O God : and renew a right 
spirit within my bowels. 

12. Cast me not away from 
thy face: and take not thy 
holy spirit from me. 

13. Restore unto me the joy 
of thy salvation : and strength 
en me with a perfect spirit. 

14. I will teach the unjust 
thy ways : and the wicked shall 
be converted to thee. 

15. Deliver me from blood, 
O God, thou God of my salva 
tion : and my tongue shall ex 
tol thy justice. 

16. O Lord, thou wilt open 
my lips : and my mouth shall 
declare thy praise. 

17. For if thou hadst de 
sired sacrifice, I would indeed 
have given it : with burnt-offer 
ings thou wilt not be delighted. 

1 8. A sacrifice to God is an 
afflicted spirit: a contrite and 
humble heart, O God, thou 
wilt not despise. 

19. Deal favorably, O Lord, 
in thy good-will with Sion : 
that the walls of Jerusalem 
may be built up. 

20. Then shalt thou accept 
the sacrifice of justice, obla 
tions, and whole burnt-offer 
ings : then shall they lay calves 
upon thy altar. 

1. Show to me great mercy because I am a great sinner. 

2. " Dele iniquitatcm meant" Blot out from my soul all my 

9. Auditui meo dabis gau- 
dium et laetitiam : et exulta- 
bunt ossa humiliata. 

10. Averte faciem tuam a 
peccatis meis, et omnes ini- 
quitates meas dele. 

1 1. Cor mundum crea in me 
Deus : et spiritum rectum in- 
nova in visceribus meis. 

12. Ne projicias me a facie 
tua : et spiritum sanctum tuum 
ne auferas a me. 

13. Rcdde mihi laetitiam sa- 
lutaris tui : etspiritu principal! 
confirma me. 

14. Docebo i n i q u o s vias 
tuas : et impii ad te converten- 

15. Libera me de sanguini- 
bus Deus, Deus salutis meae : 
et exultabit lingua mea justi- 
tiam tuam. 

16. Domine, labia mea ape 
ries : et os meum annuntiabit 
laudem tuam. 

17. Quoniam si voluisses 
sacrificium, dedissem utique : 
holocaustis non delectaberis. 

18. Sacrificium Deo spiritus 
contribulatus : cor contritum, 
et humiliatum Deus non de- 

19. Benigne fac Domine in 
, bona voluntate tua Sion : ut 
sedificentur muri Jerusalem. 

20. Tune acceptabis sacri 
ficium justitiae, oblationes, et 
holocausta : tune imponent 
super altare tuum vitulos. 


4. I well know the enormity of my sin, which is continually 
before my eyes, reproaching me with the evil that I have done. 

348 Monday at Lauds. 

5. O Lord, against Thee alone I have sinned, and I have 
dared to do evil before Thy eyes ; but I hope to receive from 
Thee the pardon which Thou hast promised to repentant sin 
ners so that Thou mayest be justified in Thy words. In ser- 
monibus tuts, that is, in regard to Thy promises to pardon him 
who repents, and that Thou wilt overcome, that is, Thou wilt 
shut the mouth of my enemies, who think and dare to say that 
it is not just that I should receive pardon for so great a sin, 
when Thou shalt judge me. 

It must be remarked that this verse is variously explained by 
others. " Ttbi soli peccavi" Bellarmine, Tirinus, and Mattei, 
following the commentary of St. Cyril and of St. Gregory, 
explain thus : Tibi soli peccavi ut judici Against Thee only 
have I sinned as Judge. I have sinned against Thee alone, in 
this sense, that Thou alone art to judge me ; for though it is 
true that I have also sinned against my neighbor by causing the 
death of Urias and by scandalizing the people, nevertheless I 
am afraid of Thee alone; because as king I have no one on 
earth to judge me, and yet I have to be judged, and by Thee 
alone be punished, and not by men. This commentary is 
beautiful, but the interpretation given above appears to me 
more simple and more appropriate : " Lord against Thee alone 
I have sinned," for it was God s law only that David trans 
gressed. It is no objection that he had also offended against 
Urias and the people ; for these offences were sins only so far 
as they were transgressions of the law of God, since all the 
malice of sin consists in the transgression of the divine law, 
according to what the Apostle says : " Peccatum non cognovi, 
nisi per legem" But I did not know sin, but by the law (Rom. 
vii. 7). Hence David said with good reason : Against Thee 
only I have sinned ; for Thy law alone I have transgressed. 
" Ut justificeris. " Theodoret says that the particle Ut does 
not here signify cause but consequence. " Jiidicaris." Ac 
cording to the Hebrew : JtedicavcrisThou shalt judge. 

6. I have had the misfortune of being conceived in sin ; when 
my mother conceived me I appeared in the world already a 
sinner. As if he would say: what, O Lord ! couldst Thou ex 
pect, from a man conceived in sin? Grotius explains this pas- 

1 This part of the verse is cited by St. Paul (Rom. iii. 4), 

Psalm I. L. of Psalter. 349 

sage thus : I was guilty from my birth. But this interpreta 
tion seems to favor the opinion of Socinus, who denied original 
sin, and denied that it was contracted from the moment of 
conception ; whereas this text proves perhaps more clearly than 
any other that all men are conceived in original sin. 

7. Thou lovest the truth, and him also who confesses his 
fault : I confess my ingratitude, inasmuch as Thou hast favored 
me by making known to me the secrets of Thy wisdom, secrets 
uncertain and hidden to others. 

8. Reference is here made to the sprinkling of the blood of 
the victims, which was made over the lepers with hyssop to 
purify them (Levit. xiv. 6). That is to say: Cleanse me, O 
Lord ! ever more and more. 1 

9. In making me hear that Thou hast pardoned me, Thou 
wilt give to my soul a joy and gladness so great that my very 
bones, that is, all my interior powers, which have been so 
greatly afflicted, shall leap for joy. 

10. My God, turn, then, Thy face from my sins, that is, look 
no longer upon them ; and blot out from my soul all my faults, 
which gave Thee horror. 

11. Change my heart, and give me a pure heart, that loves 
none but Thee : and renew within my bowels, that is, my in 
terior, that right spirit which I had lost by sin. 

13. Restore to me the joy of the salvation which Thou hast 
given me, and confirm me in good by means of a principal 
spirit, that is, one that is strong, inspired by Thee. 

14. I promise Thee, on account of the scandal that I have 
given, to instruct sinners in Thy law, and I hope that they will 
be converted to Thee. 

15. " Sanguinibus" Rotigni and Lallemant give to this 
word a sense that is very probable, by explaining it to refer to 
the remorse of conscience with which David was afflicted on 
account of the blood of Urias. ^ "Justttiam tuam" Bellarmine 

1 We also find in this verse reference to another purification wrought 
by the sprinkling of water which was mixed with the ashes of the vic 
tim offered for sin (Num. xix. 9) ; this is regarded as a figure of 
baptism. See Bellarmine. 

* " Sanguinibus" The plural instead of the singular, a Hebraism, 
to denote the abundance of the blood shed, and the enormity of the 
j:rime. Besides Urias, David had caused a considerable number of his 

350 Monday at Lauds. 

says that the pardon of sin is mercy with respect to us ; but 
that it is justice with regard to Jesus Christ who, by his death, 
has merited for us pardon ; and this is the divine justice of 
which David meant to speak. 

17. If to satisfy for my sins Thou hadst required of me sacri 
fices, I would willingly have offered them to Thee ; but I well 
know that with holocausts Thou art not satisfied. 

1 8. The sacrifice that is pleasing to Thee, O my God ! is a 
soul afflicted on account of its sin ; when a heart is contrite 
and humbled Thou knowest not how to despise it. 

19. That is : If I do not deserve to be heard, look, O Lord ! 
with a gracious eye upon Thy city Sion, and according to Thy 
good-will, that is, in accordance with the purpose of Thy good 
pleasure, which Thou hadst in choosing it as Thy dwelling- 
place, show to it Thy favor, so that the walls of -Jerusalem, 
now fallen in ruins, may be rebuilt. 

20. Then wilt Thou accept with joy my sacrifices of justice, 
that is, as Bellarmine understands it, my homage justly due to 
Thee, and all my offerings and holocausts ; and many, after 
my example, will offer to Thee upon Thy altar, calves, that is, 
choice victims, amongst which the calf was the noblest. 1 

bravest soldiers to be destroyed (2 Kings, ix. 17). In praying to God 
to deliver us from remorse, we should ask him not to take away the 
remembrance of our faults, but in his goodness to deign to repair the 
evil that we have done, and even to change it into good, as happened 
to the royal penitent. 

1 The last two verses apply very well to the spiritual Jerusalem in 
which the true sacrifice of justice was to be offered, which alone could 
fully satisfy divine justice, and of which the ancient sacrifices were a 

One cannot meditate too much on this psalm, which is an admirable 
and a salutary prayer, filled with light and unction, and which one 
never grows weary in repeating. We remark at least the motives in 
voked by the prophet to touch the heart of God and to obtain his 
grace, a grace that is perfect, that is, the remission of his sins, v. 2 ; 
a pure heart and a light spirit, v. 3, 8, 10, n, with a holy joy, com 
panion of innocence, v. 9, 13 ; and the gift of perseverance, v. 12, 13; 
the first motive, the divine mercy and goodness, v. 1.2; the second, 
the knowledge that he had of his sad state, and the sorrow that he felt, 
v. 4 ; the third, his avowal and the promise of pardon, v. 5 \ the 

Psalm II. V. of Psalter. 



The just man may here understand perfectly how he should conduct 
himself in adversities and then be consoled by confiding in God. At 
the end, the psalrn shows us the happiness of heaven as a reward 
promised to souls that suffer patiently here below. 

1. VERBA mea auribus per- 
cipe Domine, intellige clamo- 
rem meum. 

2. Intende voci orationis 
rnese : Rex me us, et Deus 

3. Quoniam ad te orabo : 
Domine, mane exaudies vocem 

4. Mane astabo tibi, et vide- 
bo: quoniam non Deus volens 
iniquitatem tu es. 

5. Neque habitabit juxta te 
malignus: neque permanebunt 
injusti ante oculos tuos. 

6. Odisti omnes, qui operan- 
tur iniquitatem : perdes omnes, 
qui loquuntur mendacium. 

7. Virum sanguinum et do- 
losum abominabitur Dominus : 
ego autem in multitudine mi- 
sericordise tuse. 

8. Introibo in domum tuam : 
adorabo ad tempi um sanctum 
tuum in timore tuo. 

9. Domine deduc me in jus- 
titia tua: propter inimicos me- 
os dirige in conspectu tuo viam 

10. Quoniam non est in ore 
eorum veritas : cor eorum va- 
num est. 

1. GIVE ear, O Lord, to my 
words: understand my cry. 

2. Hearken to the voice of 
my prayer, O my King and my 

3. For to thee will I pray: 
O Lord in the morning thou 
shalt hear my voice. 

4. In the morning I will stand 
before thee, and will see : that 
thou art not a God that wiliest 

5. Neither shall the wicked 
dwell near thee: nor shall the 
unjust abide before thy eyes. 

6. Thou hatest all the work 
ers of iniquity : thou wilt de 
stroy all that speak a lie. 

7. The bloody and the deceit 
ful man the Lord will abhor : 

8. But as for me in the mul 
titude of thy mercy I will come 
into thy house : I will worship 
towards thy holy temple in thy 

9. Conduct me, O Lord, in 
thy justice : because of my 
enemies, direct my way in thy 

10. For there is no truth in 
their mouth : their heart is 

fourth, the misery of his nature in consequence of original sin, v. 6 ; 
the fifth, the sincerity of his soul, v. 7 ; the sixth, his good resolutions, 
and the good that he could do to others, v. 14, 15, 16 ; finally, the 
seventh, his contrite and humbled heart disposed to make every sacri 
fice, v. 17 and the following verses. 

352 Monday at Lauds. 

n. Sepulchrum patens est n. Their throat is an open 
guttur eorum, linguis suis do- sepulchre, they dealt deceit- 
lose agebant : judicaillos Deus. fully with their tongues, judge 

them O God. 

12. Decidant a cogitationi- 12. Let them fall from their 
bus suis, secundum multitudi- devices, according to the mul- 
nem impietatum eorum expelle titude of their wickednesses 
eos : quoniam irritaverunt te cast them out, for they have 
Domine. provoked thee, O Lord. 

13. Et laetentur omnes, qui 13. But let all them be glad 
sperant in te, in seternum exul- that hope in thee, they shall 
tabunt: et habitabis in eis. rejoice forever: and thou shalt 

dwell in them. 

14. Etgloriabuntur in teom- 14. And all they that love 
nes, qui diligunt nomen tuum, thy name shall glory in thee, 
quoniam tu benedices justo. for thou wilt bless the just. 

15. Domine, ut scuto bonse 15. O Lord thou hast crown- 
voluntatis tuse coronasti nos. ed us as with a shield of thy 


i. 2. God hears and understands everything; but sometimes 
he seems not to hear, or not to understand, because the prayer 
that we make to him is either not just or because it is ill-made. 
Hence David said: O Lord, hear me, understand me. 

3. I will always have recourse to Thee ; and I know of a 
certainty, according to Thy promises, that Thou wilt always 
hearken to my prayer. 

4. I will place myself in Thy presence to pray to Thee, and I 
will always have before my eyes that Thou hatest all iniquity. 1 

9. " Propter inimtcos meos, dirige in conspectu tuo viam meam." 
To confound my enemies so direct me that I may always walk 
in Thy presence. 

n. An open sepulchre that exhales a malignant infection; 
for they use their tongues to weave deceits; judge them, and 
punish them as they deserve. 

15. Thou hast surrounded us on all sides with the shield of 
goodwill which renders us secure from all the assaults of our 

"Videbo" According to the Hebrew : Contemplabor ; which gives 
to the verse the following meaning: Every morning I will place myself 
in Thy presence, and I will contemplate, or will consider, will meditate 
on what subject ? that you repel all those that give themselves up to 
sin, v. 5, either in action, or in word, v. 6, or in sentiments, desires, 
thoughts, v. 7. 

Canticle of Isaias. 



Isaias, after having prophesied the coming of the Messias, the call of 
the Gentiles, the end of the captivity, and the return of the Jews to the 
Land of Promise, composed this canticle that it might be chanted by 
the people in thanksgiving to the Lord. (Is. xii.) The Church appoints 
it to be sung as a thanksgiving to Jesus Christ for having given us the 
law of grace and for having by this signal benefit delivered us from the 
slavery of the devil. 

1. CONFlTEBORtibi Domine, 
quoniam iratus es mihi : con- 
versus est furor tuus, et con- 
solatus es me. 

2. Ecce Deus salvator meus, 
fiducialiter agam, et non ti- 

3. Quia fortitude mea, et 
laus mea Dominus, et factus 
est mihi in salutem. 

4. Haurietis aquas in gaudio 
de fontibus Salvatoris: et di- 
cetis in ilia die: Conntemini 
Domino, et invocate nomen 

5. Notas facite in populis ad- 
inventiones ejus : mementote 
quoniam excelsum est nomen 

6. Cantate Domino, quoniam 
magnifice fecit; annuntiate hoc 
in universa terra. 

7. Exulta, et lauda habitatio 
Sion : quia magnus in medio 
tui sanctus Israel. 

1. I WILL give thanks to 
thee, O Lord, for thou wast 
angry with me: thy wrath is 
turned away, and thou hast 
comforted me. 

2. Behold, God is my saviour, 
I will deal confidently, and will 
not fear : 

3. Because the Lord is my 
strength, and my praise, and 
he is become my salvation. 

4. You shall draw waters 
with joy out of the saviour s 
fountains : and you shall say in 
that day: Praise ye the Lord, 
and call upon his name: 

5. Make his works known 
among the people: remember 
that his name is high. 

6. Sing ye to the Lord, for 
he hath done great things : 
show this forth in all the earth. 

7. Rejoice, and praise, O thou 
habitation of Sion : for great is 
he that is in the midst of thee, 
the holy One of Israel. 

1. I will ever thank Thee, because after being justly angry 
with me for my sins, Thy wrath is turned to clemency, and has 
consoled me. 

2, 3. My God has come himself to save me; I shall then live 
henceforward in confidence and without fear ; for the Lord will 
be my strength and the object of my praise, since he has willed 
to become my Saviour. 

4. 5. The prophet here addresses his words to the faithful, 
and says to them : You will draw with joy from the very foun- 

354 Monday at Lauds. 

tains of the Saviour the waters of salvation ; that is, according 
to St. Cyril and St. Jerome, his holy doctrine ; or, according to 
St. Ambrose and Origen, the sacraments; or, according to St. 
Bernard, the gifts of the Holy Ghost. And in that day you 
will say one to another : Give praise to the Lord, and invoke his 
name; make known to the people the inventions 3 of his love, 
and remember always to praise him, for his name is exceed 
ingly great, even high above all praise. 

6. " Quoniam magnifice fecit" For the magnificence that he 
has wrought in making us pass from death to life. 

7. " Habitatio Sion." The assembly of the faithful, the holy 
Church. "Magnus in medio tut, Sanctus Israel." That is: 
Emmanuel, the expected of Israel, is in the midst of thee, to 
enrich thee with his graces. 

1 Our divine Saviour himself employed this figure of the water when 
speaking of the spiritual goods that he brought into the world (John, iv. 
13; vii. 38). And he has chosen water as the matter of the sacrament 
of baptism. Moreover, St. Paul says that the rock from which Moses 
made water flow represented Jesus Christ (i Cor. x. 4). 

2 " Adinventiones ejus." The marvels of mercy and goodness which 
he invented and wrought for our sanctification and our salvation, as is 
said in the following verse: " Magnifice fecit" 

Psalm II.XLII. of Psalter. 


Tuesday at Lauds. 

Psalm Miserere mei Deus of Monday at Lauds. 

David begs of God to be delivered from his enemies, and consoles 
himself with the hope of again seeing the Tabernacle of the Lord. In 
the spiritual sense this psalm applies to the just man who in the trials 
of the present life longs to leave this world, and to go to his heavenly 
country. 1 

i. JUDICA me, Deus, et di- i. JUDGE me, O God, and 
scerne causam meam de gente distinguish my cause from the 
non sancta, ab homine iniquo nation that is not holy, deliver 

et doloso erue me. 

2. Quia tu es Deus fortitudo 
mea : quare me repulisti? et 
quare tristis incedo, dum affli- 
git me inimicus ? 

3. Emitte lucem tuam et 
veritatem tuam : ipsa me de- 
duxerunt, et adduxerunt in 
montem sanctum tuum, et in 
tabernacula tua. 

4. Et introibo ad altare Dei : 
ad Deum, qui laetificat juven- 
tutem meam. 

5. Conntebor tibi in cithara 
Deus Deus meus : quare tris 
tis es anima mea ? et quare 
conturbas me ? 

6. Spera in Deo, quoniam 
adhuc confitebor illi : salutare 
vultus mei, et Deus meus. 

me from the unjust and deceit 
ful man. 

2. For thou art God my 
strength : why hast thou cast 
me off? and why do I go sor 
rowful whilst the enemy afflict- 
eth me ? 

3. Send forth thy light and 
thy truth: they have conduct 
ed me, and brought me unto 
thy holy hill, and into thy 

4. And I will go to the altar 
of God : to God who giveth joy 
to my youth. 

5. To thee, O God my God, I 
will give praise upon the harp : 
Why art thou sad, O my soul, 
and why dost thou disquiet me? 

6. Hope in God, for I will 
still give praise to him : the 
salvation of my countenance 
and my God. 

1. " De gente non sancta" Against the wicked who persecute 

2. " Quare me repulisti? Why dost Thou seem to have cast 
me off ? 

3. Send forth Thy light, and make me enjoy Thy promises; 

1 This is an abridgment of psalm xli., page 132. 

356 Tuesday at Laiids. 

they will bring me out of sadness, and will lead me to Thy holy 
mountain of Sion, and to Thy tabernacle. " Deduxerunt et ad- 
duxerunt" According to the Hebrew : Deducent el adducent. 

4. Having entered therein, I will approach the divine altar, 
and even to my God, who will restore to me the gladness that 
rejoiced my youth. 

5. " Confitebor tibi" There I will sing Thy praises. 1 " Quare 
tristis es, anima mea? Why, my soul, having such a hope, art 
thou sad ? 

6. Have confidence in thy God, for I hope to go one day to 
bless him and to thank him forever in heaven, while saying to 
him : Thou art my God and the salvation of my face, that is, 
Thou my Saviour wilt be ever present to my eyes, and to see 
Thy beautiful face will be my salvation and beatitude. 

(Here follow the Psalms Dcus, Deus metis, and Deus miser ea- 
tur, as on Sunday at Lauds.) 

CANTICLE OF EZECHIAS (Is. xxxviii. 9). 

The title of this canticle sufficiently explains its contents, thus: Scrip- 
tura Ezechice, regis Juda, cum cegrotasset, et convaluisset de infirmitate 
sua The writing of Ezechias, king of Juda, when he had been sick, 
and was recovered of his sickness. In the first part Ezechias com 
plains of his sad state, and in the second he thanks God for having 
restored him to health. This canticle perfectly applies to the Christian 
who bewails his spiritual infirmities and who then thanks the Lord for 
the help that he has given to him. 

1. Ecodixi: In dimidio die- i. I said: In the midst of 
rum meorum vadam ad portas my days I shall go to the gates 
inferi. of hell. 

2. Quaesivi residuum anno- 2. I sought for the residue 
rum meorum, dixi: Non vi- of my years. I said: I shall 
debo Dominum Deum in terra not see the Lord God in the 
viventium. land of the living. 

1 4. 5. " A d alt are Dei . . . Confitebor tibi in cithara" Bellarmine 
says that the prophet thus designates the sacrifice of praise which is 
offered to God in the eternal tabernacles, and which agrees with what 
we read in the Apocalypse: ffabentes singuli cit haras Having every 
one of them harps (v. 8). E\ vocem quam audivi, sicut cit ha r a dor urn 
cit Jiarizantium in citharis suis And the voice which I heard was as 
the voice of harpers, harping on their harps (xiv. 2). 

Canticle of Ezechias. 


3. Non aspiciam hominem 
ultra, et habitatorem quietis. 

4. Generatio mea ablata est, 
et convoluta est a me, quasi 
tabernaculum pastorum : 

5. Praecisa est velut a te- 
xente, vita mea : dum adhuc 
ordirer, succidit me: de mane 
usque ad vesperam finies me. 

6. Sperabam usque ad mane, 
quasi leo sic contrivit omnia 
ossa mea : 

7. De mane usque ad vespe 
ram finies me: sicut pullus 
hirundinis sic clamabo, medi- 
tabor ut columba. 

8. Attenuati sunt oculi mei, 
suspicientes in excelsum. 

9. Domine vim patior, re- 
sponde pro me. Quid dicam, 
aut quid respondebit mihi, 
cum ipse fecerit ? 

10. Recogitabo tibi omnes 
annos meos in amaritudine 
animae meae. 

11. Domine si sic vivitur, et 
in talibus vita spiritus mei, 
corripies me, et vivificabis me. 
Ecce in pace amaritudo mea 

12. Tu autem eruisti animam 
meam ut non periret, proje- 
cisti post tergum tuum omnia 
peccata mea. 

13. Quia non infernus confi- 
tebitur tibi, neque mors lauda- 
bit te : non expectabunt qui 
descendunt in lacum veritatem 

14. Vivens vivens ipse con- 
fitebitur tibi, sicut et ego ho- 
die : pater filiis notam faciet 
veritatem tuam. 

3. I shall behold man no 
more, nor the inhabitant of 

4. My generation is at an 
end, and it is rolled away from 
me, as a shepherd s tent. 

5. My life is cut off, as by a 
weaver: whilst I was but yet 
beginning, he cut me off : from 
morning even to night thou 
wilt make an end of me. 

6. I hoped till morning, as a 
lion so hath he broken all my 

7. From morning even to 
night wilt thou make an end 
of me. I will cry like a young 
swallow, I will meditate like a 

8. My eyes are weakened 
looking upward. 

9. Lord, I suffer violence, an 
swer thou for me. What shall 
I say, or what shall he answer 
for me, whereas he himself 
hath done it? 

10. I will recount to thee all 
my years in the bitterness of 
my soul. 

u. O Lord, if man s life be 
such, and the life of my spirit 
be in such things as these, thou 
shalt correct me, and make me 
to live. Behold in peace is 
my bitterness most bitter. 

12. But thou hast delivered 
my soul that it should not 
perish, thou hast cast all my 
sins behind thy back. 

13. For hell shall not confess 
to thee, neither shall death 
praise thee : nor shall they that 
go down into the pit, look for 
thy truth. 

14. The living, the living, he 
shall give praise to thee, as I 
do this day: the father shall 
make thy truth known to the 

358 Tuesday at Lauds. 

15. Domine salvum me fac, 15. O Lord, save me, and we 

et psalmos nostros cantabimus will sing our psalms all the 

cunctis diebus vitae nostrae in days of our life in the house 

domo Domini. of the Lord. 

1. I said : In the middle of my life s course 1 I shall enter the 

2. I set myself to consider the rest of the years which I might 
have lived, and I said : So here on earth I shall not any more 
have the joy of going to the temple, there to visit and to adore 
my Lord and my God. 

3. I shall see no more the inhabitants of my kingdom, who 
now live in peace. 

4. Behold I remain deprived of all posterity, and my family 
will be destroyed, as is the wont to destroy a shed of shepherds. 
Such is the explanation of St. Jerome, St. Thomas, and others. 2 

5. My life is being cut off like a web that is cut off by the 
weaver; I was still weaving it when the Lord cut it off; thus, 
my God, from morning till evening, Thou wilt make an end of 
me, that is, within the space of one day Thou wilt bring my life 
to a close. 

6. I hoped to live until the morning of the second day; but 
the violence of the disease, like a lion, has broken all my bones, 
that is, has taken away all my strength. 

7. My state is such that I cannot now last to see the evening. 
Like a little callow swallow that is in the nest, without feathers, 
suffering from cold and hunger, I cry out and beg for pity ; and 
like a plaintive dove, so do I meditate upon my miseries, and 
implore for help by my moanings, 

9. O Lord ! I am oppressed by evil ; do Thou answer for me. 3 

1 Ezechias was then thirty-nine years old (4 Kings, xviii. 2; xx. 6). 

2 As Ezechias had as yet no child, it grieved him to think that the 
promised Messias would not be in his line. However, according to 
the Hebrew the word Gcneratio means here: Vita, (Etas, tempus vita 
Life, age, time of life; hence the words are more commonly inter 
preted: My life has been taken away. 

3 That is : Give security for me by undertaking my defence, and by 
protecting me from the evil that oppresses me like a tyrant. After 
these complaints the sick man opens his eyes, and recognizes the hand 
of God justly striking him; then he humbles himself, confessing his 
faults, and the Lord with the pardon restores to him his health by pro 
longing his life for fifteen years. 

L an tide of E zee hi as. 359 

But what is it that I ask for, or what will the Lord reply to me 
since it is he himself who has done it, that is, it is he that has 
reduced me to the state in which I am ? 

10. This being so, I will go over in thought all my past years, 
in bitterness of soul for the sins that I have committed. 

11. If this be man s life, that is, a life of sin, and if thus my 
life has been passed, punish me, and thus preserve my life. 
Behold, in the time even of my great bitterness I have regained 

12. But Thou, O my God! hast delivered me from death; 
and in order to deliver me therefrom, Thou hast cast all my 
sins behind Thy back, no more to behold them. 

13. He that is dead in the tomb can no longer praise Thee, 
nor can he hope to see the fulfilment of Thy promises. 

14. Only the living sing Thy praises, as I am doing this day ; 
and so fathers shall recount to their children Thy fidelity to the 
promises which Thou hast made to them. 

15. Save me, and so I shall celebrate Thy glories in Thy 
temple all the days of my life. 

Bellarmine (Ps. vi. 5) thinks, with St. Jerome and other 
Fathers, that Ezechias speaks here of eternal death and hell, 
as the preceding verse Eruisti animam, etc., would seem to 
indicate. The just soul, he adds, after the death of its body, is 
always alive and continues to praise God ; and even without its 
body, in the tomb, it awaits the truth of God, who has prom 
ised to resuscitate it. We may see similar passages in the 
psalm v. 5; Ixxxvii. 11-13; cxiii. 26, 27. As we recite this can 
ticle in the Office of the dead, it is then proper to apply it to the 
souls of the dead in the sense given by the holy Fathers; hence 
the House of the Lord, v. 15, can only be heaven. 

(The psalm Laudate Dominum as on Sunday at Lauds.) 


Wednesday at Lauds. 

Wednesday at Lauds. 

Psalm Miserere mei Deus as on Monday at Lauds. 

The people ask with the greatest confidence that God may put an 
end to their captivity in Babylon. The Jews, slaves of the Chaldeans, 
represent here the Gentiles, the slaves of the devil. This psalm well 
applies to the just, who sigh for the end of their exile here on earth. 

1. TE decet hymnus Deus 
in Sion : et tibi reddetur vo- 
tum in Jerusalem. 

2. Exaudi orationem meam : 
;ad te omnis caro veniet. 

3. Verba iniquorurn prse- 
valuerunt super nos : et im- 
pietatibus nostris tu propitia- 

4. Beatus, quern elegisti, et 
assumpsisti : inhabitabit in 
atriis tuis. 

5. Replebimur in bonis do- 
rnus tuae : sanctum est tern- 
plum tuum, mirabile in sequi- 

6. Exaudi nos Deus salutaris 
noster, spes omnium nnium 
terrae, et in mari longe. 

7. Praeparans montes in vir- 
tute tua, accinctus potential 
qui conturbas profundum maris 
sonum fluctuum ejus. 

8. Turbabuntur Gentes, et 
timebunt qui habitant terminos 
a signis tuis : exitus matutini 
et vespere delectabis. 

1. A HYMN, O God, be- 
cometh thee in Sion : and a 
vow shall be paid to thee in 

2. O hear my prayer : all 
flesh shall come to thee. 

3. The words of the wicked 
have prevailed over us : and 
thou wilt pardon our trans 

4. Blessed is he whom thou 
hast chosen, and taken to thee : 
he shall dwell in thy courts. 

5. We shall be filled with the 
good things of thy house : 
holy is thy temple, wonderful 
in justice. 

6. Hear us, O God our sa 
viour, loho art the hope of all 
the ends of the earth, and in 
the sea afar off. 

7. Thou who preparest the 
mountains by thy strength, 
being girded with power: who 
troublest the depth of the sea, 
the noise of its waves. 

8. The Gentiles shall be 
troubled, and they that dwell 
in the uttermost borders shall 
be afraid at thy signs: thou 
shalt make the outgoings of 
the morning and of the even 
ing to be joyful. 

Psalm ILLXIV. of Psalter. 

9. Visitasti terram, et in- 
ebriasti earn : multiplicasti lo- 
cuplctare earn. 

10. Flumen Dei repletum 
est aquis, parasti cibum illo- 
rum : quoniam ita est prae- 
paratio ejus. 

11. Rivos ejus inebria, mul- 
tiplica genimina ejus : in stilli- 
cidiis ejus laetabitur germi- 

12. Benedices coronae anni- 
benignitatis tuae : et campi tui 
replebuntur ubertate. 

13. Pingnescent speciosa 
deserti : et exultatione colles 

14. Induti sunt arietes 
ovium, et valles abundabunt 
frumento : clamabunt, etenim 
hymnum dicent. 

9. Thou hast visited the 
earth, and hast plentifully 
watered it: thou hast many 
ways enriched it. 

10. The river of God is filled 
with water, thou hast pre 
pared their food : for so is its 

11. Fill up plentifully the 
streams thereof, multiply its 
fruits : it shall spring up and 
rejoice in its showers. 

12. Thou shalt bless the 
crown of the year of thy good 
ness: and thy fields shall be 
filled with plenty. 

13. The beautiful places of 
wilderness shall grow fat : and 
the hills shall be girded about 
with joy. 

14. The rams of the flock are 
clothed, and the vales shall 
abound with corn : they shall 
shout, yea they shall sing a 

1. Thou art worthy of being praised in Sion, and in Jerusalem 
shall worthy homage be paid to Thee. 1 

2. If Thou wilt hear me, we shall come to Thee with all the 

3. " Verbal A Hebraism for Opera. Accordingly the verse 
is thus explained : The unjust deeds or plots of the enemy have 
prevailed against us ; but Thou, O Lord ! wilt have compassion 
on our sins, which have reduced us to slavery, and Thou wilt 
take us out of these great miseries. 

4. Happy he whom Thou choosest for Thine own, and whom 
Thou hast taken under Thy protection : he shall dwell securely 
in Thy temple. 

5. There in Thy house we shall be filled with good things ; 
this Thy temple is all holy, and admirable for the love of jus 
tice which it inspires. It is said: "Of justice," because the 

1 For there is the holy place that Thou Thyself hast chosen for Thy 
abode among us and for the seat of Thy worship. For a greater reason 
if we apply this verse to the heavenly Jerusalem as in the Office of the 

362 Wednesday at Lauds. 

saints are admitted into this house while the wicked are ex 
cluded from it. 

6. Hearken to us, O God, our Saviour, Thou who art the 
hope of all nations, even of those that dwell at the uttermost 
limits of the earth and in the most distant isles ! 

8. "A signis tuis." When they behold the signs of Thy 
wrath. " Exitus matntmi et vespere delectabis" ] On the other 
hand, Thou shalt delight with Thy benefits the goings forth of 
the morning and of the evening; that is, of Thy servants who 
are in the East and in the West, where the sun rises and where 
it sets. 

9. " Incbriasti earn" That is: Thou hast poured upon it 
abundance of rain. 

10. The river which Thou causest to run through the country 2 
is full of water, so as not to fail for Thy providing food for Thy 
people ; since in this way art Thou wont to prepare the earth 
to bring forth its fruit. 

11. Thou wilt satiate its furrows 3 with water, and Thou wilt 
multiply its plants ; the showers of rain shall be such that the 
earth will rejoice therein, and abound with fruit. 

12. Throughout the circle of the year Thou wilt bless it with 
the signs of Thy goodness ; and the fields will be filled by Thee 
with a rich harvest. 

13. Even the deserts will become fertile and pleasant; and 
the hills will be girded with joy; that is, they shall be clothed 
with smiling verdure. 

14. These fields and these hills will be covered with flocks ; 
the valleys will abound with corn, and then all will resound 
with the voice of jubilee and hymns of praise to God. 

(The psalms Dens, Deus meus, and Deusmisereatur, see Sun 
day at Lauds.) 


Inspired by the Holy Ghost, Anna thanks God for having freed her 
from the reproach of sterility, and she predicts clearly the mystery of 

1 " Vespere." In the Greek this is the genitive case. 

2 " Flumen Dei" That is, according to Bellarmine : The various 
courses of the water, which are God s work. 

3 " RIVOS" According to the Hebrew : Sulcos. Thus it is trans 
lated by St. Jerome. 

Canticle of Anna. 

;6 3 

the Incarnation and the glories of the Church. There is no Christian 
that cannot use this canticle to thank God for all his benefits, and 
especially for the benefits of Redemption. 

1. EXULTAVIT cor meum in 
Domino, et exaltatum est 
cornu meum in Deo meo : 

2. Dilatatum est os meum 
super inimicos meos : q u i a 
Isetata sum in salutari tuo. 

3. Non est sanctus, ut est 
Dominus : neque enim est 
alius extra te, et non est fortis 
sicut Deus noster. 

4. Nolite multiplicare loqui 
sublimia, gloriantes : 

5. Recedant vetera de ore 
vestro : quia Deus scientiarum 
Dominus est, et ipsi prse- 
parantur cogitationes. 

6. Arcus fortium superatus 
est, et infirmi accincti sunt 

7. Repleti prius, pro pani- 
bus se locaverunt : et famelici 
saturati sunt. 

8. Donee sterilis peperit 
plurimos : et quae multos habe- 
bat filios, infirmata est. 

9. Dominus mortificat et 
vivificat, deducit ad inferos et 

10. Dominus pauperem fa- 
cit, et ditat, humiliat, et sub- 

11. Suscitat de pulvere ege- 
num, et de stercore elevat 
pauperem : 

12. Ut sedeat cum principi- 
bus, et solium gloriae teneat. 

13. Domini enim sunt car- 
dines terrae, et posuit super 
eos orben. 

14. Pedes sanctorum suo- 
rum servabit, et impii in tene- 

1. MY heart hath rejoiced in 
the Lord, and my horn is ex 
alted in my God. 

2. My mouth is enlarged 
over my enemies: because I 
have joyed in thy salvation. 

3. There is none holy as the 
Lord is : for there is no other 
beside thee, and there is none 
strong like our God. 

4. Do not multiply tp speak 
lofty things, boasting. 

5. Let old matters depart 
from your mouth : for the 
Lord is a God of all knowl 
edge, and to him are thoughts 

6. The bow of the mighty is 
overcome, and the weak are 
girt with strength. 

7. They that were full before 
have hired out themselves for 
bread : and the hungry are 

8. So that the barren hath 
borne many : and she that hath 
many children is weakened. 

9. The Lord killeth and 
maketh alive, he bringeth 
down to hell and bringeth 
back again. 

10. The Lord maketh poor 
and maketh rich, he humbleth 
and he exalteth. 

1 1. He raiseth up the needy 
from the dust, and lifteth up 
the poor from the dunghill. 

12. That he may sit with 
princes, and hold thj throne 
of glory. 

13. For the poles of the 
earth are the Lord s and upon 
them he hath set the world. 

14. He will keep tne feet of 
the saints, and the wicked 

364 Wednesday at Lauds. 

bris conticescent : quia non in shall be silent in darkness, be- 

fortitudine sua roborabitur cause no man shall prevail by 

vir. his own strength. 

15. Dominum formidabunt 15. The adversaries of the 
adversarii ejus : et super ipsos Lord shall fear him : and upon 
in ccelis tonabit : them shall he thunder in the 


16. Dominus judicabit fines 16. The Lord shall judge 
terrae, et dabit irnperium regi the ends of the earth, and he 
suo, et suWimabit cornu shall give empire to his king, 
Christi sui. and shall exalt the horn of his 


1. My heart has exulted with joy in the Lord ; and my glory, 
as a mother, has been exalted by the power of my God. 

2. My enemies insulted me ; I was able to answer them that 
Thou hast consoled me by granting me the favor of delivering 
me from sterility. 

5. " Vetera" The Hebrew word, as Du Hamel remarks., 
also signifies : Dura Hard. The explanation of this verse is : 
Let your hard and cutting words of the past cease ; for God is 
the Lord of wisdom, and it is before him that all our thoughts 
should be prepared or directed. 

8. 1 " Infirmata est." Has become weak, that is, sterile. 

1 6. The Lord will judge the whole earth, and will give it 
over to be governed by the King of his choice, and he will 
exalt the glory of his Christ, that is, of the Messias. 

1 " Donee." According to the Greek : Quia Because. In this 
passage, v. 6 to 12, we perceive several figures found also in psalm 
cxii. and in the canticle Magnificat. 

(For the psalm Laudate Dominum de ccelis, see Sunday at Lauds.) 

Psalm ILLXXXIX. of Psalter. 365 

Thursday at Lauds. 

The psalm Miserere met Dens as on Monday at Lauds. 

According to St. Jerome, it is Moses who in this psalm 1 represents 
to God the brevity and the miseries of human life, and prays to him to 
have pity on his people. Other interpreters, however, apply it to the 
Jews who are captives at Babylon and implore help from God. 

1. DOMINE, refugium factus 
es nobis : a generatione in 

2. Priusquam monies, tie- 
rent, aut formaretur terra, et 
orbis : a saeculo et usque in 
saeculum tu es Deus. 

3. Ne avertas hominem in 
humilitatem : et dixisti : Con- 
vertimini filii hominum. 

"4. Quoniam mille anni ante 
oculo^ tuos, tamquam dies 
hesterna, quae, prseteriit : 

5. Et custodia in nocte, quae 
pro nihilo habentur, eorum 
anni erunt. 

6. Mane sicut herba trans- 
eat, mane floreat, et transeat : 
vespere decidat, induret, et 

7. Ouiadefecimus in ira tua, 
et in furore tuo turbati sumus. 

8. Posuisti iniquitates no- 
stras in conspectu tuo : saecu 
lum nostrum in illuminatione 
vultus tui. 

1. LORD, thou hast been our 
refuge : from generation to 

2. Before the mountains 
were made, or the earth and 
the world was formed : from 
eternity to eternity thou art 

3. Turn not man away to be 
brought low: and thou hast 
said : Be converted, O ye sons 
of men. 

4. For a thousand years in 
thy sight are but as yesterday, 
which is past and gone. 

5. And as a watch in the 
night, as things that are 
counted nothing, so shall their 
years be. 

6. In the morning man shall 
grow up like grass, in the 
morning he shall flourish and 
pass away : in the evening he 
shall fall, grow dry and wither. 

7. For in thy wrath we are 
quickly consumed : and are 
troubled in thy indignation. 

8. Thou hast set our ini 
quities before thy eyes: our 
life in the light of thy coun 

1 " According to its title : Oratio Moysi, hominis Dei A prayer for 
Moses, the man of God. Many with St. Athanasius (Ep. ad Marc ell.} 
and St. Jerome (Ep. ad Cy/>r.) think that these words are to be under 
stood literally, and consequently that Moses is the author of the 
psalm. Bella.rmine combats this opinion. Bossuet defends it. 


Thursday at Lauds. 

9. Quoniam omnes dies no- 
stri defecerunt: et in ira tua 

10. Anni nostri sicut aranea 
meditabuntur : dies annorum 
nostrorum in ipsis, septuaginta 

1 1. Si aut.em in potentati- 
bus, octogintaanni : et amplius 
eorum, labor et dolor. 

12. Quoniam supervenit 
mansuetudo : et corripiemur. 

13. Quis novit potestatem 
irse tuse, et prse timore tuo 
iram tuam dinumerare? 

14. Dexteram tuam sic no- 
tam fac, et erudites corde in 


15. Convertere 

D o m i n e 

usquequo ? et deprecabilis esto 
super servos tuos. 

16. Repleti sumus mane mi- 
sericordia tua : et exultavimus, 
et delectati sumus omnibus 
diebus nostris. 

17. Laetati sumus pro die- 
bus, quibus nos humiliasti : 
annis, quibus vidimus mala. 

1 8. Respice in servos tuos, 
et in opera tua : et dirige filios 

19. Et sit splendor Domini 
Dei nostri super nos, et opera 
manuum nostrarum dirige 
super nos: et opus manuum 
nostrarum dirige. 

9. For all our days are 
spent : and in thy wrath we 
we have fainted away. 

10. Our years shall be con 
sidered as a spider : the days 
of our years in them are three 
score and ten years. 

11. But if in the strong they 
fo fourscore years: and what is 
more of them is labor and sor 

12. For mildness is come 
upon us, and we shall be cor 

1 3. Who knoweth the power 
of thy anger, and for thy fear 
thy wrath can number? 

14. So make thy right hand 
known : and make ^^s learned 
in heart in wisdom. 

15. Return, O Lord, how 
long? and be entreated in 
favor of thy servants. 

16. We are filled in the 
morning with thv mercy : arfd 
we have rejoiced, and are de 
lighted all our days. 

17. We have rejoiced for the 
days in which thou hast hum 
bled us : for the years in which 
we have seen evils. 

1 8. Look upon thy servants 
and upon their works: and 
direct their children. 

19. And let the brightness 
of the Lord our God be upon 
us, and direct thou the works 
of our hands over us : yea the 
work of our hands do Thou 

1. Thou hast been at all times our refuge, and Thou wilt be 
so to the end. 

2. Thou hast ever been and wilt ever be the God that Thou 
art. 1 

1 " Deus." Bellarmine thinks that this word is in the vocative case, 
which gives it more energy and expression ; he notes also the force of 

Psalm ILLXXXIX. of Psalter. 367 

3. Some explain this verse thus : Do not Thou suffer that 
men should turn their back upon Thee to give themselves up 
to worthless creatures ; for Thou hast said to them : O men ! 
turn ye unto me, and I will make you feel the effects of my 
mercy. But others, as Maldonatus, Bossuet, Mattel, etc., follow 
the Hebrew text, which says : Convcrtis hominem in pulverem, 
or, according to St. Jerome: Convertes hominem usque ad con- 
tritionem, et dices : Convert imini, or Revertimini, filii Adam ; 
and they explain the verse thus : Thou, O Lord, art eternal ; 
but Thou hast ordained that all men should one day return to 
the dust out of which they are formed. This explanation is 
founded on the Hebrew text ; but the former, which follows the 
Vulgate, appears more simple and natural. 

4. Even if we were to live a thousand years, what more 
would these be in Thy sight, that is, compared with Thy eter 
nity, than as yesterday which is already past? Such is the 
explanation that the learned commonly give, as Malvenda 
thus attests : Omnes fere. 

5. All these thousand years are no more than one of the 
four watches into which the night is divided, and which are 
counted as nothing; what then do all the years of men count 
when compared with eternity ? 

6. St. Jerome translates: Mane floruit et abiit ; ad vesper am 
conteretur atque siccabitur1\\t life of man is like a blade of 
grass that soon passes ; in the morning it flourishes and in the 
evening it falls, withers, and dries up. 

7. Such is our lot, because by our sins we have provoked 
Thy wrath ; we have become mortal, and we are afflicted by 
the horror and the fear of death on account of Thy just anger. 
So it is explained by Bellarmine and many others. 

8. When God wills to punish the sinner, he keeps his eyes 
fixed on his faults ; when, on the contrary, he wills to show 
him mercy, he turns away his eyes in order not to see them : 
Avertit facicm. It is for this reason that David says in Psalm 
1. : Avertit faciem tuam a peccatis meis Turn away Thy face 
from my sins. " / illuminatione vultus tut." Thou exposes! 
the present tense : " Tu es" as showing the eternity of God, without 
past or future. 

(The psalms Dens, Dens meus, and Deus misereatur, as on Sunday 
at Lauds.) 

368 Thursday at Lauds. 

to the light and examinest our most secret faults. These 
explanations are given by Bellarmine, Lallemant, etc. 

9. That is: Our life is shortened, and we succumb under the 
weight of Thy wrath which we have excited by our sms* 
This is the sense given by Bellarmine and Menochius. 

10. Our life is like the web which the spider wastes its own 
self to make, and which is destroyed by the least touch. 
As to the number of our years, they do not generally exceed 
seventy. " Anni nostri sicut aranea meditabuntur" The 
Hebrew according to Bellarmine is : Anni nostri sicut medi- 
tatio ; and according to St. Jerome: Consumpsimus annos nos- 
tros quasi sermonem loquens. But these different renderings 
signify the same thing, namely, that our life passes away like a 
thought, a meditation, or like a word that is over the moment 
that it is uttered. 1 

12. When we shall reach that age, seeing ourselves near death 
we shall correct the sentiments of pride which we had during 
our life. This interpretation will agree with the Hebrew text, 
which is thus rendered : Quoniam tonsio celeriter, ct avolabivius. 
-^-For quickly is the cutting off, and we have fled away. And 
with St. Jerome : Transibimus cito, et avolabimus We have 
passed away quickly and have fled. 2 

13. Who has ever understood how great, O Lord! is the 
power of Thy wrath, and who can measure the greatness of 
Thy indignation, which surpasses all that we can conceive, and 
all that is commonly believed ? 

14. Make us know the strength of Thy arm, and cause us to 
be fully informed of Thy avenging justice ; and thus made wise 
we shall come to Thee. St. Jerome translates it thus : Sic 
ostende, et veniemns corde sapienti Thus show to us, and we 
shall come to Thee with a wise heart. 

15. Turn to us with a gracious countenance; how long wilt 

1 " Aranea" As a spider. The Septuagint added this word, and 
have thus modified the comparison. " Dies annorum nostrorum in 
tpris." A Hebrew turn, observes Bellarmine, for saying: In diebus 
annorum nostrorum. 

5 " Quoniam." That is to say : Verumtamen or Certe However or 
certainly. " Supervenit" According to the Greek it is the past 

The Canticle of Moses. 369 

Thou show Thyself in anger? Suffer Thyself to be moved by 
the prayers of Thy servants. 

I6. 1 And thus we shall at once see ourselves filled with Thy 
mercy ; we shall exult with joy and we shall be glad all the days 
of our life. 

1 8. " /// servo$ tuos et in opera tua." That is, according to 
Menochius and Tirinus : Upon Thy servants, who are the work 
of Thy hands " Et dtrige filios eorum" Look graciously 
upon their children, and direct them in the way of salvation. 

19. May the grace of our Lord shine upon us: direct in us 
our actions and all that we do. 

(The psalms Deus, Deus nuus, and Deus misereatur, as on Sunday ai 

CANTICLE OF MOSES (Exodus xv.). 

Moses composed this canticle that the people might chant it in 
thanksgiving for the miraculous passage of the Red Sea. He predicts 
in it the conquest by the Israelites of the promised land through the 
defeat of their enemies. 2 

1. CANTEMUS Domino: glo- i. LET us sing to the Lord : 
riose enim magnilicatus est, for he is gloriously magnified, 
equum et ascensorem dejecit the horse and the rider he hath 
in mare. thrown into the sea. 

2. Fortitude mea, et laus 2. The Lord is my strength 

1 This verse and the following may be extended to the past tense, as 
we find them in the Vulgate ; but in the beginning we must supply 
these words : Make that we may be able to say: We have been, etc. 
The translation of St. Jerome is clearer: Imple nos matutina nriseri- 
cordia lua, et laudabimus et hctabimur in cunctis dit biis nostns 
Lcetifica nos pro diebus quibits nfflixisti nos, et annis in quibus vidimus 
mala Fill us in the morning with Thy mercy, and we shall give praise 
and rejoice all our days. Gladden us for the days wherein Thou hast 
afflicted us, and for the years in which we have seen evils. 

- The faithful soul, while reciting this admirable canticle, wil! think 
of baptism, which delivered it from the yoke of Satan, and of the 
heavenly country, where it hopes to arrive, God conducting it, in order 
to repeat there eternally this same song of praise and thanksgiving that 
St. John (Apoc. xv. 3) says that he heard. There is no doubt that it 
was composed in verse ; but we are ignorant of the ancient rhythm of 
Hebrew poetry. This truly divine poem is the most ancient of all that 
exist in any language. 

Thursday at Laiids. 

mea Dominus, et factus est 
mihi in salutem : 

3. Iste Deus meus,. et glori- 
ficabo eum : Deus patris mei, 
et exaltabo eum. 

4. Dominus quasi vir pug- 
nator, omnipotens nomen ejus. 
Currus Pharaonis et exercitum 
ejus projecit in mare : 

5. Electi principes ejus sub- 
mersi s u n t in mari Rubro. 
Abyssi operuerunt eos, descen- 
derunt in profundum quasi 

6. Dextera tua Domine mag- 
nificata est in fortitudine : dex- 
tera tua, Domine, percussit in- 
imicum. Et in multitudine 
gloriae tuae deposuisti adver 
saries tuos : 

7. Misisti iram tuam, quse 
devoravit eos sicut stipulam. 
Et in spiritu furoris tui con- 
gregatse sunt aquae : 

8. Stetit unda fluens, con- 
gregatse sunt abyssi in medio 

9. Dixitinimicus: Persequar 
et comprehendam, dividam 
spolia, implebitur anima mea: 

10. Evaginabo gladium me- 
um, interficiet eos manus mea. 

11. Flavit spiritus tuus, et 
operuit eos mare: submersi 
sunt quasi plumbum in aquis 

12. Ouis similis tui in forti- 
bus Domine? quis similis tui, 
magnificus in sanctitate, terri- 
bilis atque laudabilis, faciens 

13. Extendisti manum tuam, 
et devoravit eos terra. Dux 
fuisti in misericordia tua po- 
pulo quern redemisti: 

14. Et portasti eum in forti- 

and my praise, and he is be 
come salvation to me. 

3. He is my God, and I will 
glorify him : the God of my 
father, and I will exalt him. 

4. The Lord is as a man of 
war, Almighty is his name. 
Pharao s chariots and his army 
he hath cast into the sea. 

5. His chosen captains arc 
drowned in the Red Sea. The 
depths have covered them, they 
are sunk to the bottom like a 

6. Thy right hand, O Lord, 
is magnified in strength : thy 
right hand, O Lord, hath slain 
the enemy. And in the multi 
tude of thy glory thou hast put 
down thy adversaries. 

7. Thou hast sent thy wrath, 
which hath devoured them like 
stubble. And with the blast 
of thy anger the waters were 
gathered together. 

8. The flowing water stood, 
the depths were gathered to 
gether in the midst of the sea. 

9. The enemy said : I will 
pursue and overtake, I will di 
vide the spoils, my soul shall 
have its fill. 

10. I will draw my sword, 
my hand shall slay them. 

11. Thy wind blew and the 
sea covered them: they sunk 
as lead in the mighty waters. 

12. Who is like to thee. 
among the strong, O Lord ? 
who is like to thee, glorious in 
holiness, terrible and praise 
worthy, doing wonders ? 

13. Thou stretchedst forth 
thy hand, and the earth swal 
lowed them. In thy mercy 
thou hast been a leader to the 
people which thou hast re 

14. And in thy strength thou 

Canticle of Moses. 

tudine tua, nd habitaculum 
sanctum tuum. 

15. Ascenderunt populi, et 
irati sunt : dolores obtinuerunt 
habitatores Philisthiim. 

16. Tune conturbati sunt 
principes Edom, robustos Mo- 
ab obtinuit tremor: obrigue- 
runt omnes habitatores Cha- 

17. Irruat super eos formido 
et pavor, in magnitudine bra- 
chii tui : 

18. Fiant immobiles quasi 
lapis, donee pertranseat popu- 
lus tuus Domine, donee per 
transeat populus tuus iste, 
quern possedisti. 

19. Introduces eos, et plan- 
tabis in monte hereditatis tuae, 
rirmissimo habitaculo tuo, 
quod operatus es Domine: 

20. Sanctuarium tuum Do 
mine, quod firmaverunt manus 
tuae. Dominus regnabit in 
reternum, et ultra. 

21. Ingressus est enim eques 
Pharao cum curribus et equiti- 
bus ejus in mare : et reduxit su 
per eos Dominus aquas maris. 

22. Filii autem Israel ambu- 
laverunt per siccum in medio 

hast carried them to thy holy 

i 5. Nations rose up, and were 
angry: sorrows took hold on 
the inhabitants of Philisthiim. 

16. Then were the princes 
of Edom troubled, trembling 
seized on the stout men of 
Moab: all the inhabitants of 
Chanaan became stiff. 

17. Let fear and dread fall 
upon them, in the greatness of 
thy arm : 

1 8. Let them become un- 
moveable as a stone, until thy 
people, O Lord, pass by: until 
this thy people pass by, which 
thou hast possessed. 

19. Thou shalt bring them in, 
and plant them in the moun 
tain of thy inheritance, in thy 
most firm habitation which 
thou hast made, O Lord : 

20. Thy sanctuary, O Lord, 
which thy hands have estab 
lished. The Lord shall reign 
forever and ever. 

21. For Pharao went in on 
horseback with his chariots 
and horsemen into the sea: 

22. And the children of Israel 
walked on dry ground in the 
midst thereof. 

1. "sEquum et ascensorem." The horses and riders who pur 
sued us. 1 

2. The Lord is our strength and the object of our praise ; he 
has made himself our Saviour. 2 

3. He is my God, the God of our father Abraham ; I will 
always proclaim his glory. 

1 " Ascensorem." Pharao, and with him his whole army, as we see 
in verses 4 to 21. 

" " Et factus est" That is, according to Cornelius : Nam, or Quia 
fact us est. 

372 Thursday at Lauds. 

4. " Quasi vir pugnator." He has come forth as a warrior to 
defend us. 1 

7. " Congregates sunt aqua " The waters have gathered to 
gether, that is, have risen up on both sides to give passage to 
Thy servants. 

9. " Implebitur anima mea." I shall be fully satisfied. 

11. " Flavit spirttus tuus." The wind sent by Thee blew 

12. Who among the mighty 2 can be found like unto Thee 
who art so great in holiness, so terrible in power, and so worthy 
of all praise for Thy goodness? And who can work the admir 
able marvels that Thou hast made. 

13. " Devoravit cos terra." Lallemant translates: Our ene 
mies have disappeared from the face of the earth. But the 
explanation that Rotigni gives seems to be better, namely: 
The sea having cast them on the shore, they were covered by 
the sand. "Quern redemisti." Whom Thou hast delivered 
from the hands of their enemies. 

14. From the beginning of this verse to the end of the can 
ticle, Moses speaks of the entrance and establishment of the 
people in the Land of Promise. 

i5. 3 The people of that land rose up enraged against Thy 
people ; the Philistines had the grief of seeing themselves 
driven out from the country where they dwelt. 

1 8. Lallemant applies this verse to the passage of the Red 
Sea; but Rotigni applies it to the entrance of the people into 
the Land of Promise, spoken of in the following verse. Not 
withstanding this reason, the first explanation seems to me 
more proper. 4 " Quern possedisti" This people whom Thou 
hast won for Thyself, and hast made Thy own possession. 

1 " Projecit" According to the Hebrew : Ejaculatus est He hurled 
them with as much ease as an archer hurls an arrow. 

" In fortibus. " According to the Hebrew and Greek: In diis 
Among the gods of the heathen. 

" Ascenderunt populi, cl irati stint. " According to the Hebrew: 
A udierunt populi, et fremuerunt. It seems to us that the two versions 
may be reconciled in the following manner : The inhabitants of the 
country have heard it said that the Israelites were approaching; they 
ran to the heights to see, and they trembled with anger. 

4 However, among the interpreters whom we have been able to con 
sult, we have found none that shares the opinion of Father Lallemant. 

Canticle of Moses. 373 

*9. Thou wilt bring in this Thy people, and wilt establish 1 
them on Mount Sion, which Thou hast chosen for Thy inherit 
ance and for Thy fixed abode, having prepared it in order to 
found there Thy temple. 

20. This sanctuary, which Thou, O Lord ! hast established to 
make there Thy perpetual abode, will serve for Thee to reign 
in throughout the ages and world without end. Here the 
canticle finishes : what follows is a summary of the history of 
the passage of the Red Sea, as recorded in Exodus. 2 

1 Plantains. " As to this expression, see Psalm xliii. 3. The 
prophet uses this and the preceding verb in the future; but he then 
uses the past tense: Operatus es , Firmavcrunt, though everything refers 
to the future. 

2 The simplicity of this summary contrasts strikingly with the grand 
eur of the canticle of which it retraces the first subject. 

(The other psalms, as well as the Benedictus, as on Sunday at 


Friday at Lauds. 

Friday at Lauds. 

The Psalm Miserere met Detts as on Monday at Lauds. 
Driven and pursued by Absalom, 1 David regards his removal from 
Jerusalem as a just punishment for his sins, and gives utterance to 
sentiments of repentance, and prays to the Lord. 

i. DOMINE exaudi orationem i. HEAR, O Lord, my prayer : 
meam, auribus percipe obse- give ear to my supplication in 

crationem meam in ventate 
tua: exaudi me in tua justitia. 

2. Et non intres in judicium 
cum servo tuo : quia non jus- 
tificabitur in 

omnis vivens. 

3. Quia persecutes est ini- 
micus animam meam: humili- 
avit in terra vitam meam. 

4. Collocavit me in obscuris 
sicut mortuos saeculi : et anxi- 
atus est super me spiritus me- 
us, in me turbatum est cor 

5. Memor fui dierum anti- 
quorum, meditatus sum in om 
nibus operibus tuis : in factis 
manuurn tuarum meditabar. 

6. Expandi manus meas ad 
te: anima mea sicut terra sine 
aqua tibi. 

7. Velociter exaudi me Do- 
mine : defecit spiritus meus. 

8. Non avertas faciem tuam 
a me: et similis ero descen- 
dentibus in lacum. 

9. Auditam fac mini mane 

thy truth : hear me in thy 

2. And enter not into judg 
ment with thy servant : for in 
conspectu tuo thy sight no man living shall 
be justified. 

For the enemy hath perse- 

misericordiam tuam : 
te speravi. 

quia in 

cuted my soul: he hath brought 
down my life to the earth. 

4. He hath made me to dwell 
in darkness as those that have 
been dead of old : and my spirit 
is in anguish within me: my 
heart within me is troubled. 

5. I remembered the days of 
old, I meditated on all thy 
works: I mused upon the 
works of thy hands. 

6. I stretched forth my hands 
to thee : my soul is as earth 
without water unto thee. 

7. Hear me speedily, O Lord : 
my spirit hath fainted away. 

8. Turn not away thy face 
from me, lest I be like unto 
them that go down into the pit. 

9. Cause me to hear thy 
mercy in the morning; for in 
thee have I hoped. 

10. Notam fac mihi viam, in 10. Make the way known to 
1 Title of the Psalm : Psalmus David, quando persequebatiir eum 

Absalom, filius ejus A psalm of David when his son Absalom pursued 

him (2 Kings, xvii.). 

Psalm II. CXLII. of Psalter. 3 7 5 

qua ambulem : quia ad te Ic- me wherein I should walk : for 

vavi animam mearn. I have lifted up my soul to thee. 

11. Eripe me de inimicis u. Deliver me from my ene- 
meis, Domine, ad te confugi : mies, O Lord, to thee have I 
doce me facere voluntatem tu- fled : teach me to do thy will, 
am, quia Deus meus es tu. for thou art my God. 

12. Spiritus tuus bonus de- 12. Thy good spirit shall lead 
ducet me in terram rectam : me into the right land : for thy 
propter nomen tuum Domine, name s sake, O Lord, thou wilt 
vivificabis me, in aequitate tua. quicken me in thy justice. 

13. Educes de tribulatione 13. Thou wilt bring my soul 
animam meam : et in miseri- out of trouble: and in thy 
cordia tua disperdes inimicos mercy thou wilt destroy my 
meos. enemies 

14. Et perdes omnes, qui tri- 14. And thou wilt cut off all 
bulant animam meam: quoni- them that afflict my soul : for 
am ego servus tuus sum. I am thy servant. 

(The Psalms Deus, Deus meus, and Deus misereatur, as on Sunday 
at Lauds.) 

1. "In-vcritate tua" According to Thy faithful promise. 
"/// tua justitia" According to the goodness which Thou 
showest to the truly penitent. Thus St. John Chrysostom 
understands the word. 1 

2. " Non justificabitur in con spec tu tuo omnis vivens. " There 
is no one who, living on earth, can be called just before Thee. 

3. The enemy, that is, the devil, has persecuted my soul in 
tempting me to those offences that I have committed ; and 
thus he has humbled my life here on earth, making me become 
vile in Thy eyes. 

4. He has placed me in darkness, making me like a man of 
the world who no more sees the light by which to walk as he 
should ; and my spirit is restless with anxiety at the sight of 
m.y misery, and my heart within me is afflicted and troubled. 

5. I was mindful and I reflected on all the wonderful works 
wrought in our behalf by the Almighty hand. 

6. I have stretched forth my hands towards Thee, to obtain 
mercy, for my soul is become as dried up earth ; it is unable t> 
serve Thee, seeing itself deprived of the water of Thy grace. 

1 The holy Doctor observes that David does not say: In justitia ; 
but: In tua justitia. The justice of God demands that according to 
his promise, he pardons the truly repentant. The following ve "se 
elucidates and supports this explanation. 


Friday at Lauds. 

7. Make haste to hear me, O Lord ! and strengthen me by 
Thy grace, for I feel my spirit fainting in me. 

9. Make me soon hear the voice of Thy mercy; telling me 
that Thou hast pardoned me; for in Thee alone have I placed 
all my hope of salvation. 

10. " Ad te levavi anima m meam." That is: I have resolved 
to detach myself from all earthly affections, to please only Thee. 

11. " DMIS meus es fit." Thou art my God; and therefore 
Thou deservest that I should not do anything except what 
Thou wiliest. 

12. Thy good spirit, that is, the Holy Ghost, will conduct me, 
while here upon earth, by the right way ; I hope, for the glory of 
Thy name, that Thou wilt grant me vigor and strength to live 
according to Thy justice, that is, to lead the life of the just. 
"In cequitate tua." According to the Hebrew: Injustitia tua. 

13. I hope that Thou wilt deliver my soul from eternal tribu 


Having learnt by revelation, of the captivity in Babylon in store for 
the Jews on account of their sins, the prophet prays for his unfortunate 
countrymen; then he announces their deliverance by Cyrus, king of 
Persia. According to St. Jerome, Theodoret, Theophylact, Rupert, 
Euthymius, Jansenius of Ghent, Cornelius a Lapide, and most of the 
other commentators, we have here a manifest figure of the divine 
work wrought by Jesus Christ to deliver mankind from the slavery of 
the devil. 1 

1. DOMINE audivt auditio- i. O LORD, I have heard 
nem tuam, et timui. thy hearing, and was afraid. 

2. Domine opus tuum, in 2. O Lord, thy work, in the 
medio annorum vivifica illud : midst of the years bring it to 


3. In medio annorum notum 3. In the midst of the years 
facies : cum iratus fueris, mi- thou shalt make it known: 
sericordise recordaberis. when thou art angry, thou wilt 

remember mercy. 

4. Deus ab Aust^o veniet, et 4. God will come from the 
sanctus de monte Pharan : South, and the holy one from 

Mount Pharan : 

1 Bossuet says of this canticle : Ut magnificentissime, ita obscuris- 

;ime canit. 

The Canticle of Habacuc. 


5. Operuit coelos gloria ejus, 
et laudis ejus plena est terra. 

6. Splendor ejus ut lux erit : 
cornua in manibus ejus: 

7. Ibi abscondita est forti- 
tudo ejus : ante faciem ejus 
ibit mors. 

8. Et egredietur d i a b o 1 u s 
ante pedes ejus. Stetit, et 
mensus est terram. 

9. Aspexit, et dissolvit Gen- 
tes: et contriti sunt montes 

10. Incurvati sunt colles 
mundi ab itineribus aeternita- 
tis ejus. 

11. Pro iniquitate vidi ten- 
toria YEthiopiae, turbabuntur 
pelles terrae Madian. 

12. Numquid in fluminibus 
iratus es Domine ? aut in flu- 
minibus furor tuus? vel in 
mari indignatio tua ? 

13. Oui ascendes super equos 
tuos : et quadrigae tuae salvatio. 

1^1 Suscitans suscitabis ar- 
cum tuum : juramenta tribu- 
bus quae locutus es: 

15. Fluvios scindes terrae : 
viderunt te, et doluerunt mon 
tes: gurges aquarum transiit. 

16. Dedit abyssus vocem su- 
am : altitudo manus suas leva- 

17. Sol et luna steterunt in 
habitaculo suo, in luce sagitta- 
rum tuarum, ibunt in splendore 
fulgurantis hastae tuae. 

1 8. In fremitu conculcabis 
terrain : et in furore obstupe- 
facies Gentes 

5. His glory covered the 
heavens, and the earth is full 
of his praise. 

6. His brightness shall be 
as the light: horns are in his 
hands : 

7. There is his strength hid : 
Death shall go before his face. 

8. And the devil shall go 
forth before his feet. He stood, 
and measured the earth. 

9. He beheld, and melted the 
nations : and the ancient moun 
tains were crushed to pieces. 

10. The hills of the world 
were bowed down by the jour 
neys of his eternity. 

11. I saw the tents of Ethi 
opia for their iniquity, the cur 
tains of the land of Madian 
shall be troubled. 

12. Wast thou angry, O Lord, 
with the rivers? or was thy 
wrath upon the rivers? or thy 
indignation in the sea? 

13. Who will ride upon thy 
horses : and thy chariots are 

14. Thou wilt surely take up 
thy bow: according to the oaths 
which thou hast spoken to the 

15. Thou wilt divide the 
rivers of the earth. The 
mountains saw thee, and were 
grieved : the great body of 
water passed away. 

1 6. The deep put forth its 
voice: the deep lifted up its 

17. The sun and the moon 
stood still in their habitation, 
in the light of thy arrows, they 
shall go in the brightness of 
thy glittering spear. 

1 8. In thy anger thou wilt 
tread the earth under foot: in 
thy wrath thou wilt astonish 
the nations. 

Friday at Lauds. 

19. Egressus es in salutem 
populi tui : in salutem cum 
Christo tuo. 

20. Percussisti caput de do- 
mo impii : denudasti funda- 
mentum ejus usque ad collum. 

21. Maledixisti sceptris ejus, 
capiti bellatorum ejus, venien- 
tibus ut turbo ad dispergen- 
dum me. 

22. Exultatio eorum sicut 
ejus, qui devorat pauperem in 

23. Viam fecisti in mari equis 
tuis, in luto aquarum multa- 

24. Audivi, et conturbatus 
est venter meus: a voce con- 
tremuerunt labia mea. 

25. Ingrediatur putredo in 
ossibus meis, et subter me sea- 

26. Ut requiescam in die tri- 
bulationis : ut ascendam ad po- 
pulum accinctum nostrum. 

27. Ficus enim non florebit : 
et non erit gerrnen in vineis. 

28. Mentietur opus olivse : et 
arva non afferent cibum. 

29. Abscindetur de ovili pe- 
cus : et non erit armentum in 

30. Ego autem in Domino 
gaudebo: et exultabo in Deo 
jesu meo. 

31. Deus Dominus fortitude 
mea: et ponet pedes meos 
quasi cervorum. 

32. Et super excelsa mea de- 
ducet me victor in psalmis ca- 

19. Thou wentest forth for 
the salvation of thy people: 
for salvation with thy Christ. 

20. Thou struckest the head 
of the house of the wicked: 
thou hast laid bare his founda 
tion even to the neck. 

21. Thou hast cursed his 
sceptres, the head of his war 
riors, them that came out as a 
whirlwind to scatter me. 

22. Their joy ivas like that 
of him that devoureth the poor 
man in secret. 

23. Thou madest a way in 
the sea for thy horses, in the 
mud of many waters. 

24. I have heard, and my 
bowels were troubled : my lips 
l, embled at the voice. 

25. Let rottenness enter into 
my bones, and swarm under 

26. That I may rest in the 
day of tribulation : that I may 
go up to our people that are 

27. For the fig-tree shall not 
blossom : and there shall be no 
spring in the vines. 

28. The labor of the olive- 
tree shall fail : and the fields 
shall yield no food. 

29. The flock shall be cut off 
from the fold, and there shall 
be no herd in the stalls. 

30. But I will rejoice in the 
Lord : and I will joy in God 
my Jesus. 

31. The Lord God is my 
strength : and he will make my 
feet like the feet of harts. 

32. And he the conqueror 
will lead me upon my high 
places singing psalms. 

1. "Auditionem tuam." That is : All that Thou hast revealed 
to me. 

2. "Vivified" According to Du Hamel : Perfice Perfect. 

The Canticle of Habacuc. 379 

Lallemant gives this explanation : Complete Thy work, the 
deliverance of the Jews from the captivity of Babylon, and in 
mercy shorten the time of our chastisement. But this passage 
is better understood in the figurative sense, thus: Bring to 
perfection the work of man s redemption by means of the 
Messias: Grant that it may have its full force and effect within 
the space of years which Thou hast determined. 

3. In the midst of those years appointed; that is, anticipat 
ing the time fixed, Thou wilt make manifest the work of the 
deliverance of the Jews from the captivity of Babylon. (This 
is in the literal sense; but in the mystical sense is signified the 
redemption of mankind.) And though angry at the sons of men, 
yet Thou wilt be mindful of Thy mercy, and wilt not withhold 
it from us : Licet peccatis hominum iratits, says Du Hamel, 
misericordiam luam non subtrahes. 

4. God will come from the South to deliver his people, as 
the Holy One of Israel came of old on Sinai, appearing from 
Mount Pharan (Dent, xxxiii. 2). So too, from Persia and Media, 
lying to the South, came Cyrus and Darius to deliver the Jews 
from Babylon. In the figurative sense this verse, as under 
stood by St. Jerome, Theodoret, Theophylact, and others cited 
by Tirinus, this verse applies to the Messias who was to be 
born at Bethlehem situated to the south of Jerusalem. " Sane- 
tits de monte P/iaran." Tirinus says that hereby is meant the 
Holy Ghost, who descended on Mount Pharan and communi 
cated the spirit of prophecy to the seventy judges of the people 
{Num. xi. 25). 

5. His glory overspread the heavens, causing their brightness 
to pale, and the whole earth was filled with their praises. In a 
figurative sense this signifies : The Messias who is to come will 
fill heaven with glory, and the angels will praise him on earth. 
It is thus that they chanted at his birth : Gloria in altissimis 
Deo Glory to God in the highest (Luke, ii. 14). 

6. He shall appear resplendent with light as the sun, and his 
hands shall be armed with power. " Splendor ejus ut lux erit." 
This may mean, in the literal sense, that at the coming of 
Cyrus the light of liberty will shine forth for the Jews; and 
in the figurative sense that at the coming of the Messias, of 
whom Cyrus was a figure, the true light shall shine forth on the 
world, according to what is said in the Gospel : Erat Lux vera, 

380 Friday at Lauds. 

quce illuminat omnem hominem That was the true light which 
enlighteneth every man (John, i. 9). " Cornua in manibus ejus." 
Cormi and Cornua in Scripture mean strength. Tirinus and 
Du Hamel, with St. Cyprian and St. Augustine, thus apply this 
passage to Jesus Christ: All his strength to conquer the devil 
and the world shall be in his hands pierced upon the cross. 
St. Augustine says : Quid for tins manu kac, quce mundum vicit, 
non ferro armata, sed transfixa? What is there stronger than 
that hand which conquered the world, not armed, but trans 
fixed with iron ? (In Ps. xxxiv. s. I, n. i.) 

7. In the figurative sense : There (that is, in his pierced hands) 
is hidden his power; so that before his power, death will fly, 
conquered by his death : Absorpta est inors in "victoria Death 
is swallowed up in victory (i Cor. xv. 54). 

8. At the entrance of the people into the Land of Promise 
the Lord was preceded by the devil, the executor of his ven 
geance; whereupon the enemies being vanquished, he dis 
tributed their lands to his people. " Egredtetur diabolus ante 
pcdcs ejus." This is explained figuratively : The devil shall be 
utterly vanquished, and shall go forth with shame, to be led in 
triumph before the feet of Jesus Christ, his conqueror, who will 
despoil him of his power, according to the words of St. Paul : 
Exspolians principatus et potestatcs, traduxit confidenter, palain 
triumphans illos in semetipso Despoiling the principalities and 
powers, he hath exposed them confidently in open show, 
triumphing over them in himself (Col. ii. 15). " Stetit, et men- 
sus est terrain." Then Jesus as conqueror seated at the right 
hand of his Father, as Du Hamel says, and looking over the 
earth, divided it among his Apostles, that they might fill it 
with the light of the Gospel : Qui, scdens ad dexteram Patris, 
terrain Apostolis suis divisit, ut Evangclii luce earn coinplerent. 

9. With his looks he broke asunder the nations; and the 
great ones of the world, who seemed like mountains, were 
brought to naught. In the figurative sense: He looked upon 
the earth and the nations, and, giving them the light of faith, 
he set them free from the yoke of Satan ; and as for the princes 
of the world, who as mountains were lifted up, they were 
brought low and shattered at the coming of Jesus Christ. 

10. These proud hills of the world have been laid low beneath 
the feet of the Eternal. In the figurative sense: These princes 

The Canticle of Habacuc. 381 

of the world shall bow down before the Redeemer, bending the 
knee to adore him. as they consider that on him depends the 
course of eternal ages. " Ab itineribus cctcrnitatis ejus." Ac 
cording to the Hebrew : Itincra scccidi cEterni ejus sunt His are 
the journeys of the eternal age. 

n. I saw the tents of the Ethiopians cast down for their 
wickedness, and the tabernacles of the Madianites thrown to 
the earth. In the mystical sense: As the hosts of the Ethi 
opians and of the Madianites were seen destroyed on account 
of their wicked doings against God s people, so shall those that 
oppose the Gospel be likewise punished. 

13. Thou didst save Thy people, and didst deliver them from 
the Egyptians, mounting upon the clouds as on horses which 
draw the chariot. 

14. Thou wilt resume Thy bow, that is, the bow of Thy power, 
and wilt fulfil the promises that Thou hast sworn to the trioes 
of Israel. Thus Tirinus, Du Hamel, and Rotigni explain it. 

15. Thou didst cut in twain the course of the Jordan, that 
Thy people might pass over. Its waters saw Thee, that is, 
understood Thy command, and raising themselves like moun 
tains, remained suspended in the air, as if grieving to see them 
selves stopped in their course; 1 and thus Thy people crossed 
over the river. 

16. The waters flowed back with noise, and in lifting them 
selves on high they seemed to raise up their hands to implore 
Thy permission to return again to their course. 

17. At Josue s voice, in the battle with the Amorrhites, Thou 
didst cause the sun and the moon to stand still in their course 
(/os. x. 13); and didst make his army march by the glare of 
Thy lightnings, and by the glitterings of Thy spear from which 
thunderbolts flashed. 

1 8. Thou didst tread underfoot, that is, Thou didst go 
through the earth with the roar of thunderings and of light 
nings ; and the hostile nations were astonished and in dismay at 
Thy wrath. 

1 " Dohterunt monies; g-urges aquarum transiit" While the waters 
that came down from above stopped before the ark, stood like a moun 
tain; the waters that were beneath ran down into the Si,a, and this 
caused the bed of the river to be dry (Jos. iii. 16). 

382 Friday at Lauds. 

19 Cum Christo tuo" Such was Cyrus who came to set 
free the people from captivity, as Isaias had foretold : Here dicit 
Dominus Christo meo Cyro, cujus apprchendi dexteram, ut subji- 
ciam ante faciem ejus gentes Thus said the Lord to my anointed 
Cyrus, whose right hand I have taken hold of to subdue nations 
before his face (Is. xlv. i). Now, Cyrus was a type of Jesus 
Christ, who has saved us by his merits, as remark St. Jerome, 
St. Augustine (De Civ. D. 1. 18, c. 32), and others. The verse 
is translated thus according to the sixth Greek version : Egres- 
sus es ut salvares populum per Jesum Christum tuum. 

20. " Percussisti caput de domo inipii." Thou hast struck the 
head of the house of the impious one, that is, king Balthassar, 
the head of the Chaldeans, and Thou hast utterly ruined him 
(Dan. v.). In the mystical sense: Thou hast laid prostrate the 
devil, the head of impiety. " Dcnudasti fundament um ejus us 
que ad collum" Tirinus thus interprets this : Denudatum cve.r- 
tisti ab imo sursum. Thou hast despoiled him of his empire, 
and hast upset him from top to bottom, that is, Thou hast 
taken from him all his tyrannical power. It is thus, O Lord! 
that Thou hast willed to save Thy people by means of Jesus 

21. Thou hast cursed his empire, 1 that, namely, of king Bal 
thassar, along with the head of his soldiers, who are come as a 
whirlwind to destroy Thy people. This is understood mystic 
ally of the curse pronounced on the devil, who held sway over 
the human race, and on his associates, who all contrived our 

22. " Qui devorat pauper em in abscondito" Who robs and 
kills a poor man in a secret place where no one can come to his 

23. Thou didst open a passage in the Red Sea, making the 
horses of Thy people pass upon its muddy bed in the midst of 

1 " Malcdixisti sceptris ejus." Father Cornelius says: Maledicere 
Dei est malejacerc, Icedere, occidere, perdcre; dicere enim Dei est efficax, 
idcmquc quod facer e. Per sceptra, vel prindpes intellige, qui gestabant 
sceptra quasi insigne priridpatus, vel metonymice, "sceptris, 1 id est, reg- 
nis et provinciis quibtis imperabat Pharao. Menochius, Tirinus, Bos- 
suet, etc., also apply this passage, and that which precedes, chiefly to 
Pharao. See Canticle of Moses, page 369. 

The Canticle of Habacuc. 383 

the piled-up masses of waters. Tirinus observes that here the 
canticle ends, and that the prophet adds what follows. 1 

24. The prophet, knowing by revelation what God s people 
would have to suffer before their deliverance, says: I heard this 
prediction and my heart was troubled ; at what was told me my 
lips quivered, so that I was unable to utter a word. 

26. So that I may find myself at rest in the tomb on the day 
of so great a tribulation, and thus be united with our people 
who have already fought the fight against the enemy. But we 
read in the old Vulgate: Ad popuhim pcregrinationis mccu. 
That is: To the people who regard this life as a pilgrimage, as 
I myself regard it. 

27. In the mystical sense, this is what it may mean : In the 
desolation to which the Jews shall be brought in punishment 
for having put their Saviour to death, they will cease to pro 
duce any fruit of good works, having lost the kingdom of God, 
which shall be given to the Christian people who will bring 
forth fruits of holiness, according to the words of Jesus Christ : 
Idea dico vobis, quia auferetur a vobis regnum Dei, et dabitur 
genti facicnti fructus ejus Therefore I say to you, that the 
kingdom of God shall be taken from you, and shall be given to 
a nation yielding the fruits thereof (Matt. xxi. 43). 

28. "Menttetur opus olivce." The olive crop shall lie ; that is, 
shall disappoint expectation. 

29. St. Augustine (De Civ. D. \. 18, c. 32) applies this passage 
to the Jews, who after having put Jesus Christ to death, were to 
remain without pastors, without Temple, and without spiritual 

30. " In Deo, Jesu meo" In the Hebrew, according to Pag- 
nini, Vatablus, and others, we have: /;/ Deo, salute mea. But 

1 According to Cornelius, the prophet celebrates in this canticle the 
wonders that God wrought in delivering the Israelites from slavery 
in Egypt, because these wonders represented those that were to be 
worked in the deliverance of the Jews from Babylon. Now, these two 
deliverances prefigured the mystery of the redemption of souls, which 
the prophet had chiefly in view. Then, in verse 24, he takes up and 
develops what he said in the beginning, namely, the grief that he felt 
at the sight of the evils that were to fall upon the people of Israel; but 
he concludes, verse 30, by putting confidence in the Lord who was to 
save this same people in the person of whom he speaks. 

384 Friday at Lauds. 

some, says Tirinus, interpret the Hebrew in the sense of the 
Septuagint, which agrees with the Chaldee and Syriac, namely: 
In Deo, Jesu, or Salvatore, or Redemptore meo. Thus St. Augus 
tine and others understand it. 

31. That is understood of the return of the Jews from the 
captivity of Babylon. In the mystical sense it is applied to the 
Gentiles hastening to come to God when set free by Jesus 
Christ from the bondage of Satan. 

32. The vanquisher of enemies will lead me up to Mount 
Sion, there to sing his glories. In the spiritual sense, accord 
ing to St. Jerome : He will bring me to heaven, there to glorify 
him with hymns of praise and thanksgiving. 

(The psalm Laudate Dominum de ccelis and the canticle 
Benedictus as on Sundays at Lauds.) 

Psalm H.XCI. of Psalter. 

Saturday at Lauds. 

The psalm Miserere mei Deus as on Monday at Lauds. 

David here exhorts the people to praise God for the protection that 
he has given to the just, and for the chastisements inflicted on sinners 
in order to correct them. 1 

1. BONUM est confiteri Do 
mino: et psallere nomini tuo, 

2. Ad annuntiandum mane 
misericord iam tuam : et veri- 
tatem tuam per noctem. 

3. In decachordo psalterio: 
cum cantico, in cithara. 

4. Quia delectasti me Do- 
mine in factura tua : et in 
operibus manuum tuarum ex- 

5. Quam magnificata sunt 
opera tua Domine ! nimis pro- 
fundse factae sunt cogitationes 

6. Vir insipiens non cogno- 
scet : et stultus non intelliget 

7. Cum exorti fuerint pec- 
catores sicut fcenum : et ap- 
paruerint omnes, qui operan- 
tur iniquitatem. 

8. Ut intereanti in sseculum 
SDKCuli : tu autem Altissimus 
in aeternum, Domine. 

9. Quoniam ecce inimici tui 
Domine, quoniam ecce inimici 
tui peribunt : et dispergentur 

1. IT is good to give praise 
to the Lord : and to sing to 
thy name, O most High. 

2. To show forth thy mercy 
in the morning, and thy truth 
in the night. 

3. Upon an instrument of ten 
strings, upon the psaltery : 
with a canticle, upon the harp. 

4. For thou hast given me, 
O Lord, a delight in thy 
doings, and in the works of 
thy hands I shall rejoice. 

5. O Lord, how great are thy 
works! thy thoughts are ex 
ceeding deep: 

6. The senseless man shall 
not know : nor will the fool 
understand these things. 

7. When the wicked shall 
spring up as grass : and all the 
workers of iniquity shall ap 

8. That they may perish for 
ever and ever : but thou, O 
Lord, art most high forever 

9. For behold thy enemies, 
O Lord, for behold thy enemies 
shall perish : and all the work- 

1 Title of the psalm: Psalmus cantici in die Sabbati A psalm of a 
canticle on the Sabbath day. According to Bellarmine, this title signi 
fies that the psalm was composed to be sung on the Sabbath, in order 
to teach the people that they should praise God on that day, especially 
for his creating and governing the world - 


Saturday at Lauds. 

omnes, qui operantur iniquita- 

10. Et exaltabitur sicut uni- 
cornis cornu meum : et senec- 
tus mea in misericordia uberi. 

11. Et despexit oculus meus 
inimicos meos : et in insurgen- 
tibus in me malignantibus 
audiet auris mea. 

12. Justus ut palma flore- 
bit : sicut cedrus Libani mul- 

13. Plantati in domo Domi 
ni, in atriis domus Dei nostri 

14. Adhuc multiplicabuntur 
in senecta uberi : et bene pa- 
tientes erunt, ut annuntient : 

15. Quoniam rectus Domi- 
nus Deus noster : et non est 
iniquitas in eo. 

ers of iniquity shall be scat 

10. But my horn shall be 
exalted like that of the uni 
corn : and my old age in plenti 
ful mercy. 

11. My eye also hath looked 
down upon my enemies : and 
my ear shall hear of the down 
fall of the malignant that rise 
up against me. 

12. The just shall flourish 
like the palm-tree: he shall 
grow up like the cedar of 

13. They that are planted in 
the house of the Lord shall 
flourish in the courts of the 
house of our God. 

14. They shall still increase 
in a fruitful old age : and shall 
be well treated, that they may 

15. That the Lord our God 
is righteous, and there is no 
iniquity in him. 

1. It is just to give glory to God by rendering him thanks 
for his benefits, and by singing his praises. 1 

2. " Veritatem tuam" Thy faithfulness to Thy promises. 2 

3. "In decachordo psalterio" Mariana and Sa understand 
thereby two different instruments, following in this the Hebrew, 

1 " Bonum est" It is good; that is, according to the explanation of 
Bellarmine. it is just, profitable, pleasant, and honorable: just, because 
due; profitable, because meritorious; pleasant, because sweet to one 
that loves to praise the Beloved; honorable, because this is the occu 
pation of the celestial spirits. 

2 "Mane misericordiam tuam: et veritatem tuam per noctem" We 
believe that here by the morning, or the day, and by the night we must 
understand the time of prosperity and the time of adversity: in pros 
perity we should acknowledge the benefits that we owe to the goodness 
and mercy of God; in adversity, we should remember the goods that he 
promises to those that remain faithful to him or who are converted, 
and who count with certainty and confidence on his faithfulness in keep 
ing all his promises. 

Psalm II. XCL of Psalter. 387 

which St. Jerome thus translates : "/;/ decachordoet in psalter io." 
But Bellarmine thinks that the copulative particle in the He 
brew is redundant ; he depends, moreover, on the version of 
the Septuagint, and on other like expressions that we find in 
Psalms xxxii. 2, and cxliii. 10. 

4. "Infactura tua, et in operibus inanmim tuarum." Mattei 
says with reason that these two expressions are synonymous. 

5. " Magnificata. " According to the Chaldee : Magnified, 
magnificent. " Cogitationes tucc. " Thy thoughts, or, according 
to Sa and Mariana, Thy counsels; or with Menochius, the 
designs of Thy Providence. " Niinis profundce. " Impenetra 
ble to our weak intelligence. 

7,8. " Apparucrint." According to the Hebrew: Florue- 
rint. Explanation of these two verses: When sinners are 
born into this world, they are multiplied as the grass which 
grows up thick apace; and when all the wicked have made a 
show upon earth, with their dignities and riches, they still 
perish forever, while Thou, O Lord ! shalt ever be the same 
that Thou art. 

10. My strength, or glory, by Thy grace, shall rise on high, 
as on the head of the unicorn rises its single horn, which is its 
strength and glory ; and my old age shall be consoled by Thy 
mercy, abounding in gifts and helps. 

11. " Despexit" St. Jerome translates: Respiciet My eyes 
shall see my enemies cast down so that, far from fearing them, 
I shall despise them, and my ears shall hear the chastisement 
inflicted on those that are risen against me in their malice to 
plot my ruin. 

12. The just shall flourish and shall endure as the palm-tree, 
which always remains green ; they shall grow to a great height, 
like a cedar of Libanon. 

13. Planted in the house of the Lord, and cultivated by him, 
they shall flourish ; that is, they will always preserve their vigor 
and their beauty. 2 

1 After having exalted the works of creation which the foolish of the 
world cannot understand, the prophet has us to consider the justice 
that God exercises by his Providence, at first towards sinners who 
perish like grass, and afterwards towards virtuous men, who are com 
pared to palm-trees and cedars. 

2 Bellarmine explains : Planted in the Church of God by true faith, 

388 Saturday at Lauds. 

14. " Uberi." Abundant in fruits of virtue. " Bene patientes" 
According to the Hebrew : Virentes et florentes Green and 
flowering; and St. Jerome translates: Frondentes Leafy. 
That is : Of a temperament full of strength, they will be well 
able to bear up against fatigues. " Ut annuntient." Bellar- 
mine says that this verb should be joined to the following 

15. To make known to all the world, byword and example, 
that the Lord is right and just in all things, and that there is 
no iniquity or injustice in him because he allows the wicked 
to prosper; for in his own time, he will reward the just and 
punish sinners as they deserve. 

(The psalms Deus, Deus meus, and Deus misereatur as on Sunday at 


It is by God s order 1 that Moses, just before his death, intones this 
canticle in the presence of the people. In it he recounts the benefits 
done to the Israelites, the faults, and the chastisements sent by God to 
convert them (Deut. xxxii.). 

1. AUDITE cceli quse loquor, i. HEAR, O ye Heavens, the 
audiat terra verba orismei. things I speak, let the earth 

give ear to the words of my 

2. Concrescat ut p 1 u v i a ,2. Let my doctrine gather as 
doctrina mea, fluat ut ros elo- the rain, let my speech distil as 
quium meum. the dew. 

3. Quasi imber super her- 3. As a shower upon the 
bam, et quasi stillae super gra- herb, and as drops upon the 

watered by the waters of the grace of the sacraments, rooted in and 
based on charity, they do not cease to produce flowers and fruits by 
holy aspirations and good works. 

1 The following are the words that the Lord addressed to Moses: 
Scribite vobis canticum istud, et docete filios Israel ; ut memoriter teneant 
et ore decantenf, et sit mi hi carmen istud pro testimonio inter filios Israel : 
Write you this canticle, and teach the children of Israel: that they may 
know it by heart and sing it by mouth; and this song may be unto me 
for a testimony among the children of Israel. That is, in order that 
they may by this means constantly recall what I am, my goodness 
towards them, their ingratitude, their unfaithfulness, what they may 
expect in future, my justice and my mercy. 

The Canticle of Moses. 

;8 9 

mina. Quia nomen Domini 
invocabo : 

4. Date magnificentiam Deo 
nostro : Dei perfecta s u n t 
opera, et omnes vise ejus judi- 

5. Deus fidelis, et absque 
ulla iniquitate, Justus et rectus. 
Peccaverunt ei, et non filii ejus 
in sordibus : 

6. Generatio prava atque 
perversa. Haeccine reddis 
Domino, popule stulte et in- 

7. Numquid non ipse est 
pater tuus, qui possedit te, et 
fecit, et creavit te ? 

8. Memento dierum anti- 
quorum, cogita generationes 
singulas : 

9. Interroga pat re m tuum, 
et annuntiabit tibi : majores 
tuos, et dicent tibi. 

10. Quando dividebat Altis- 
simus gentes : quando separa- 
bat filios Adam. 

11. Constituit terminos pop- 
ulorum juxta numerum filio- 
rum Israel. 

12. Pars autem Domini, pop- 
ulus ejus : Jacob funiculus 
hereditatis ejus. 

13. Invenit eum in terra de- 
serta, in loco horroris, et vastae 
solitudinis : 

14. Circumduxit eum, et 
docuit : et custodivit quasi 
pupillam oculi sui. 

15. Sicut aquila provocans 
ad volandum pullos suos, et 
super eos volitans. 

16. Expandit alas suas, et 
assumpsit eum, atque portavit 
in humeris suis. 

17. Dominus solus dux ejus 
fuit : et non erat cum eo deus 

the grass. Because I will in 
voke the name of the Lord. 

4. Give ye magnificence to 
our God. The works of God 
are perfect, and all his ways 
are judgments. 

5. God is faithful and with 
out any iniquity, he is just and 
right. They have sinned 
against him, and are none of his 
children in their filth. 

6. They are a wicked and 
perverse generation. Is this 
the return thou makest to the 
Lord, O foolish and senseless 
people ? 

7. Is not he thy father, that 
hath possessed thee, and made 
thee, and created thee ? 

8. Remember the days of 
old, think upon every gene 

9. Ask thy father, and he 
will declare to thee : thy elders 
and they will tell thee. 

10. When the Most High 
divided the nations: when he 
separated the sons of Adam. 

11. He appointed the bounds 
of people according to the 
number of the children of 

12. But the Lord s portion 
is his people : Jacob the lot of 
his inheritance. 

13. He found him in a des 
ert land, in a place of horror, 
and of vast wilderness. 

14. He led him about, and 
taught him : and he kept him 
as the apple of his eye. 

15. As the eagle enticing her 
young to fly, and hovering 
over them, 

1 6. He spread his wings, and 
hath taken him and carried 
him on his shoulders. 

17. The Lord alone was his 
leader : and there was no 
strange god with him. 


Saturday at Lauds. 

1 8. Constituit eum super ex- 
celsam terram : ut comederet 
fructus agrorum, 

19. Ut sugeret mel de petra, 
oleumque de saxo durissimo: 

20. Butyrum de armento, et 
lac de ovibus cum adipe agno- 
rum, et a r i e t u m filiorum 
Basan : 

21. Et hircos cum medulla 
tritici, et sanguinem uvae 
biberet meracissimum. 

22. Incrassatus est dilectus, 
et recalcitravit : incrassatus, 
impinguatus, dilatatus. 

23. Dereliquit Deum facto- 
rem suum, et recessit a Deo 
salutari suo. 

24. Provocaverunt eum in 
diis alienis, et in abomination- 
ibus ad iracundiam concita- 

25. Immolaverunt daemo- 
niis et non Deo, diis quos 
ignorabant : 

26. Novi recentesque vene- 
runt, quos non coluerunt patres 

27. Deum, qui te genuit, de- 
reliquisti, et oblitus es Domini 
creatoris tui. 

28. Vidit Dominus, et ad 
iracundiam concitatus est: 
quia provocaverunt eum filii 
sui et filise. 

29. Et ait : Abscondam fa- 
ciem meam ab eis, et consider- 
abo novissima eorum : 

30. Generatio enim perversa 
est, et infideles filii. 

31. Ipsi me provocaverunt 
in eo, qui non erat deus, et 
irritaverunt in vanitatibus 
suis : 

32. Et ego provocabo eos 
in eo qui non est populus, et 

18. He set him upon high 
land : that he might eat the 
fruits of the fields, 

19. That he might suck 
honey out of the rock, and oil 
out of the hardest stone, 

20. Butter of the herd, and 
milk of the sheep, with the fat 
of lambs, and of the rams of 
the breed of Basan ; 

21. And goats with the mar 
row of wheat, and might drink 
the purest blood of the grape. 

22. The beloved grew fat, 
and kicked : he grew fat, and 
thick and gross ; 

23. He forsook God who 
made him, and departed from 
God his saviour. 

24. They provoked him by 
strange gods, and stirred" him 
up to anger, with their abomi 

25. They sacrificed to devils 
and not to God, to gods whom 
they knew not : 

26. That were newly come 
up, whom their fathers wor 
shipped not : 

27. Thou hast forsaken the 
God that begot thee, and hast 
forgotten the Lord that creat 
ed thee. 

28. The Lord saw, and was 
moved to wrath : because his 
own sons and daughters pro 
voked him. 

29. And he said : I will hide 
my face from them, and will 
consider what their last end 
shall be : 

30. For it is a perverse gene 
ration, and unfaithful children. 

31. They have provoked me 
with that, which was no god, 
and have angered me with 
their vanities : 

32. And I will provoke them 
with that which is no people, 

Canticle of Moses. 

in gente stulta irritabo il- 

33. Ignis succensus est in 
furore meo, et ardebit usque 
ad inferni novissima : 

34 Devorabitque t err am 
cum germine suo, et montium 
fundamenta comburet. 

35. Congregabo super eos 
mala, et sagittas meas com- 
plebo in eis. 

36. Consumentur fame, et 
devorabunt eos aves morsu 
amarissimo : 

37. Dentes bestiarum im- 
mittam in eos, cum furore 
trahentium super terram, atque 

38. Foris vastabit eos gla- 
dius, et intus pavor, juvenem 
simul ac virginem, lactentem 
cum homine sene. 

39. Dixi, Ubinam sunt? 
cessare faciam ex hominibus 
memoriam eorum. 

40. Sed propter iram inimi- 
corum distuli : ne forte super- 
birent hostes eorum : 

41. Et dicerent : Manus nos- 
tra excelsa, et non Dominus, 
fecit haec omnia. 

42. Gens absque consilio est, 
et sine prudentia. Utinam 
saperent, et intelligerent, ac 
novissima providerent. 

43. Ouomodo persequatur 
unus mille, et duo fugent de- 
cem millia ? 

44. Nonne ideo, quia Deus 
suus vendidit eos, et Dominus 
conclusit illos ? 

and will vex them with a fool 
ish nation. 

33. A fire is kindled in my 
wrath, and shall burn even to 
the lowest hell : 

34. And shall devour the 
earth with her increase, and 
shall burn the foundations of 
the mountains. 

35. I will heap evils upon 
them, and will spend my ar 
rows among them. 

36. They shall be consumed 
with famine, and birds shall 
devour them with a most bitter 

37. I will send the teeth of 
beasts upon them, with the 
fury of creatures that trail 
upon the ground, and of ser 

38. Without, the sword shall 
lay them waste, and terror 
within, both the young man 
and the virgin, the sucking 
child with the man in years. 

39. I said : Where are they ? 
I will make the memory of 
them to cease from among 

40. But for the wrath of the 
enemies I have deferred it : 
lest perhaps their enemies 
might be proud, 

41. And should say: Our 
mighty hand, and not the 
lord, hath done all these things. 

42. They are a nation with 
out counsel, and without wis 
dom. O that they would be 
wise and would understand, 
and would provide for their 
last end. 

43. How should one pursue 
after a thousand, and two 
chase ten thousand ? 

44. Was it not, because their 
God had sold them, and the 
Lord had shut them up ? 

39 2 

Saturday at Lauds. 

45. Non enimestDeus nos- 
ter ut dii eorum : et inimici 
nostri sunt judices. 

46. De vinea Sodomorum, 
vinea eorum, et de suburbanis 

47. Uva eorum uva fellis, 
et botri amarissimi. 

48. Pel draconum v i n u m 
eorum, et venenum aspidum 

49. Nonne haec condita sunt 
apud me, et signata in thesau- 
ris meis ? 

50. Mea est ultio, et ego re- 
tribuam in tempore, ut labatur 
pes eorum : 

51. Juxta est dies perditio- 
nis, et adesse festinant tem- 

52. Judicabit Dominus pop- 
ulum suum, et in servis suis 
miserebitur : 

53. Videbit quod infirmata 
sit manus, et clausi quoque de- 
fecerunt, residuique consumpti 

54. Et dicet: Ubi sunt dii 
eorum, in quibus habebant 
fiduciam ? 

55- De quorum victimis 
comedebant adipes, et bibe- 
bant vinum libaminum : 

56. Surgant, et opitulentur 
vobis, et in necessitate vos 

57. Videte quod ego sim 
solus, et non sit alius deus 
praeter me : 

58. Ego occidam, et ego vi- 
vere faciam : percutiam, et ego 
sanabo, et non est qui de manu 
mea possit eruere. 

59. Levabo ad ccelum ma- 
num meam, et dicam : Vivo 
ego in aeternum. 

45. For our God is not as 
their gods: our enemies them 
selves are judges. 

46. Their vines are of the 
vineyard of Sodom, and of the 
suburbs of Gomorrha. 

47. Their grapes are grapes 
of gall, and their clusters most 

48. Their wine is the gall of 
dragons, and the venom of 
asps, which is incurable. 

49. Are not these things 
stored up with me, and sealed 
up in my treasures? 

50. Revenge is mine, and I 
will repay them in diie time, 
that their foot may slide : 

51. The day of destruction 
is at hand, and the time makes 
haste to come. 

52. The Lord will judge his 
people, and will haev mercy on 
his servants : 

53. He shall see that their 
hand is weakened, and that they 
who were shut up have also 
failed, and they that remained 
are consumed. 

54. And he shall say : Where 
are their gods, in whom they 
trusted ? 

55. Of whose victims they 
eat the fat, and drank the wine 
of their drink-offerings: 

56. Let them arise and help 
you, and protect you in your 

57. See ye that I alone am, 
and there is no other God be 
sides me: 

58. I will kill and I will 
make to live : I will strike, and 
I will heal, and there is none 
that can deliver out of my 

59. I will lift up my hand to 
heaven, and I will say : I live 

Canticle of Moses. 393 

60. Si acuero ut fulgur gla- 60. If I shall whet my sword 
dium meum, et arripuerit as the lighting, and my hand 
judicium manus mea : take hold on judgment : 

61. Reddam ultionem hos- 61. I will render vengeance 
tibus meis, et his qui oderunt to my enemies, and repay them 
me, retribuam. that hate me. 

62. Inebriabo sagittas meas 62. I will make my arrows 
s.mguine, et gladius meus de- drunk with blood, and my 
vorabit carnes, sword shall devour flesh, 

63. De cruore occisorum, 63. Of the blood of the slain 
et de captivitate, nudati inimi- and of the captivity, of the 
corum capitis. bare head of the enemies. 

64. Laudate, gentes, popu- 64. Praise his people, ye 
lum ejus, quia sanguinem ser- nations, for he will revenge the 
vorum suorum ulciscetur: blood of his servants : 

65. Et vindictam retribtiet 65. And will render ven- 
in hostes eorum, et propitius geance to their enemies, and 
erit terrae populi sui. he will be merciful to the land 

of his people. 

2. "Concrescat." According to the Hebrew : Stillet. " Fluat 
ut ros eloquium meum" Let my speech drop down as dew 
into the minds of those that hear me. 

3. " Nomen Domini tnvocabo" I will invoke the name of the 
Lord, that my words may be of profit. 

5. God is faithful to his promises, and in him there is no ini 
quity, for he is just and righteous ; but for all that, the Israel 
ites have turned their back upon him, and by their shameful 
action have made themselves unworthy to be called his children. 

7. " Possedit te." That is : Has chosen thee out of all nations 
for his own property. 

9. Ask of your fathers, and they will recount to you what 
they have seen ; question your elders, and hear what they will 
tell you. 

1 1. He fixed the boundaries of the people who were to be the 
first to dwell in the Land of Promise, according to the number 
of the children of Israel who should possess that land. 

12. For the portion which the Lord reserved to himself, as 
specially his own, was the people of his choice; he thus des 
tined Jacob to be his inheritance. In Scripture the portion of 
inheritance is called Funiculus, a line, because the portions 
were marked out by a line of cord. 

14. " Docuit" He instructed him in his law. 

19. That is : That he might draw honey even from the rocks, 

394 Saturday at Lands. 

where the bees made their combs, and gather oil from the 
olives planted amongst the rocks. 

20. " Cum adipc agnorum et artetum." That is: With the 
flesh of the fat lambs and sheep ; for it was forbidden to the 
Israelites to eat the fat of these animals (Lcvit. vii. 23). " Fili- 
orinn Hasan." That is : The country of Basan, east of the 
Jordan, were there were excellent pasturages, and therefore the 
best flocks. 

22, 23. This people, so beloved by God, after being thus 
fattened on his gifts, became stubborn : they struck out their 
heels against him by disobeying his precepts; in fine, having 
grown fat, and big, and bloated, they forsook their God who 
created them, and separated themselves from that God who 
alone could save them. 

24. " Provocaverunt cum." These ungrateful ones provoked 
him to anger. 

26. They brought into the world certain new gods, unknown 
to their fathers. 

27. Apostrophe to these foolish people. 

28. The Lord saw, and was inflamed with indignation, be 
cause those that thus offended him were his own sons and 

29. " Considerabo novissima eorum." I will have before my 
eyes their last excesses ; these were the outrages and torments 
that the Jews inflicted on Jesus Christ, for which they were 
left abandoned in their obstinate unbelief. 

30. They have rendered themselves undeserving of my mercy. 

31. 32. They have provoked me by adoring as god what was 
not God, by setting themselves to honor vain and false deities ; 
and I will afflict them by substituting for them a people which 
is not my people, a foolish nation, which knows me not. 

33. The wrath is kindled within me against them, and it 
shall burn them even to the lowest hell, where they shall be 
forever condemned. 

35. " Sagittas meas complebo in eis. " That is : I will discharge 
against them all the arrows of my wrath, all the plagues. 

39. " DLrz." After that, I will say. 

40. " Propter tram inimicorum distiili" I have delayed the 
chastisement on account of the hatred borne me by their 

Ca n tide of Moses. 395 

42. These enemies have neither discernment nor prudence; 
would to God that they had wisdom enough to understand, 
and prudence enough to provide for the last things, that is, for 
death and judgment ! 

43, 44. They should say : How can it be that a single one of 
us goes against a thousand Hebrews, or two of us against ten 
thousand, and put them to flight? This could not happen 
were it not that their God had sold them, and because the 
Lord had so hemmed them in as to be unable to go forth and 
deliver themselves from their straits. 

46. Tirinus here observes that Moses or the Lord who speaks, 
returns to the Israelites, and assigns the cause of their chastise 
ment, namely, because their vine l has become like the vine of 
the Sodomites, which bears only fruits of iniquity. 

49. "In thesauri* meis" Among the treasures of my 
judgments ? 

50. To me it belongs to punish sins, 2 and when the time 
arrives I will send the chastisement whereby they shall fall 
into the pit that is prepared for them, their feet stumbling 
against the stone, that is, as Rotigni explains, Jesus Christ, the 
corner-stone, set by God for their salvation. The Jews, by 
rejecting their Saviour, fell into perdition. 

53. But this shall not come to pass until the Jews shall be 
reduced to such weakness that those even who guarded the 
citadels shall themselves have yielded, and the others shall 
have perished. 

55. They partook of the fat of victims offered to such deities, 
arid drank the wine consecrated to them. The Gentiles con 
secrated wine to their gods, and such consecrations were called 

56. " Surgant" Let these gods arise. " In necessitate" In 
the extremities to which you are reduced. 

59. " Vivo ego in ceternum" A form of oath which God pro 
nounces to confirm the threat that follows. 

62, 63. That is, as Tirinus explains : My vengeance shall 
strike them all, but in different ways: some shall be put to 

1 Their vine, or their nation, which was a choice vine, the vine of the 
Saviour. See Psalm Ixxix, 9. 
> See Psalm xciii. I. 

39^ Saturday at Lauds. 

death, others shall be made slaves, and others shall have their 
heads shaved. In ancient times the victors shaved the heads 
of the vanquished to disgrace them, as it is related that the 
Scipios did in Africa. 

64. "Populum ejus." The people of the Lord. 

65. " Propitius erit terra populi sui." He will bless the land 
where his people shall dwell. 

(The Psalms Laudate Dominum de coelis and the Benedictus 
as on Sundays at Lauds.) 

Psalm LLIIL of Psalter. 


|)rinu% erce, 


, None. 

Sunday at Prime. 

Prayer that David addresses to God to deliver him from the soldiers 
of Saul by whom he was surrounded. 1 This psalm may serve for all 
Christians that find themselves assailed by the temptations of the devi 1 . 
We may remark with Cardinal Bellarmine that the holy Church wishes 
to teach us how to arm ourselves with prayer against the tribulations 
and temptations that may assail us every day. 

i. DEUS in nomine tuo sal- 
vum me fac : et in virtute tua 
judica me. 

2. Deus, exaudi orationem 
meam : auribus percipe verba 
oris mei. 

3. Quoniam alieni insur- 
rexerunt adversum me, et for 
tes qusesierunt animam meam : 
et non proposuerunt D e u m 
ante conspectum suum. 

4. Ecce enim, Deus adjuvat 
me : et Dominus susceptor est 
animae meae. 

5. Averte mala inimicis 
meis : et in veritate tua dis- 
perde illos. 

6. Voluntarie sacrificabotibi, 
et confitebor nomini tuo, Do- 
mine, quoniam bonum est: 

7. Quoniam ex omni tribu- 
latione eripuisti me : et super 
inimicos meos despexit oculus 

1. SAVE me, O God, by thy 
name : and judge me in thy 

2. O God, hear my prayer: 
give ear to the words of my 

3. For strangers have risen 
up against me, and the mighty 
have sought after my soul : 
and they have not set God be 
fore their eyes. 

4. For behold, God is my 
helper : and the Lord is the 
protector of my soul. 

5. Turn back the evils upon 
my enemies: and cut them off 
in thy truth. 

6. I will freely sacrifice to 
thee, and will give praise, O 
God, to thy name : because it 
is good : 

7. For thou hast delivered 
me out of all trouble, and my 
eye hath looked down upon my 

1 We read in the title : CUM venissent Ziphai, et dixissent ad Saul: 
Nonne David absconditus est apud nos? When the men of Ziph had 
come, and said to Saul: Is not David hidden with us? (i Kings xxiii. 
19.) This psalm refers to the danger to which David was exposed 
when he hid hirpself in the desert of Z,iph. 

Sunday at Prime. 

i. Save me, by the virtue and for the glory of Thy holy name, 
from the danger in which I am ; judge me according to my 
innocence, and according to Thy power, which protects the 

3. My own fellow-countrymen have separated themselves 
from me and, as foreign enemies, have armed themselves agaim t 
me, in order to take away my life, having lost sight of God :, 
justice. 1 

4. " Eccc enim" But I already know that, etc. 

5. " Averte mala." According to the Hebrew: Rcvcrtatur 
mahtm May evil return. Make, O God ! to retort upon my 
enemies the evil that they have planned for me; scatter them 
according to Thy promises, which are always faithful and true. 2 

6. Then with ready heart will I offer Thee sacrifices ; and I 
will praise Thy holy name, so full of goodness to him that 
invokes Thee. 

7. Through Thy mercy I find myself delivered by Thy hand 
from all anxiety, and my eyes shall be able to see with scorn 
my enemies cast down. 

(For other psalms that are to be said, see breviary.) 

David offers here his solemn thanksgiving for the victory that he 
gained over his enemies, and for all the other benefits that had been 
conferred upon him ; he thanks him specially for having given to the 
world Jesus Christ, the Redeemer of mankind. 

1. CONFITEMINI Domino, i. GIVE praise to the Lord, 
quoniam bonus: quoniam in for he is good: for his mercy 
sseculum misericordia ejus. endureth forever. 

2. Dicat nunc Israel quo- 2. Let Israel now say, that 
niam bonus : quoniam in sse- he is good : that his mercy en- 
culum misericordia ejus. dureth forever. 

3. Dicat nunc domus Aa- 3. Let the house of Aaron 
ron : quoniam in sseculum mis- now say, that his mercy en- 
ericordia ejus. dureth forever. 

4. Dicant nunc qui timent 4. Let them that fear the 
Dominum : quoniam in ssecu- Lord now say, that his mercv 
lum misericordia ejus. endureth forever. 

1 See Psalm Ixxxv. 13. 

2 Ordinary prediction under the form of prayer. 

Psalm II. CX VII. of Psalter. 399 

5. De tribulatione invocavi 
Dominum : et exaudivit me in 
latitudine Dominus. 

6. Dorninus mihi adjutor: 
non timebo quid faciat mihi 

7. Dominus mihi adjutor: 
et ego despiciam inimicos 

8. Bonum est confidere in 
Domino, quam confidere in 

9. Bonum est sperare in 
Domino, quam sperare in prin- 

10. Omnes gentes circuie- 
runt me: et in nomine Domi 
ni quia ultus sum in eos. 

11. Circumdantes circum- 
dederunt me: et in nomine 
Domini quia ultus sum in eos. 

12. Circumdederunt me si- 
cut apes, et exarserunt sicut 
ignis in spinis ; et in nomine 
Domini quia ultus sum in eos. 

13. Impulsus eversus sum, 
ut caderem : et Dominus sus- 
cepit me. 

14. Fortitude mea, et laus 
mea Dominus: et factus est 
mihi in salutem. 

15. Vox exultationis et sa- 
lutis in tabernaculis justorum. 

16. Dextera Domini fecit 
virtutem : dextera Domini ex- 
altavit me : dextera Domini 
fecit virtutem. 

17. Non moriar, sed vivam : 
et narrabo opera Domini. 

1 8. Castigans castigavit me 
Dominus : et morti non tra- 
didit me. 

5. In my trouble I called 
upon the Lord : and the Lord 
heard me, and enlarged me. 

6. The Lord is my helper : 
I will not fear what man can 
do unto me. 

7. The Lord is my helper : 
and I will look over my ene 

8. It is good to confide in 
the Lord, rather than to have 
confidence in man. 

9. It is good to trust in the 
Lord, rather than to trust in 

10. All nations compassed 
me about; and in the name of 
the Lord I have been revenged 
on them. 

11. Surrounding me they 
compassed me about: and in 
the name of the Lord I have 
been revenged on them. 

12. They surrounded me like 
bees, and they burned like fire 
among thorns : and in the 
name of the Lord I was re 
venged on them. 

13. Being pushed, I was 
overturned that I might fall : 
but the Lord supported me. 

14. The Lord is my strength 
aud my praise : and he is be 
come my salvation. 

15. The voice of rejoicing 
and of salvation is in the taber 
nacles of the just. 

16. The right hand of the 
Lord hath wrought strength : 
the right hand of the Lord 
hath exalted me: the right 
hand of the Lord hath wrought 

17. I shall not die, but live: 
and shall declare the works cf 
the Lord : 

18. The Lord chastising hath 
chastised me : but he hath not 
delivered me over to death. 


Sunday at Prime. 

19. Aperite mihi portas jus- 
titiae : ingressus in eas con- 
fitebor Domino. Haec porta 
Domini, justi intrabunt in earn. 

20. Confitebor tibi quoniam 
exaudisti me, et factus es mihi 
in salutem. 

21. Lapidem, quern repro- 
baverunt sedificantes, hie fac 
tus est in caput anguli. 

22. A Domino factum est 
istud : et est mirabile in oculis 

23. Haec est dies, quam fecit 
Dominus : exultemus, et laete- 
mur in ea. 

24. O Domine, salvum me 
fac : O Domine, bene prospera- 
re : benedictus qui venit in 
nomine Domini. 

25. Benediximus vobis de 
dorno Domini. Deus Domi 
nus, et illuxit nobis. 

26. Constituite diem solem- 
nem in condensis, usque ad 
cornu altaris. 

27. Deus meus es tu, et con- 
fitebor tibi : Deus meus es tu, 
et exaltabo te. 

28. Confitebor tibi, quoniam 
exaudisti me, et factus es mihi 
in salutem. 

29. Confitemini Domino 
quoniam bonus: quoniam in 
saeculum misericordia ejus. 

19. Open ye to me the gates 
of justice : I will go into them 
and give praise to the Lord. 
This is the gate of the Lord, 
the just shall enter into it. 

20. I will give glory to thee 
because thou hast heard me, 
and art become my salvation. 

21. The stone which the 
builders rejected, the same is 
become the head of the corner. 

22. This is the Lord s doing : 
and it is wonderful in our eyes. 

23. This is the day which the 
Lord hath made : let us be glad 
and rejoice therein. 

24. O Lord, save me : O 
Lord, give good success. 
Blessed be he that cometh in 
the name of the Lord. 

25. We have blessed you 
out of the house of the Lord. 
The Lord is God, and he hath 
shone upon us. 

26. Appoint a solemn day, 
with shady boughs, even to the 
horn of the altar. 

27. Thou art my God, and I 
will praise thee : thou art my 
God, and I will exalt thee. 

28. I will praise thee, because 
thou hast heard me, and art be 
come my salvation. 

29. O praise ye the Lord, for 
he is good : for his mercy en- 
dureth forever. 

i, 2, 3, 4. The prophet begins by inviting all men to praise 
God for the mercy that he continually exercises towards them. 
He then calls specially on the Israelites, among whom were all 
the apostles ; he next invites all the priests, who were to propa 
gate the holy faith ; and lastly all the faithful. 

5. "In latitudine" By sending me abundant help. 1 

6, 7. God is my protector; this is the reason why I shall fear 

1 Many give this interpretation : By drawing me out of distress, 
and placing me at ease in perfect liberty. 

Psalm ILCXVIL of Psalter. 401 

nothing of all the evils that men think to do me ; I will despise 
all the efforts and snares of my enemies. 

10, ii, 12. " Ultus sum." I have been revenged. It must be 
observed that this expression is not to be understood here of 
vengeance properly speaking, but of a victory gained over the 
enemy. It applies specially to Jesus Christ triumphing over 
his enemies, and to all the faithful who by his help overcome 
their temptations. We may, then, take these three verses to 
gether, and explain them thus : My enemies have closed in 
around me from every side, as an angry swarm of bees, or as a 
burning flame in a bundle of thorns; but thanks to the protec 
tion of the Lord, I have been avenged on them, that is, I have 
overcome them all. 

15. In the tabernacles or tents of the just, no voices were 
heard but of gladness and victory in thanksgiving to God for 
having saved me, and caused me to triumph over my enemies. 

16. The hand of God in aiding me has shown forth its strength. 1 

17. " Non mortar" As I shall not die as my enemies had 

1 8. " Castigans castigavit me" He has chastised me, but 
with the tender compassion of a father. 

19. The gates of justice are the gates of heaven; for justice 
is the gate of the kingdom of God ; hence we should seek it 
before all things : Queer He ergo prinntm regnum Dei, et justitiam 
ejus Seek first the kingdom of God and his justice {Matt. vi. 33). 
Since justice is the only gate by which we can come to God, it 
is only the just that enter through it. Such is the sense given 
to this passage by St Jerome, St. John Chrysostom, and St. 

20. Once having entered this gate, as I have desired, I will, 
(.) my God ! sing Thy praises always, and render Thee thanks 
for having heard my prayer, and for having become my Saviour. 

21. This verse is to be understood only of Jesus Christ and 
his Church as St. Peter explainslt to the Jews : Hie est lapis 
qui reprobatus est a vobis crdificantibus, qui factus est in eaput 
anguli This is the stone which was rejected by you the 

1 This verse, says Bellarmine, expresses the cries of joy and of salu 
tation uttered by the just. 

402 Sunday at Prime. 

builders : which is become the head of the corner (Acts, iv. 1 1). 1 
God sent upon earth this most precious Stone, that is, his own 
beloved Son ; but the Jews, who at that time formed the Church, 
rejected him. This Stone, however, became the head of the 
corner, joining together the two walls, namely, the Hebrew 
nation and the Gentile people, into one Church. 

23. This is specially a happy day ; it is a particular work of 
God : let it ever be a day of joy and thanksgiving for the im 
mense benefits received. 

24. .Save me, O Lord ! and be ever gracious to me, so that I 
may never cease to repeat : Blessed be he that is come in the 
name of the Lord to save us ! This precisely was the cry of the 
multitude when Jesus Christ made his triumphant entry into 
Jerusalem: Hosanna Filio David! benedictus, qui venit in 
nomine Domini! Hosanna to the son of David : Blessed is he 
that cometh in the name of the Lord (Matt. xxi. 9). 2 

25. 26. We wish and bespeak you a thousand blessings, you 
who are of the Church of the Lord ; for he is the true God, and 
he has manifested himself to us by taking to him our human 
flesh. Celebrate, then, this day with solemn pomp by adorning 
the temple even to the altar with green and leafy boughs. 3 

1 We add that the Saviour applied to himself this and the next verse 
(Matt. xxi. 42). 

2 This day, as the Office of Easter attests and in which this verse is 
frequently repeated, is the day of the resurrection of Jesus Christ, 
when having been rejected by the Jews in his Passion, he was estab 
lished and recognized as the Corner-stone of the great edifice of the 
universal Church. According to Bellarmine, the following verse is 
ioined to this, as if it were : Let us then rejoice, saying : O D online, 

3 After having predicted the advent and the triumph of the Messias, 
the prophet in the two verses exhorts the faithful people to render to 
God solemn thanksgiving for such a benefit. Then in vs. 27 and 28, 
repetition of v. 20, he himself expresses his gratitude to the Lord ; he 
finally concludes as admirably as he began. 

Psalm I I. XXIII. of Psalter. 403 

Monday at Prime. 

David here announces, according to the exclusively literal sense of 
the psalm, the principal mysteries of the natural law. He predicts the 
vocation of the Gentiles ; he describes the character of the predestined; 
he speaks of the interior justice with which the souls of the faithful will 
be adorned by the grace of Jesus Christ ; in fine, after having referred 
to the divinity of our Lord, he prophesies his victories and his glorious 
ascension into heaven. 

1. DOMINI est terra, et pleni- 
tudo ejus : orbis terrarum, et 
universi qui habitant in eo. 

2. Ouia ipse super maria 
fundaviteum : et super flumina 
praeparavit eum. 

3. Ouis ascendet in montem 
O>Miini? aut quis stabit in 
i >co sancto ejus? 

4. Innocens manibus, et 
mundo corde, qui non accepit 
in vano an imam suam, nee ju- 
ravit in dolo proximo suo. 

5. Hie accipiet benedic- 
tionem a Domino, et miseri- 
cordiam a Deo salutari suo. 

6. Hyec est generatio quae- 
rentium eum, quaerentium fa- 
ciem Dei Jacob. 

7. Attollite portas, principes, 
vestras, et elevamini portas 
aeternales : et introibit Rex 

8. Quis est iste Rex gloriae? 
Dominus fort is et potens : 
Dominus potens in praelio. 

9. Attollite portas principes 
vestras, et elevamini portae 
aeternales : et introibit Rex 

10. Quis est iste Rex gloriae ? 
Dominus virtutum ipse est Rex 

1. THE earth is the Lord s, 
and the fulness thereof : the 
world, and all they that dwell 

2. For he hath founded it 
upon the seas : and hath pre 
pared it upon the rivers. 

3. Who shall ascend into the 
mountain of the Lord? or who 
shall stand in his holy place? 

4. The innocent in hands, 
and clean of heart, who hath 
not taken his soul in vain, nor 
sworn deceitfully to his neigh 

5. He shall receive a bless 
ing from the Lord, and mercy 
from God his Saviour. 

6. This is the generation of 
them that seek him, of them 
that seek the face of the God 
of Jacob. 

7. Lift up your gates, O ye 
princes, and be ye lifted up, O 
eternal gates : and the king of 
glory shall enter in. 

8. Who is this King of 
Glory ? the Lord who is strong 
and mighty: the Lord mighty 
in battle. 

9. Lift up you r gates, O ye 
princes, and be ye lifted up, O 
eternal gates : and the King of 
Glory shall enter in. 

10. W T ho is this King of 
Glory ? the Lord of hosts, he 
is the King of Glory. 

404 Monday at Prime. 

2. God has thus prepared the earth to be the habitation of 

3. Heaven is called a mountain by reason of its elevation; 
and it is the sanctuary of God, where he has his throne. 1 

4. He shall ascend thither who has not sinned in his works, 
and has kept his heart pure, that is, detached from creatures ; 
he who has not received his life in vain, that is, who has not 
only avoided evil, but has also fulfilled what God has enjoined 
on him ; he who loves truth, and has not sworn falsely to 
deceive his neighbors. 2 

6. Such is the happy generation of those that seek God by 
being attentive to serve him, and that long to go to see in 
heaven the God of Jacob. According to the Hebrew text, we 
read : Queer entium faciem tuani, O Jacob ! Bellarmine says that 
this phrase is obscure ; hence the Septuagint-interpreters sup 
plied here the word God, and have rendered the verse as we 
have it in the Vulgate, for it is only God who makes the joy of 
the saints. 

7. O angels, princes of the heavenly city ! lift up, open the 
gates which have been given to you to guard ; and yourselves, 
O eternal gates ! (that is, you who have been shut from all 
eternity, as is explained by Rotigni) be ye lifted up, be ye 
opened, and the King of Glory shall enter. 

8. "In prcelio" In the battle with his enemies whom he 
has conquered and discomfited. 

1 Many think that there is question here of Mount Sion, and that this 
psalm was composed for the translation of the Ark ; but according to 
Bellarmine, this opinion does not appear to rest on any solid founda 
tion. After having said that all men have their habitation on earth, 
the prophet asks who are those that will be admitted to the heavenly 

2 This verse is a summary of spiritual perfection : Exemption from 
every evil, either exterior or interior ; good use of talents received ; 
fidelity to God and also to our neighbor. Such are the qualities of our 
divine model ; this should be the same with all those that wish to fol 
low him : " Qucerentium eum ;" hence they shall enter with him into 
glory on the day of triumph, as has been partly seen at his ascension, 
and as will be seen in a complete manner after the last judgment; then 
all the elect with body and soul, shall make their triumphant entrance 
into the happy city, following the King of Glory. See Psalm xiv. 

Psalm II. XXIV. of Psalter. 405 

Tuesday at Prime. 

Exposed to persecution, David begs God s help ; and regarding his 
afflictions as a just punishment for his sins, he renews his acts of re 
pentance. We may therefore recite this psalm for ourselves when we 
are assailed and tormented by temptations which men and demons 
raise against us. 

1. ADte, Domine, levaviani- 
mam meam : Deus meus in te 
confide ; non erubescam : 

2. Neque irrideant me ini- 
mici mei : etenim universi, qui 
sustinent te, non confundentur. 

3. Confundantur omnes ini- 
qua agentes supervacue. 

4. Vias tuas, Domine, de- 
monstra mihi, et semitas tuas 
edoce me. 

5. Dirige me in veritate tua, 
et doce me, quia tu es Deus 
salvator meus, et te sustinui 
tota die. 

6. Reminiscere miseratio- 
num tuarum, Domine, et mis- 
ericordiarum tuarum, quse a 
saeculo sunt. 

7. Delicta juventutis mere, 
et ignorantias meas ne memi- 

8. Secundum misericordiam 
tuam memento mei tu : prop- 
ter bonitatem tuam Domine. 

9. Dulcis et rectus Domi- 
nus : propter hoc legem dabit 
delinquentibus in via. 

10. Diriget mansuetos in ju- 
dicio : docebit mites vias suas. 

1. To thee, O Lord, have I 
lifted up my soul. In thee, O 
my God, I put my trust; let 
me not be ashamed : 

2. Neither let my enemies 
laugh at me : for none of them 
that wait on thee shall be con 

3. Let them all be confound 
ed that act unjust things with 
out cause. 

4. Show, O Lord, thy ways 
to me, and teach me thy paths. 

5. Direct me in thy truth, 
and teach me: for thou art 
God my Saviour, and on thee 
have I waited all day long. 

6. Remember, O Lord, thy 
bowels #/" compassion : and thy 
mercies, that are from the be- 
gingning of the world. 

7. The sins of my youth and 
my ignorances do not remem 

8. According to thy mercy 
remember thou me : for thy 
goodness sake, O Lord. 

9. The Lord is sweet and 
righteous : therefore he will 
give a law to sinners fn the 

10. He will guide the mild 
in judgment: he will teach the 
meek his way. 


Tuesday at Prime. 

11. Universae vise Domini 
misericord ia et veritas, re- 
quirentibus testamentum ejus 
et testimonia ejus. 

12. Propter nomen tuum, 
Domine, propitiaberis peccato 
meo: multum est enim. 

13. Quis est homo qui timet 
Dominum ? legem statuit ei in 
via, quam elegit. 

14. Anima ejus in bonis de- 
morabitur: et semen ejus 
hereditabit terram. 

15. Firmamentum est Do- 
minus timentibus eum : et 
testamentum ipsius ut mani- 
festetur illis. 

16. Oculi mei semper ad 
Dominum : q u o n i a m ipse 
evellet de laqueo pedes meos. 

17. Respice in me, et mise 
rere mei : quia unicus et pau 
per sum ego. 

18. Tribulationes cord is 
mei multiplicatse sunt : de ne- 
cessitatibus meis erue me. 

19. Vide humilitatem meam, 
et laborem nieum : et dimitte 
universa delicta mea. 

20. Respice inimicos meos, 
quoniam multiplicati sunt, et 
odio iniquo oderunt me. 

21. Custodi animam meam, 
et erue me: non erubescam, 
quoniam speravi in te. 

22. Innocentes et recti ad- 
haeserunt mihi : quia sustinui 

23. Libera, Deus, Israel ex 
omnibus tribulationibus suis. 

11. All the ways of the Lord 
are mercy and truth to them 
that seek after his covenant 
and his testimonies. 

12. For thy name s sake, O 
Lord, thou wilt pardon my 
sin : for it is great. 

13. Who is the man that 
feareth the Lord ? He hath 
appointed him a law in the 
way that he hath chosen. 

14. His soul shall dwell in 
good things : and his seed 

shall inherit the land. 

15. The Lord is a firmament 
to them that fear him : and 
his covenant shall be made 
manifest to them. 

1 6. My eyes are ever towards 
the Lord : for he shall pluck 
my feet out of the snare. 

17. Look thou upon me, and 
have mercy on me : for I am 
alone and poor. 

1 8. The troubles of my heart 
are multiplied: deliver me 
from my necessities. 

19. See my abjection and my 
labor: and forgive me all my 

20. Consider my enemies, 
for they are multiplied, and 
have hated me with an unjust 

21. Keep thou my soul, and 
deliver me : I shall not be 
ashamed, for I have hoped in 

22. The innocent and the 
upright have adhered tome: 
because I have waited on thee. 

23. Deliver Israel, O God, 
from all his tribulations. 

1. "Non erubescam." I hope by Thy help that I shall not 
have the confusion of seeing myself conquered by my enemies. 

2. Suffer not that they have me in derision by gaining a vic 
tory over me; for all those that wait on Thee shall never be 

Psalm I I. XXIV. of Psalter. 407 

3. Let all the wicked rather be speedily put to confusion at 
seeing how they have worked their iniquity in vain, without 
the fruit they hoped for. 

4. Show me the ways by which Thou wouldst have me walk ; 
teach me to keep the paths that lead to Thee. 

5. " In vcritate tua" In the straight way of Thy law. 1 " Te 
sitstinui tota die." From Thee I continually look for the help 
that I need. 

6. " Qitfe a sffcnlo sunt" Which Thou showest to the world 
for so many ages. 

9. " Legem dabit delinquentibus in via" To those that have 
sinned in this life he will give the rule to follow so as to be 
able to return to the right way. 

10. He will guide the gentle by the straight paths of his law, 
which in the Scriptures is called/W/tv//;// Judgment; he will 
teach the docile of heart to walk in his ways/ 2 

11. The whole conduct of the Lord is full of mercy and of 
fidelity to his promises towards his servants, who keep before 
their eyes the covenant made between God and those that are 
faithful to his precepts. 

12. Thou wilt show mercy with regard to my sins, and their 
pardon will cause Thy glory to shine forth all the more brightly 
because they have been grievous and many. 

13. Who is the man that truly fears God? It is he to whom 
the Lord has taught the way he has chosen to walk. 3 

14. His soul shall dwell in good things, that is, it shall be 
continually enriched with goods spiritual and temporal ; and 

1 True way, that does not deceive nor mislead : Omnia mandata tua, 
vt ri/as.AU thy statutes are truth (Fs. cxviii. 86). 

J Twofold explanation of what we read in the preceding verse.: 
Ltgem dabit delinquentibus. The prophet says, as Bellarmine remarks, 
that this is not understood of all sinners, but only of those that are 
humble and meek, submissive to the divine teachings, and well dis 
posed to receive them. He still rests upon this explanation in the fol 
lowing verse. 

3 This verse is obscure. According to Menochius, the first part is not 
interrogative but is expressive of admiration, as if it were said : How 
happy is the man that fears the Lord ! The prophet then describes in 
this same verse and in the following verses the happiness of him who 
fears God. 

408 Tuesday at Prime. 

his children, following his good example, shall be heirs of the 
Promised Land, that is, of heaven. 

15. " Testamentum ipsius, lit manifestetur zllis." To those to 
whom he manifests the covenant that he has made to protect 
his faithful servants. 

1 6. I will then keep my eyes ever fixed upon the Lord, for he 
it is that shall deliver me from the snares that Thy enemies lay 
for me. 

17. My God, turn Thy eyes towards me, and have pity upon 
me, for I am alone and poor, and my enemies are many and 

18. " De necessitatibus" According to the Hebrew: De 
pressures Distresses. 

19. " Delicta mea." My sins, which I know to be the cause 
of my affliction. 

21. "Non erubescam, quoniam speravi in te." Verily I shall 
not be confounded, after having placed all my confidence in Thee. 

22. The just and the upright of heart have united to defend 
me, seeing that I have put my trust in Thee. 

23. Have pity on those that belong to the people of Israel, 
and deliver them from all their affliction. 

Psalm I I. XX V. of Psalter. 409 

, Wednesday at Prime. 

This psalm teaches all those that are unjustly persecuted what vir 
tues they should practise during their trial. Moreover, it makes and 
explains in detail what are the dispositions with which we should ap 
proach the altar, whether to communicate or to offer the holy Sacrifice. 

i. JUDICA me Domine, quo- i. JUDGE me, O Lord, for I 
niam ego in innocentia mea have walked in my innocence : 
ingressus sum : et in Domino and I have put my trust in the 

sperans non infirmabor. 

2. Proba me Domine, et 
tenta me : ure renes meos et 
cor meum. 

3. Quoniam misericordia tua 

Lord, and shall not be weak 

2. Prove me, O Lord, and 
try me : burn my reins and my 

3. For thy mercy is before 

ante oculos meos est : et com- my eyes : and I am well pleased 

with thy truth. 

4. I have not sat with the 

vanitatis: et cum iniqua ge- council of vanity ^neither will 
rentibus non introibo. 

placui in veritate tua. 

4. Non sedi cum concilio 

5. Odivi ecclesiam malig- 
nantium : et cum impiis non 

6. Lavabo inter innocentes 

I go in with the doers of un 
just things. 

5. I have hated the assembly 
of the malignant: and with 
the wicked I will not sit. 

6. I will wash my hands 

meas: et circumdabo among the innocent: and will 

altare tuum Domine : 

compass thy altar, O Lord. 

7. Ut audiam vocem laudis, 7- That I may hear the voice 
et enarrem universa mirabilia of thy praise : and tell of all 
tua. thy wondrous works. 

8. Domine dilexi decorem 8. I have loved, O Lord, the 
domus tuae, et locum habita- beauty of thy house : and the 

tionis gloriae tuae. 

9. Ne perdas cum impiis 
Deus animam meam : et cum 
viris sanguinum vitam meam : 

10. In quorum manibus ini- 

place where thy glory dwelleth. 

9. Take not away my soul, 
O God, with the wicked : nor 
my life with bloody men : 

10. In whose hands are ini- 

quitates sunt : dextera eorum quities : their right hand is filled 

repleta est muneribus. 

11. Ego autem in innocentia 
mea ingressus sum : red i me 
me, et miserere inei. 

with gifts. 

ii. But as for me, I have 
walked in my innocence : re 
deem me, and have mercy on 

4 TO Wednesday at Prime, 

12. Pes meus stetit in direc- 12. My foot hath stood in the 
to : in ecclesiis benedicam te direct way : in the churches I 
Domine. will bless thee, O Lord. 

1. Be my judge against my persecutors, since I present 
myself with an unblemished conscience, having nothing to re 
proach myself with ; I hope that Thou wilt not permit that I 
be declared guilty. 

2. Try my fidelity ; put to the test in the fire of tribulation 
my heart and all its secret folds. 

3. I abide in peace, because I have not lost sight of Thy 
mercy, and have tried to live according to the truth, that is, 
Thy law. 1 

4. I have avoided the company of vain and lying men, 2 and 
I will ever guard against entering the society of the wicked. 

5. " Malignantium" Malicious persons, who turn even good 
actions to evil. 

6. 7. 3 I will seek to wash my hands, that is, to purify my 
self together with the just; and so united with them, I will 
also join in surrounding Thy altar; that there I may hear the 
voices of those that praise Thee ; and that 1 may publish all the 
marvels that Thou hast wrought. 

10. They commit acts of injustice in order to receive gifts. 

1 See the preceding psalm, v. 5 and n. 

2 " Cum concilia vanitatis." Bellarmine with Theodoret thinks that 
here there is question of the worship of idols. 

3 The prophet has just said what he abhors and what he desires to 
flee from; he now speaks of what he loves and what he wishes to prac 
tise so as to be preserved from the misfortune of the wicked and to share 
in the felicity of the saints. 

Psalm II. XXI L of Psalter. 4 1 1 

Thursday at Prime. 

The principal end of this psalm is to represent God as a good shep 
herd who omits nothing, so that in the order of eternal salvation his 
servants may be abundantly provided with help and spiritual means. 
The verses i, 2, 6, and 7 plainly refer to this pre-eminent benefit, which 
consists in the partaking of the body and blood of Jesus Christ. 

1. DOM IN US regit me, et 
nihil mini deerit : in loco 
pascuae ibi me collocavit. 

2. Super aquam refectionis 
educavit me: animam meam 

3. Deduxit me super semi- 
tas justitiae, propter nomen 

4. Nam et si ambulavero in 
medio umbrae mortis, n o n 
timebo mala : quoniam tu me- 
cum es. 

5. Virga tua, et baculus 
tuus : ipsa me consolata sunt. 

6. Parasti in conspectu meo 
mensam, adversus eos, qui 
tribulant me. 

7. Impinguasti inoleo caput 
meum : et calix meus inebrians 
quam prseclarus est ! 

8. Et misericordia tua sub- 
sequetur me: omnibus diebus 
vitae meae. 

9. Et ut inhabitem in domo 
Domini, in longitudinem 

1. THE Lord ruleth me : and 
I shall want nothing. He hath 
set me in a place of pasture. 

2. He hath brought me up, 
on the water of refreshment : 
he hath converted my soul. 

3. He hath led me on the 
paths of justice, for his own 
name s sake. 

4. For though I should walk 
in the midst of the shadow of 
death, I will fear no evils, for 
thou art with me. 

5. Thy rod and thy staff, 
they have comforted me. 

6. Thou hast prepared a 
table before me, against them 
that afflict me. 

7. Thou hast anointed my 
head with oil ; and my chalice 
which inebriateth me, how 
goodly is it ! 

8. And thy mercy will follow 
me all the days of my life. 

9. And that I may dwell in 
the house of the Lord unto 
length of days. 

2. He has nourished me near waters that flow in the very 
place of my pasturage ; and when my soul like a silly, wayward 
sheep, went away from him, he brought it back again to his 

4. "In medio umbra mortis" In the midst of a thousand 
dangers that seem to me to be the figure of death. 

412 Thursday at Prime. 

5. The shepherd s crook and the staff which Thou hast in 
hand console me ; for with the crook Thou correctest me when 
I go out of the path, and with the staff Thou dost drive away 
the wolves that seek to devour me. " Virga." Some com 
mentators understand by this the Blessed Virgin Mary, who 
was called Virga de radice Jesse a rod out of the root of Jesse 
(Is. xi. i), of whom was born Jesus. 1 

6. Thou hast prepared before me a table where I shall take a 
food that will make me strong against my enemies. By this 
table we may well understand the altar, where we receive as 
food the body of Jesus Christ, which renders us strong against 
all the assaults of hell. 

7. " /;/ oleo." With the unction of Thy grace. 2 " Calix metis 
mebrians." The chalice that Thou offerest me contains a wine 
that holily inebriates him that drinks it, making him forget the 
world to remember only Thee and Thy love. " Quam prceclarus 
est!" How noble and precious is it ! 

9. "In longitudinem dierum." During all eternity. 

1 In the same mystical sense by " Bacillus" is understood the cross, 
which was the instrument of our salvation. Here ends the allegory of 
the shepherd and the sheep. 

2 Amongst the Orientals it was the custom, as Bellarmine remarks, 
to provide at feasts precious unguents for the guests; hence our Lord 
said to Simon the Pharisee: Oleo caput meum non unxisti My head 
with oil thou didst not anoint (Luke, vii. 46). In these two verses, 6 
and 7, the psalmist employing another allegory speaks to God as to a 
generous host who treats him magnificently while his enemies seek to 
fill him with bitterness. He is thus consoled in the midst of his grief 
according to what is said in Psalm xciii. 19; and as St. Paul has so well 
proved (2 Cor. vii. 4). He then finishes the psalm, v. 8, 9, by express- 
iflg his confidence in obtaining from the divine mercy the grace of final 

Psalm I I. XXL of Psalter. 


i Friday at Prime. 


This psalm is to be understood in the literal sense of Jesus Christ, 
and especially of the prayer which he said before his death from the 
height of the cross, as also of his glorious resurrection. According to 
Cardinal Bellarmine, it would be an act of temerity to seek to turn it to 
any other sense. We have then in this psalm an express prophecy of 
all that which our Lord suffered when dying on the cross. 

i. DEUS Deus meus, respice i. O GOD, my God, look 
in me: quare me dereliquisti ? upon me: why hast thou for- 
longe a salute mea verba delic- saken me ? Far from my sal 
vation are the words of my 

2. O my God, I shall cry by 

hear : 

and by night, and it shall not 
be reputed as folly in me. 

3. But thou dwellest in the 
holy place, the praise of Israel. 

4. In thee have our fathers 

torum meorum. 

2. Deus meus clamabo per 

diem, et non exaudies : et day, and thou wilt not 

nocte, et non ad insipientiam 


3. Tu autem in sancto ha- 
bitas, Laus Israel. 

4. In te speraverunt patres 

nostri: speraverunt et liberasti hoped: they have hoped, and 


5. Ad te clamaverunt, et 
salvi facti sunt : in te sperave 
runt, et non sunt confusi. 

6. Ego autem sum verm is, 
et non homo : opprobrium 
hominum, et abjectio plebis. 

7. Omnes videntes me de- 
riserunt me : locuti sunt labiis, 
et moverunt caput. 

8. Speravit in Domino, eri- 

thou hast delivered them. 

5. They cried to thee, and 
they were saved : they trusted 
in thee, and were not con 

6. But I am a worm, and no 
man : the reproach of men, and 
the outcast of the people. 

7. All they that saw me have 
laughed me to scorn : they 
have spoken with the lips, and 
wagged the head. 

8. He hoped in the Lord, let 

piat eum : salvum faciat eum, him deliver him : let him save 

quoniam vult eum. 

9. Ouoniam tu es, qui ex- 
traxisti me c?e ventre : spes 
mea ab uberibus matris meae. 
In te projectus sum ex utero : 

him, seeing he delighteth in 

9. For thou art he that hast 
drawn me out of the womb : 
my hope from the breasts of 
my mother. I was cast upon 
thee from the womb : 


Friday at Prime. 

10. De ventre matris mese 
Deus meus es tu, ne disces- 
seris a me. 

11. Quoniam tribulatio pro- 
xima est : quoniam non est qui 

12. Circumdederunt me vi- 
tuli multi : tauri pingues 
obsederunt me. 

13. Aperuerunt super me os 
suum, sicut leo rapiens et 

14. Sicut aqua effusus sum : 
et dispersa sunt omnia ossa 

15. Factum est cor meum 
tamquam cera liquescens in 
medio ventris mei. 

16. Aruit tamquam testa vir 
tus mea, et lingua mea adhsesit 
faucibus meis : et in pulverem 
mortis deduxisti me. 

17. Quoniam circumdede- 
runt me canes multi : concilium 
malignantium obsedit me. 

18. Foderunt manus meas et 
pedes meos : dinumeraverunt 
omnia ossa mea. 

19. Ipsi vero considerave- 
runt et inspexerunt me : divi- 
serunt sibi vestimenta mea, et 
super vestem meam miserunt 

20. Tu autem Domine ne 
elongaveris auxilium tuum a 
me : ad defensionem meam 

21. Erue a framea Deus ani- 
mam meam : et de manu canis 
unicam meam : 

22. Salva me ex ore leonis : 
et a cornibus un icornium 
humilitatem meam. 

23. Narrabo nomen tuum 
fratribus meis : in medio eccle- 
siae laudabo te. 

24. Oui timetis Dominum 

10. From my mother s womb 
thou art my God : depart not 
from me. 

11. For tribulation is very 
near : for there is none to help 

12. Many calves have sur 
rounded me : fat bulls have be 
sieged me. 

13. They have opened their 
mouths against me, as a lion 
ravening and roaring. 

14. I am poured out like 
water; and all my bones are 

15. My heart is become like 
wax melting in the midst of 
my bowels. 

1 6. My strength is dried up 
like a potsherd, and my tongue 
hath cleaved to my jaws : and 
thou hast brought me down 
into the dust of death. 

17. For many dogs have en 
compassed me : the council of 
the malignant hath besieged 

18. They have dug my hands 
and feet. They have num 
bered all my bones. 

19. And they have looked 
and stared upon me. They 
parted my garments amongst 
them ; and upon my vesture 
they cast lots. 

20. But thou, O Lord, re 
move not thy help to a dis 
tance from me; look towards 
my defence. 

21. Deliver, O God, my soul 
from the sword : my only one 
from the hand of the dog. 

22. Save me from the lion s 
mouth ; and my lowness from 
the horns of the unicorns. 

23. I will declare thy name 
to my brethren : in the midst 
of the church will I praise thee. 

24. Ye that fear the Lord, 

Psalm II. XXL of Psalter. 

4 S 

laudatceum : universum semen 
Jacob glorificate eum : 

25. Timeat eum omne semen 
Israel : quoniam non sprevit, 
neque despexit deprecationem 
pauperis : 

2.6. Nee avertit faciem suam 
a me : et cum clamarem ad 
eum, exaudivit me. 

27. A pud te laus mea in ec- 
clesia magna: vota mea red- 
dam in conspectu timentium 

28. Edent pauperes, et sa- 
turabuntur: et laudabunt Do- 
minum qui requirunt eum : 
vivent corda eorum in ssecu- 
lum saeculi. 

29. Reminiscentur et con- 
vertentur ad Dominum uni- 
versi fines terrse : 

30. Et adorabunt in conspec 
tu ejus universae familiae Gen 

31. Quoniam Domini est 
regnum : et ipse dominabitur 

32. Manducaverunt et ado- 
raverunt omnespingues terrae: 
in conspectu ejus cadent omnes 
qui descendunt in terrain. 

33. Et anima mea illi vivet : 
et semen meum serviet ipsi. 

34. Annuntiabitur Domino 
generatio ventura: et annun- 
tiabunt coeli justitiam ejus 
populo qui nascetur, quern 
fecit Dominus. 

praise him : all ye the seed oi 
Jacob, glorify him. 

25. Let all the seed of Israel 
fear him : because he hath not 
slighted nor despised the sup 
plication of the poor man. 

26. Neither hath he turned 
away his face from me : and 
when I cried to him he heard 

27. With thee is my praise 
in a great church : I will pay 
my vows in the sight of them 
that fear him. 

28. The poor shall eat and 
shall be filled : and they shall 
praise the Lord that seek him : 
their hearts shall live forever 
and ever. 

29. All the ends of the earth 
shall remember, and shall be 
converted to the Lord : 

30. And all the kindreds of 
the Gentiles shall adore in his 

31. For the kingdom is the 
Lord s ; and he shall have 
dominion over the nations. 

32. All the fat ones of the 
earth have eaten and have 
adored : all they that go down 
to the earth shall fall before 

33. And to him my soul shall 
live: and my seed shall serve 

34. Here shall be declared to 
the Lord a generation to 
come : and the heavens shall 
show forth his justice to a 
people that shall be born, which 
the Lord hath made. 

i. My God, look upon the affliction in which I am; why 
hast Thou abandoned me ? I see well that my sins, 1 that is, 
the sins of my people, which I have taken upon myself to 

1 " Verba delictorum meorum" According to Bellarmine and Meno- 
chius this is a Hebraism for Dclicta mea. 

41 6 Friday at Prime. 

expiate, as if they were my own. Keep me far from my salva 
tion, that is, make it impossible for me not to die. We make 
here the following observation on the abandonment of Jesus 
Christ : It is certain that the divine Word did not abandon the 
humanity of Jesus Christ when he was dying upon the cross. 
But why did our Saviour say : Dens metis, Dens meus, ut quid 
dereliquisti me? My God, my God, why hast Thou forsaken 
me? (Matt, xxvii. 46.) St. Leo answers: Vox ista doctrina est. 
non querela That voice utters teaching, not complaint (De 
Pass. s. 1 6). Jesus Christ did not thus speak to the eternal 
Father to be delivered from death, nor was he speaking of his 
own abandonment, but of the abandonment of grace, of which 
all men would have remained deprived if he had not died for 
our salvation. He was praying then in our name, that we 
might be delivered from eternal death ; in our name also he 
prayed for his resurrection, to make us also have a share 
therein. So that he then put himself in our place, and thus 
prayed not to be abandoned, whilst at the same time he 
offered up his own death in order to save us from the abandon 
ment that we had deserved, and he did not die himself until he 
had at first made our salvation secure. This is the reason why, 
towards the end of the psalm, he gives thanks to his Father, 
and sings the fruits of his victory. 

2. I invoke Thee by day, and Thou dost not hear me ; I in 
voke Thee also by night ; ah ! attribute not my prayers to im 
prudence and indiscretion. 1 

3. " Lans Israel." Thou art the praise of Israel on account 
of the many graces that Thou hast vouchsafed to him; but 
now it seems to me that Thou wilt not listen to me. 

4. Our Lord is here speaking of the deliverance which the 
holy Fathers under the Old Law were to obtain by his death. 

6. " Sum vermis, et non homo" Behold ! I am no longer 
looked upon as a man, but as a worm of the earth. 

1 " Et non ad insipientiam mihi." St. Jerome translates: Nee est 
silentium mi hi. This verse, which is interpreted in many various ways, 
we prefer to interpret thus: 1 will invoke Thee during my life, so that 
this chalice, this cruel death, may move away from me, and Thou wilt 
not hear me; but I will invoke Thee after my death so that Thou.mayest 
resuscitate me, and then Thou wilt not keep silence in my regard, but 
wilt hear me. 

Psalm //. XXL of Psalter. 417 

7. All seeing me reduced to this miserable state have set 
themselves to mock me: they have spoken against me, and 
insult me by wagging their heads. A reference to the words 
that we read in the Gospel : Pratereuntes autem blasphemabant 
eum, moventes capita suaAnd they that passed by blasphemed 
him, wagging their heads (Matt, xxvii. 39). 

8. They have said : He put his hope in the Lord ; let then 
the Lord deliver him, since he has a will for him and protects 
him. 1 Moreover, we read in the Gospel : Confidit in Deo ; libe- 
ret mine, si vult ettmHc trusted in God ; let him now deliver 
him, if he will have him (Matt, xxvii. 43). 

9. 10. It was Thou, O Lord, who hast drawn me out of the 
womb of my mother, and from her breasts; since then I have 
placed in Thee all my hopes ; I have always acknowledged Thee 
for my God ; in mercy, then, do not abandon me.- 

ii. Bellarmine says that Jesus Christ is here speaking of his 
death which is approaching, as what precedes and what fol 
lows clearly prove. 

I2. 3 By bulls are meant the chief priests and Pharisees, who 
by their sharp words and mocking jeers, as if with thrusts of 
horns, insulted Jesus Christ, saying: Altos salvos fecit, setpsum 
non potest salvum facer e ; si rex Israel est, descendat mine de 
cruce, et credemus ei He saved others ; himself he cannot save ; 
if he be the king of Israel, let him now come down from the 
cross, and we will believe him (Matt, xxvii. 42). 

13, "Sicut leo rapiens et rugiensr Like so many famished 
lions greedy to devour me, roaring with rage Such were, the 
Jews when they cried out to Pilate : Tolle, tolle ; crucifige eum 
Away with him, away with him, crucify him (John, xix. 15). 

14. " Sicut aqua effusus sum." I am spent of all my strength 

Vult eum." A Hebraism, say the interpreters, for Amat cum. 
This then signifies: If it is true that God is with him, as he assures us. 
" Quondam." Bellarmine observes that this particle does not 
always mark the cause, but that it is often put for the conjunction Et 
or Autem, and that it is even at times redundant, like a simple orna 
ment. " In te project us sum ex utero." Allusion, says Canon Gaume, 
to the ancient custom of putting the child on the knees of the father 
after it is born. 

" Vituli" There are some that understand by this the men of the 

4i 8 Friday at Prime. 

through the shedding of my blood, which has poured forth 
from my body like water from a vase. " Dispersal Accord 
ing to the Hebrew : Divulsa Torn from their sockets, out of 

15. Notwithstanding all that, my heart, far from being hard 
ened against my enemies, has become soft like melted wax, 
through the compassion that I have for their evils. 1 

1 6. " t in pulverem mortis deduxisti me." In short, Thou 
hast, O my God, brought me to lie beneath the dust of the 
tomb that covers the dead. 

1 8. They have pierced my hands and my feet with nails; 
they have so stretched my body upon the cross that all my 
bones can be counted. In these words David clearly describes 
the crucifixion of Jesus Christ ; thus St. Jerome, St. Augustine, 
Theodoret, and Euthymius explain the passage. 

19. My executioners after crucifying me have set themselves 
to watch me with contempt, and to gaze upon my sufferings 
with complacency. They have parted my garments among 
them, and for my under-tunic, which was woven entire, and 
without seam, they cast lots. This text is quoted in the Gospel 
where we read : Ut impleretur quod dictum est per Prophetam, 
dicentem : Diviserunt sibi, etc. That it might be fulfilled which 
was spoken by the prophet, saying : They divided my garments, 
etc. {Matt, xxvii. 35). This is a certain proof that our Saviour 
died naked upon the cross. 

21. Save my life promptly from the sword of death by raising 
up my body after I shall be dead. Cause my soul, which appears 
now left alone and abandoned, to triumph over the infernal 

22. Save me from the lion, which keeps its mouth open to 
devour me ; and protect my weakness from the assaults of 
these ferocious unicorns. 

23. The prophet here speaks more expressly of the resurrec 
tion of our Lord, and of the fruit that it would produce, 
namely, the conversion of the Gentiles. He says : I will 
publish the glory of Thy name by means of my brethren the 
apostles, etc. 

1 It is thus that he went so far as to pray for them by excusing them, 
saying: Pater, dindtte illis; non enim sciunt quid facittnt. Father, 
forgive them, for they know not what they do (Luke, xxiii. 34). 

Psalm IILCX VIII. of Psalter. 4 1 9 

24. " Semen Jacob." By this is meant Christians who have 
the faith of Jacob. 

25. " Pauperise This poor man is Jesus Christ himself, who 
died upon the cross naked and abandoned by all. 

27. I will praise Thee, O Lord, in the great assembly, the 
Church of the faithful gathered together from all the nations. 
In their presence I will pay my vows, renewing my sacrifice, by 
the ministry of my priests. 

28. The poor in spirit, who are conscious of their spiritual 
misery, shall feed upon and be satiated with grace; and they 
that seek the Lord shall praise him, and hence their souls shall 
live eternally. 

29. 30. All the nations even to the farthest bounds of the 
earth shall call to mind the benefits of God, and the mysteries 
of the Redemption, which shall be preached to them, and they 
shall be converted to the Lord ; so that all the nations of the 
Gentiles shall enter the Church to adore the true God. 

32. Not only the poor, but also " Pingues terra" the great 
and powerful of the earth, who abound in riches, shall eat at 
the table of the Lord, and shall adore him ; and in bowing 
down to adore, they shall humble themselves even to the earth. 
" /;/ terrain." According to the Hebrew : /// pulverem To the 
dust. Hence this other interpretation, which is also probable : 
All men, who since they are mortal must return to dust, shall 
prostrate themselves before him. 

34. ] The generation to come of believers shall receive the 
good tidings of the Lord, that is to say, the knowledge of the 
faith; and the heavens, or heavenly men, shall publish the 
justice of God, or the justice of faith, which makes men just, 
to the new people that shall be born to the life of grace; a 
people which the Lord has made, that is, a special people of 
God, created in Jesus Christ. 


In the Hebrew text the first eight verses of this psalm begin each by 
the first letter of the alphabet, the eight following by the second, and 
so on with the twenty-two letters of the alphabet. This seems to have 
been done to help the memory. The learned say that this psalm is so 

1 " Annuntiabitur Domino gencratio vcntura." Bellarmine thus 
explains this phrase: Annuntiabitur Dominus gencrationi vcntura;. 

Friday at Prime. 

long because it was composed with a view of giving pious and profit 
able occupation to the people who used to recite or chant it on their 
way three times a year when they visited the Temple. It is filled with 
praises of the divine law, 1 with prayers for grace to observe it per 
fectly, with petitions for help in the dangers that beset us, whether on 
the part of men, or especially of the evil spirits who seek to destroy 
the life of our soul. In the divine Office the psalm is divided into 
eleven parts of sixteen verses each, distributed among the Little Hours, 
namely : Prime, Terce, Sext, and None. As the Little Hours are 
always the same, and have to be recited daily, it will be of much help 
when reciting them to give the attention of the mind to the petitions 
which the verses contain. 

1. BEATI immaculati in via: i. BLESSED are the unde- 
qui ambulant in lege Domini. filed in the way, who walk in 

the law of the Lord. 

2. Beati, qui scrutantur tes- 2. Blessed are they that 
timonia ejus: in toto corde search his testimonies: that 
exquirunt eum. seek him with their whole 


3. Non enim qui operantur 3. For they that work ini- 
iniquitatem ; in viis ejus am- quity, have not walked in his 
bulaverunt. ways. 

4. Tu mandasti mandatatua 4. Thou hast commanded 
custodiri nimis. thy commandments to be kept 

most diligently. 

5. Utinam dirigantur vise 5. O that my ways may be 
meae, ad custodiendas justifi- directed to keep thy justifica- 
cationes tuas. tions! 

6. Tune non confundar, cum 6. Then shall I not be con- 
perspexero in omnibus man- founded, when I shall look into 
datis tuis. all thy commandments. 

1 This holy law is designated almost in every verse of this psalm 
under various names, which express its different characteristics ; these 
names are : Eloqtiium, repeated five times; Eloquia, four times; Judi- 
cium, twice; Judicia, thirteen \\mes\justijicationes, twenty-eight times; 
Lex, twenty-seven times; Mandatum, twice; Mandata, thirty-six times; 
Sermones, four times; Testinionia, twenty-two times; Verbiim, once; 
Verba, four times; Veritas, once; Via, once; Vi<z, three times. It is 
noteworthy that several of these words are employed here and there in 
the sense of a Promise, namely: Eloquium, ten times; Eloquia, once; 
Judicium, twice; Sermones, once; Verbum, seven times; Verba, once. 
They refer to the promises of help or of reward, and this also relates to 
the fulfilment of the law. 

Psalm IILCXVIIL of Psalter. 42 

7. Confitebor tibi in direc- 
tione cordis: in eo quod didici 
judicia justitiae tuse. 

8. Justificationes tuas custo- 
diam : non me derelinquas us- 

9. In quo corrigit adolescen- 
tior viam suam ? in custodi- 
endo sermones tuos. 

10. In toto corde meo exqui- 
sivi te : ne repellas me a man- 
datis tuis. 

11. In corde meo abscondi 
eloquia tua: ut non peccem 

12. Benedictus es Domine: 
doce me Justificationes tuas. 

13. In labiis meis, pronun- 
tiavi omnia judicia oris tui. 

14. I n via testimoniorum 
tuorum delectatus sum, sicut 
in omnibus divitiis. 

15. In mandatis tuis exerce- 
bor: et considerabo vias tuas. 

16. In justificationibus tuis 
meditabor: non obliviscar ser 
mones tuos. 

17. Retribue servo tuo, vivi- 
fica me: et custodiam sermo 
nes tuos. 

1 8. Revela oculos meos : et 
considerabo mirabilia de lege 

19. Incola ego sum in terra: 
non abscondas a me mandata 

20. Concupivit anima mea 
desiderare Justificationes tuas, 
in ornni tempore. 

21. Increpastisuperbos: ma- 
ledicti qui declinant a manda 
tis tuis. 

22. Aufer a me opprobrium, 

7. I will praise thee with up 
rightness of heart, when I shall 
have learned the judgments of 
thy justice. 

8. I will keep thy justifica 
tions: O do not thou utterly 
forsake me ! 

9. By what doth a young 
man correct his way? by ob 
serving thy words. 

10. With my whole heart 
have I sought after thee : let 
me not stray from thy com 

1 1 . Thy words have I hidden 
in my heart, that I may not sin 
against thee. 

12. Blessed art thou, O Lord : 
teach me thy justifications. 

13. With my lips I have pro 
nounced all the judgments of 
thy mouth. 

14. I have been delighted in 
thy way of thy testimonies, as 
in all riches. 

15. I will meditate on thy 
commandments: and I will 
consider thy ways. 

16. I will think of thy justi 
fications : I will not forget thy 

17. Give bountifully to thy 
servant, enliven me: and I 
shall keep thy words. 

1 8. Open thou my eyes : and 
I will consider the wondrous 
things of thy law. 

19. I am a sojourner on the 
earth : hide not thy command 
ments from me. 

20. My soul hath coveted to 
long for thy justifications, at 
all times. 

21. Thou hast rebuked the 
proud : they are cursed who 
decline from thy command 

22. Remove from me re- 

Friday at Prime. 

et contemptum : quia testimo- 
nia tua exquisivi. 

23. Etenim sederunt princi- 
pes, et adversum me loqueban- 
tur : servus autem tuus exerce- 
batur in justificationibus tuis. 

24. Nam et testimonia tua 
meditatio mea est : et consili- 
um meum justificationes tuse. 

25. Adhsesit pavimento ani- 
ma mea: vivifica me secundum 
verbum tuum. 

26. Vias meas enuntiavi, et 
exaudisti me : doce me justifi 
cationes tuas. 

27. Viam justificationum tu- 
arum instrue me : et exercebor 
in mirabilibus tuis. 

28. Dormitavit anima mea 
prse taedio : confirma me in 
verbis tuis. 

29. Viam iniquitatis amove 
a me : et de lege tua miserere 

30. Viam veritatis elegi : ju- 
dicia tua non sum oblitus. 

31. Adhsesi testimoniis tuis 
Domine : noli me confundere. 

32. Viam mandatorum tuo- 
rum cucurri, cum dilatasti cor 

proach and contempt : because 
I have sought after thy testi 

23. For princes sat, and 
spoke against me: but thy 
servant was employed in thy 

24. For thy testimonies are 
my meditation : and thy justi 
fications my counsel. 

25. My soul hath cleaved to 
the pavement: quicken thou 
me according to thy word. 

26. I have declared my ways, 
and thou hast heard me : teach 
me thy justifications. 

27. Make me to understand 
the way of thy justifications: 
and I shall be exercised in thy 
wondrous works. 

28. My soul hath slumbered 
through heaviness : strengthen 
thou me in thy words. 

29. Remove from me the 
way of iniquity: and out of 
thy law have mercy on me. 

30. I have chosen the way of 
truth : thy judgments I have 
not forgotten. 

31. I have stuck to thy testi 
monies, O Lord : put me not 
to shame. 

32. I have run the way of thy 
commandments, when thou 
didst enlarge my heart. 

1. " Immaculatiin via." Those that keep themselves with 
out stain in the course of their life. "In lege! Without 
deviating from the law. 

2. " Testimonia ejus" The divine commandments, which 
testify what is the will of God. 

3. "In mis ejus." According to his laws, which are the way 
to go in order to find him. 

5. Grant, O Lord, that my conduct may always be so directed 
that I keep Thy precepts. 1 

1 "Justificationes." The precepts of the divine law are thus called 
in Scripture because they are just, and because they that observe them 

Psalm II1.CXVIII. of Psalter. 423 

6. I shall not be confounded at Thy judgment, I have always 
the intention to observe what Thou dost command me. 

7. I will give thanks to Thee with an upright, sincere heart, 
for having taught me to observe Thy just commandments. 

8. I hope with Thy help to observe them faithfully ; O Lord ! 
cease not to assist me. 

9. " Viam suam" The errors of his life, of his conduct. 

10. " Nc repellas me" Permit me not to go astray. 

11. I have endeavored to impress Thy laws on my heart, in 
order to avoid in any way to offend Thee. 

12. Thou art blessed by Thy creatures for the graces that 
Thou vouchsafest them. Grant me the grUce to know Thy 

13. My voice has published all the laws that have come from 
Thy mouth. 1 

17. Restore to me the life that I have lost through sin, and 
thus re-established in Thy grace, I shall be faithful to Thee. 

1 8. Enlighten me with Thy light, and thus I shall see how 
admirable is Thy law. 

19. I am a pilgrim here below, always exposed to go astiay; 
wherefore conceal not from me Thy precepts, by the observ 
ance of which I hope to arrive at the heavenly country. 

20. I desire with all my heart to keep Thy law now and for 
ever. 2 

21. " Super bos ." Those who through pride refuse to obey 

22. Deliver me from the reproach of seeing myself despised 
and cursed by Thee, so that the devil should be able to say of 
shall be found just before the divine Judge. Factores legis justifica- 
[nmturTha doers of the law shall be justified (Rom. ii. 13). 

" Judicia justitia- tuce. " The sentences, decrees, the rules of con 
duct that Thou hast established according to Thy justice. In this verse 
and the three following verses the prophet expresses his affection for 
the law of God; it is always in his mouth, in his will, in his intelligence, 
and in his memory. 

2 Desire and petition for persevering in fervor. In verses 17 to 32 
the prophet makes us ask for the grace to avoid or to overcome what 
hinders us from practising well the law of God; namely, the death of 
the soul, the passions that make one blind, the dangers of the world, 
tepidity, pride, the devil, human respect, earthly affections, ignorance, 
tediousness, discouragement, sadness. 

424 Friday at Prime. 

me : I have conquered him, I have made him fall. Thus we 
read in Psalm xii. 4: Nequando dicat inimicus meus : Prcevalni 
adversus eum Lest my enemy say at any time, I have prevailed 
against him. Preserve me from this misery, because I wish to 
accomplish in all things Thy holy will. 

23, 24. The powerful ones of the earth have designedly set 
themselves to speak evil of me ; but Thy servant, nevertheless, 
has not ceased to exercise himself in all Thy just ordinances; 
for I meditate ever upon these testimonies of Thy will, and they 
counsel me how I should conduct myself. 

25. " Pavimento." According to the Hebrew: Pulveri To 
the dust. My soul has become attached to the earth, and thus 
has lost the life of Thy grace. Restore to me, O Lord, this life 
according to the promise that Thou hast made to hear him that 
prays. 1 

26. I have exposed to Thee the disorders of my life, and my 
needs, and when imploring Thy mercy Thou didst hear me. 
Deign then to teach me what I must do in future to observe all 
Thy precepts. 

27. Instruct me how to walk always in the way of Thy com 
mandments, and so shall I exercise myself in keeping Thy pre 
cepts, which are wonderful, that is, difficult, nay, impossible to 
observe without Thy help, but easy with Thy grace, 

28. My soul has slumbered, that is, has become lukewarm in 
Thy service, through the weariness that I found therein. Give 
me strength to fulfil whatever Thou commandest me. 

29. " De lege tua, miserere met" According to the Hebrew: 
Et legem tuam dona mihi And give me Thy law. In Thy 
mercy grant me the grace to keep Thy law. 

30. I have chosen to walk in the way of truth, that is, of faith 
and of Thy holy precepts, which I have not forgotten. 

31. Thou hast given me the grace of being enamoured of 
Thy law; suffer me not to merit the shame of trangressing it. 

32. I have made rapid progress in the way of Thy command 
ments when Thou hast enlarged my heart by Thy grace, in 
flaming it with Thy holy love. 

1 Or, " Vivifica me secnndum verbum tuum." Make me live con 
formably to Thy law. 

Psalm C XVI II. 


Terce throughout the Week. 
PSALM CXVIII. (Continued.*) 

33. Legem pone mihi Do- 
mine viam justificationum tua- 
rum : et exquiram earn semper. 

34. Da mihi intellectum, et 
scrutabor legem tuam : et cus- 
todiam illam in toto corde 

35. Deduc me in semitam 
mandatorum tuorum : quia ip- 
sam volui. 

36. Inclinacor meum in tes- 
timonia tua : et non in avari- 

37. Averte oculos meos ne 
videant vanitatem : in via tua 
vivifica me. 

38. Statue servo tuo eloqui- 
um tuum, in timore tuo. 

39. Amputa opprobrium me 
um, quod suspicatus sum : quia 
judicia tua jucunda. 

40. Ecce concupivi mandata 
tua: in aequitate tua vivifica 

41. Et veniat super me mi- 
sericordia tua Domine : salu- 
tare tuum secundum eloquium 

42. Et respondebo expro- 
brantibus mihi verbum : quia 
speravi in sermonibus.tuis. 

43. Et ne auferas de ore meo 
verbum veritatis usquequaque : 
quia in judiciis tuis superspe- 

44. Et custodiam legem tu 
am semper : in sseculum et in 
saeculum saeculi. 

33. Set before me for a law 
the way of thy justifications, 

Lord : and I will always seek 
after it. 

34. Give me understanding, 
and I will search thy law ; and 

1 will keep it with my whole 

35. Lead me into the path 
of thy commandments; for this 
same I have desired. 

36. Incline my heart unto thy 
testimonies and not to covet- 

37. Turn away my eyes that 
they may not behold vanity: 
quicken me in thy way. 

38. Establish thy word to thy 
servant, in thy fear. 

39. Turn away my reproach, 
which I have apprehended : for 
thy judgments are delightful. 

40. Behold I have longed 
after thy precepts: quicken 
me in thy justice. 

41. Let thy mercy also come 
upon me, O Lord : thy salva 
tion according to thy word. 

42. So shall I answer them 
that reproach me in any thing; 
that I have trusted in thy 

43. And take not thou the 
word of truth utterly out of 
my mouth : for in thy words, 
I have hoped exceedingly. 

44. So shall I always keep 
thy law : forever and ever. 


Terce throughout tJie Week. 

45. Et ambulabam in latitu- 
dine: quia mandata tua exqui- 

46. Et loquebar in testimo- 
nils tuis in conspectu regum : 
et non confundebar. 

47. Et meditabar in manda- 
tis tuis, quae dilexi. 

48. Et levavi manus meas ad 
mandata tua, quse dilexi : et 
exercebar in justificationibus 

45. And I walked at large: 
because I have sought after 
thy commandments. 

46. And I spoke of thy testi 
monies before kings : and I was 
not ashamed. 

47. I meditated also on thy 
commandments, which I loved. 

48. And I lifted up my hands 
to thy commandments, which 
I loved : and ! was exercised in 
thy justification. 

49. Memor esto verbi tui 
servo tuo, in quo mihi spem 

50. Haec me consolata est in 
humilitate mea : quia eloqui- 
um tuum vivificavit me. 

51. Superbi inique agebant 
usquequaque : a lege autem 
tua non declinavi. 

52. Memor fui judiciorum 
tucrum a sseculo Domine: et 
consolatus sum. 

53. Defectio tenuit me, pro 
peccatoribus derelinquentibus 
legem tuam. 

54. Cantabiles mihi erant jus- 
tificationes tuse, in loco pere- 
grinationis mese. 

55. Memor fui nocte nominis 
tui Domine : et custodivi legem 

56. Hsec facta est mihi : quia 
justificationes tuas exquisivi. 

57. Portio mea Domine, dixi 
custodire legem tuam. 

58. Deprecatus sum faciem 
tuam in toto corde meo : mise 
rere mei secundum eloquium 

59. Cogitavi vias meas : et 
convert! pedes meos in testi- 
monia tua. 

60. Paratus sum, et non sum 
turbatus: ut custodiam man 
data tua. 

49. Be thou mindful of thy 
word to thy servant, in which 
thou hast given me hope. 

50. This hath comforted me 
in my humiliation : because 
thy word hath enlivened me. 

51. The proud did iniqui- 
tously altogether: but I de 
clined not from thy law. 

52. I remembered, O Lord, 
thy judgments of old : and i 
was comforted. 

53. A fainting hath taken 
hold of me, because of the 
wicked that forsake thy law. 

54. Thy justifications were 
the subject of my song, in the 
place of my pilgrimage. 

55. In the night I have re 
membered thy name, O Lord : 
and have kept thy law. 

56. This happened to me : 
because I sought after thy 

57. O Lord, my portion, I 
have said, I would keep thy 

58. I entreated thy face with 
all my heart: have mercy on 
me according to thy word. 

59. I have thought on my 
ways: and turned my feet unto 
thy testimonies. 

60. I am ready, and am not 
troubled : that I may keep thy 

Psalm CXVI1L 


61. Funes pcccatorum cir- 
cumplexi sunt me : et legem 
tuam non sum oblitus. 

62. Media node surgebam 
ad confitendum tibi, super ju- 
dicia justificationis tuae. 

63. Particeps ego sum omni 
um timentium te : et custodi- 
entium mandata tua. 

64. MisericordiatuaDomine 
plena est terra : justificationes 
tuas doce me. 

65. Bonitatem fecisti cum 
servo tuo Domine, secundum 
verbum tuum. 

66. Bonitatem, et discipli- 
nam, et scientiam doce me: 
quia mandatis tuis credidi. 

67. Priusquam humiliarer, 
ego deliqui : propterea eloqui- 
um tuum custodivi. 

68. Bonus es tu : et in boni- 
tate tua doce me justificationes 

69. Multiplicata est super 
me iniquitas superborum : ego 
autem in toto corde meo scru- 
tabor mandata tua. 

70. Coagulatum est sicut lac 
cor eorum : ego vero legem 
tuam meditatus sum. 

71. Bonum mihi quia humi- 
liasti me : ut discam justifica 
tiones tuas. 

72. Bonum mihi lexoristui, 
super millia auri, et argenti. 

73. Manus tuse fecerunt me, 
et plasmaverunt me : da mihi 
intellectum, et discam mandata 

74. Oui timent te, videbunt 
me, et laetabuntur: quia in 
verba tua supersperavi. 

75. Cognovi Domine quia 

61. The cords of the wicked 
have encompassed me : but I 
have not forgotten thy law. 

62. I rose at mid night to give 
praise to thee ; for the judg 
ments of thy justification. 

63. I am a partaker with all 
them that fear thee, and that 
keep thy commandments. 

64. The earth, O Lord, is full 
of thy mercy : teach me thy 

65. Thou hast done well with 
thy servant, O Lord, according 
to thy word. 

66. Teach me goodness and 
discipline and knowledge: for 
I have believed thy command 

67. Before I was humbled I 
offended ; therefore have I kept 
thy word. 

68. Thou art good ; and in 
thy goodness teach me thy 

69. The iniquity of the proud 
hath been multiplied over me : 
but I will seek thy command 
ments with my whole heart. 

70. Their heart is curdled 
like milk; but I have medi 
tated on thy law. 

71. It is good for me that 
thou hast humbled me, that I 
may learn thy justifications. 

72. The law of thy mouth is 
good to me, above thousands 
of gold and silver. 

73. Thy hands have made me 
and formed me : give me under 
standing, and I will learn thy 

74. They that fear thee shall 
see me, and shall be glad : be 
cause I have greatly hoped in 
thy words. 

75. I know, O Lord, that thy 

428 Terce throughout the Week. 

aequitas judiciatua: et in veri- judgments are equity: and in 

tate tua humiliasti me. thy truth thou hast humbled 


76. Fiat misericordia tua ut 76. O ! let thy mercy be for 
consoletur me, secundum elo- my comfort, according to thy 
quium tuum servo tuo. word unto thy servant. 

77. Veniant mihi miseratio- 77. Let thy tender mercies 
nes tuse, et vivim : quia lex come unto me, and I shall live: 
tua mediiatio mea est. for thy law is my meditation. 

78. Cpnfundantur superbi, 78. Let the proud be 
quia injuste iniquitatem fece- ashamed, because they have 
runt in me : ego autem exerce- done unjustly towards me : but 
bor in mandatis tuis. I will be employed in thy com 

79. Convertantur mihi ti- 79. Let them that fear thee 
mentes te : et qui noverunt turn to me: and they that 
cestimonia tua. know thy testimonies. 

80. Fiat cor meum immacu- 80. Let my heart be unde- 
latum in justificationibus tuis, filed in thy justifications, that 
ut non confundar. I may not be confounded. 

33. " Legem pone mzhz." According to the Hebrew: Doce 
me Teach me. The passage is thus explained : Give me as a 
law Thy way, that is, the rule of Thy commandments, or, grant 
that I take not pleasure in the laws of the world and of the 
flesh, but only in Thy law, and thus I shall always seek to put 
it in practice. 

35. " Ipsam volui," Therein only I wish to walk. 

36. Incline my heart towards the observance of Thy law by 
means of Thy holy love, which by the weight of its influence 
inclines hearts to Thee, and deliver it from the concupiscence 
of earthly things. 

37. Turn away my eyes from looking at the vanities of the 
world, that I may avoid looking at them ; grant that I may live 
only for Thee, and that my life may consist in walking by the 
way that leads to Thee. 

38. ! Establish Thy law in the heart of Thy servant, so that 
he may pay attention to observe it through fear of displeasing 

39. Take from me the reproach that I dread, namely, of 

1 " Statue." Render firm and stable. This is a request for the gift 
of perseverance. We rn.iy remark that the same prayers under different 
forms are reproduced here and there in the course of the psalm. 

Psalm CXVIIL 429 

transgressing Thy precepts, which are so pleasant to those that 
observe them. 

40. I have set my heart upon Thy law; it is just, then, that 
Thou shouldst give me strength to observe it. 

41. Let Thy mercy come upon me, and Thy saving help ac 
cording to the promise that Thou hast made to him who prays 
to Thee in the name of the Saviour. 

42. To those that reproach me for living in this state of 
humiliation, I will answer that I hope in Thy promises, which 
can never fail. 1 

43. Permit not that I ever fail of telling the truth, for I have 
placed all my hopes in Thy judgments, which are full of mercy. 

45. By the effect of Thy love which enlarges hearts, I have 
found myself at large walking in the way of Thy precepts, for I 
have sought to observe them with exactness. 

49. " Vain nei." The promise that Thou hast made. 

50. This hope has consoled me in my tribulations, for Thy 
promise has given me strength to suffer them with patience. 

51. My enemies, proud of their power, have hitherto unjustly 
persecuted me, but I have never failed in the observance of Thy 

52. We here remark that we should fear the judgments of 
God if we are unfaithful to him ; but when we are faithful to 
him, with his help, which we shall certainly obtain if we are 
careful to ask it of him by prayer, the judgments of God should 
not terrify, but should rather console us ; for these judgments 
are full of joy and comfort, because full of mercy, as David says 
in verse 39: Judicia tua jucunda Thy judgments are pleasant. 
This is the reason why he adds in verse 43, that in his confi 
dence in these same judgments he places all his hope of salva 
tion : Quia in judtciis tuis supersperavi For in Thy judgments 
I have hoped exceedingly. 2 

53. I have felt myself as if fainting away for sorrow at the 

1 Promises of recompense for those that observe Thy Law. 

2 We remark here that the word Judiciton or Judicia in this psalm 
can be understood of three ways that are linked together, namely, of 
the law itself as in verses 7, 13. etc. , of the judgment that will be pro 
nounced on the observance of thiu lavv| or of the recompense or chas 
tisement that will be merited. 

430 Terce throughout the Week. 

sight of so many sinners, who despise Thy law. See verses 
139 and 158. 

54. For myself, whilst here on earth, I have ever praised Thy 

55. During the night I have been mindful of Thy name; I 
have invoked it, and so have had strength to keep Thy law. 

56. All this has happened to me because I have striven to 
obey Thy just commands. 

57. " Port 10 mea" My portion, my riches. 

58. " Secundum eloquiiim tuum." According to Thy promise. 

59. I have considered the ways that I should keep, and have 
directed my steps in the path of Thy commandments. 

60. " Paratus sum, et non sum turbatus." I have prepared 
myself to suffer all tribulations, and am not troubled at the 
sight of difficulties. 

62. "Judicia justificationis tuce" Thy just judgments, de 
crees, ordinances. 

64. " Justificatzones tuas doce me" Teach me Thy just ordi 
nances, and give me strength to observe them. 

65. " Ver bum tuum." Thy promise. 

66. Deign to teach me after Thy example the goodness that 
I should show forth to others ; instruct me in the rule of how 
to live well, and give me the science of the saints, which con 
sists in knowing how to love Thee ; for I have placed all my 
hopes in the fulfilment of Thy precepts. 

67. I sinned, and then Thou didst humble me with tribula 
tions ; these have taught me to keep Thy law. See verse 71. 

69. The iniquity of the proud, who are properly the infernal 
spirits, is multiplied against me, to make me transgress Thy 
law; but I will ever study with all my heart to enter into the 
purposes of Thy holy will concerning me, that I may accom 
plish them. 

70. " Coagulatum est sicut lac" Is hardened like curdled 

71. " Ut discam justificationes tuas." That I may learn how 
to keep Thy precepts. We may here remark how necessary it 
is to keep ourselves humble before God and before men ; for 
the Lord, as he did with David, is wont to chastise the proud, 
by permitting them to fall into shameful sins such as they had 
previously held in abhorrence. 

Psalm C XVIII. 43 1 

73. Thy hands have formed me so that I am the work of Thy 
hands ; but by sin I have lost the knowledge and the love of 
Thy law ; give me, then, understanding to know it, and love to 
keep it. 

74. Those that fear Thee will rejoice to see that I keep Thy 
law, and that I have put all my hopes in Thy promises. 

75. " In vcritate tua." In Thy justice. 

76. " Secundum eloqmum tuum" According to the promises 
that Thou hast made. 

77. Make me feel the effects of Thy mercy, and then I shall 
always live in Thy grace, because I meditate only upon Thy 
law in order not to transgress it. 

80. May my heart become pure through the observance of 
Thy precepts, that I may not one day incur the confusion of 
having transgressed them. 


Sext throughout the Week. 

Sext throughout the Week. 

81. Defecit in salutare 
tuum anima mea: et in ver- 
bum tuum supersperavi. 

82. Defecerunt oculi mei in 
e 1 oq u i u m tuum, dicentes: 
Quando consolaberis me ? 

83. Quia factus sum sicut 
uter in pruina : justificationes 
tuas non sum oblitus. 

84. Quot sunt dies servi tui : 
quando facies de persequenti- 
bus me judicium ? 

85. Narraverunt mihi iniqui 
fabulationes : sed non ut lex 

86. Omnia mandata tua ve- 
ritas : inique persecuti sunt me, 
adjuva me. 

87. Paulo minus consum- 
maverunt me in terra : ego 
autem non dereliqui mandata 

88. Secundummisericordiam 
tuam vivifica me : et custo- 
diam testimonia oris tui. 

89. In seternum Domine, 
verbum tuum permanet in 

90. In generationem et gene- 
rationem veritas tua : fundasti 
terram, et permanet. 

91. Ordinatione tua perse- 
verat dies : quoniam omnia 
serviunt tibi. 

92. Nisi quod lex tua medi- 
tatio mea est; tune forte peri- 
issem in humilitate mea. 

93. In aeternum non oblivis- 
car justificationes tuas: quia 
in ipsis vivificasti me. 

94. Tuus sum ego, salvum 
mefac: quoniam justificationes 
tuas exquisivi. 

81. My soul hath fainted 
after thy salvation : and in thy 
word I have very much hoped. 

82. My eyes have failed 
through looking after thy word, 
saying : When wilt thou com 
fort me ? 

83. For I am become like a 
bottle in the frost : I have not 
forgotten thy justifications. 

84. How many are the days 
of thy servant : when wilt thou 
execute judgment on them 
that persecute me ? 

85. The wicked have told 
me fables: but not as thy law. 

86. All thy statutes are 
truth : they have persecuted 
me unjustly, do thou help me. 

87. They have almost made 
an end of me upon earth : but 
I have not forsaken thy com 

88. Quicken thou me accord 
ing to thy mercy : and I shall 
keep the testimonies of thy 

89. Forever, O Lord, thy 
word standeth firm in heaven. 

90. Thy truth unto all gene 
rations : thou hast founded the 
earth, and it continueth. 

91. By thy ordinance the 
day goeth on : for all things 
serve thee. 

92. Unless that thy law is 
my meditation, I had then per 
haps perished in my abjection. 

93. Thy justifications I will 
never forget: for by them thou 
hast given me life. 

94. I am thine, save thou 
me : for I have sought thy 

Psalm CXVIII. 


95. Me expectaverunt pecca- 
tores ut perderent me: testi- 
monia tua intellexi. 

96. Omnis consummationis 
vidi fineni : latum mandatum 
tuum nimis. 

97. Quomodo dilexi legem 
tuarn Domine? tota die medi- 
tatio mea est. 

98. Super inimicos m e o s 
prudentem me fecisti mandato 
tuo: quia in aeternum mihi 

99. Super omnes docentes 
me intellexi : quia testimonia 
tua meditatio mea est. 

100. Super senes intellexi : 
quia mandata tuaquaesivi. 

101. Ab omni via mala pro- 
hibui pedes meos ; ut custo- 
diam verba tua. 

102. A judiciis tuis non de- 
clinavi : quia tu legem posuisti 

103. Quam dulcia faucibus 
meis eloquia tua, super mel 
ori meo? 

104. A mandatis tuis intel 
lexi : propterea odivi omnem 
viam iniquitatis. 

105. Lucerna pedibus meis 
verbum tuum, et lumen semitis 

106. Juravi, et statui, custo- 
dire judicia justitiae tuae. 

107. Humiliatus sum usque- 
quaque Domine: vivifica me 
secundum verbum tuum. 

108. Voluntaria oris mei be- 
neplacita fac Domine : et ju 
dicia tua doce me, 

95. The wicked have waited 
for me to destroy me : but I 
have understood thy testi 

96. I have seen an end of 
all perfection : thy command 
ment is exceeding broad. 

97. () how have I loved thy 
law, O Lord ! it is my medita 
tion all the day. 

98 Through thy command 
ment, thou hast made me wiser 
than my enemies : for it is ever 
with me. 

99. I have understood more 
than all my teachers : because 
thy testimonies are my medi 

100. I have had understand 
ing above ancients : because I 
have sought thy command 

101. I have restrained my 
feet from every evil way: that 
I may keep thy words. 

102. I have not declined 
from thy judgments : because 
thou hast set me a law. 

103. How sweet are thy 
words to my palate, more 
than honey to my mouth ! 

104. By thy commandments 
I have had understanding : 
therefore have I hated every 
way of iniquity. 

105. Thy word is a lamp to 
my feet, and a light to my 

106. I have sworn and am 
determined to keep the judg 
ments of thy justice. 

107. I have been humbled, 
O Lord, exceedingly: quicken 
thou me according to thy word. 

108. The free offerings of 
my mouth make acceptable, O 
Lord : and teach me thy judg 


Sext throughout the Week. 


109. Anima mea in manibus 
meis semper: et legem tuam 
non sum oblitus. 

no. Posuerunt peccatores 
laqueum mihi : et de mandatis 
tuis non erravi. 

in. Hereditate acquisivi te- 
stimonia tua in seternum : quia 
exultatio cordis mei sunt. 

112. Inclinavi cor meum ad 
faciendas justificationes tuas in 
aeternum, p r o p t e r retribu- 

113. Iniquos odio habui : et 
legem tuam dilexi. 

114. Adjutor et susceptor 
meus es tu : et in verbum 
tuum supersperavi. 

115. Declinate a me maligni : 
et scrutabor mandata Dei mei. 

116. Suscipe me secundum 
eloquium tuum, et vivam : et 
non confundas me ab expec- 
tatione mea. 

117. Adjuva me, et salvus 
ero : et meditabor in justifica- 
tionibus tuis semper. 

1 1 8. Sprevisti omnes disce- 
dentes a judiciis tuis: quia in- 
justa cogitatio eorum. 

119. Praevaricantes reputavi 
omnes peccatores terrse : ideo 
dilexi testimonia tua. 

120. Confige timore tuo car- 
nes meas : a judiciis enim tuis 

121. Feci judicium et justi- 
tiam : non tradas me calum- 
niantibus me. 

122. Suscipe servum tuum in 
bonum : non calumnientur me 

123. Oculi mei defeceruntin 
salutare tuum: et in eloquium 
justitiae tuae, 

109. My soul is continually 
in my hands: and I have not 
forgotten thy law. 

110. Sinners have laid a 
snare for me : but I have not 
erred from thy precepts. 

in. I have purchased thy 
testimonies for an inheritance 
forever: because they are the 
joy of my heart. 

112. I have inclined my 
heart to do thy justifications 
forever : for the reward. 

113. I have hated the un 
just: and have loved thy law. 

114. Thou art my helper and 
my protector : and in thy 
word I have greatly hoped. 

115. Depart from me, ye ma 
lignant : and I will search the 
commandments of my God. 

116. Uphold me according 
to thy word, and I shall live: 
and let me not be confounded 
in my expectation. 

117. Help me, and I shall be 
saved : and I will meditate 
always on thy justifications. 

1 1 8. Thou hast despised all 
them that fall off from thy 
judgments ; for their thought 
is unjust. 

119. I have accounted all the 
sinners of the earth prevari 
cators : therefore have I loved 
thy testimonies. 

1 20. Pierce thou my flesh 
with thy fear: for I am afraid 
of thy judgments. 

121. I have done judgment 
and justice : give me not up to 
them that slander me. 

122. Uphold thy servant unto 
good: let not the proud calum 
niate me. 

123. My eyes have fainted 
after thy salvation : and for the 
word of thy justice. 

Psalm CXVIII. 


124. Fac cum servo tuo se- 
cundum misericordiam tuam : 
et justificationes tuas doce me. 

125. Servus tuus sum ego: 
da mihi intellectum, ut sciarn 
testimonia tua. 

126. Tempus faciendi Domi- 
ne : dissipaverunt legem tuam. 

127. Ideo dilexi mandata 
tua, super aurum et topazion. 

128. Propterea ad omnia 
mandata tua dirigebar: omnem 
viam iniquam odio habui. 

124. Deal with thy servant 
according to thy mercy: and 
teach me thy justifications. 

125. I am thy servant : give 
me understanding that I may 
know thy testimonies. 

126. It is time, O Lord, to 
do : they have dissipated thy 

127. Therefore have I loved 
thy commandments above 
gold and the topaz. 

128. Therefore was I directed 
to all thy commandments : I 
have hated all wicked ways. 


129. Mirabilia testimonia 
tua : ideo scrutata est ea ani- 
ma mea. 

130. Declaratio sermonum 
tuorum illuminat : et intel 
lectum dat parvulis. 

131. Os meum aperui, et at- 
traxi spiritum quia mandata 
tua desiderabam. 

132. Aspice in me, et mise 
rere mei, secundum judicium 
diligentium nomen tuum. 

133. Gressus meos dirige se 
cundum eloquium tuum : et 
non dominetur mei omnis in- 

134. Redime me a calumniis 
hominum : ut custodiam man 
data tua. 

135. Faciem tuam illumina 
super servum tuum : et doce 
me justificationes tuas. 

136. Exitus aquarum de- 
duxerunt oculi mei : quia non 
custodierunt legem tuam. 

137. Justus es Domine : et 
rectum judicium tuum. 

138. Mandasti justitiam tes 
timonia tua : et veritatem 
tuam nimis. 

129. Thy testimonies are 
wonderful : therefore my soul 
hath sought them. 

130. The declaration of thy 
words giveth light : and giveth 
understanding to little ones. 

131. I opened my mouth, 
and panted : because I longed 
for thy commandments. 

132. Look thou upon me, 
and have mercy on me, accord 
ing to the judgment of them 
that loved thy name. 

133. Direct my steps accord 
ing to thy word : and let no 
iniquity have dominion over 

134. Redeem me from the 
calumnies of men : that I may 
keep thy commandments. 

135. Make thy face to shine 
upon thy servant : and teach 
me thy justifications. 

136. My eyes have sent forth 
springs of water : because they 
have not kept thy law. 

137. Thou art just, O Lord : 
and thy judgment is right. 

138. Thou hast commanded 
justice thy testimonies : and 
thy truth exceedingly. 


None throughout the Week. 

139. Tabescere me fecit 
zelus meus: quia obliti sunt 
verba tua inimici mei. 

140. Ignitum eloquium tuum 
vehementer : et servus tuus 
dilexit illud. 

141. Adolescentulus sum 
ego, et contemptus : justifica- 
tiones tuas non sum oblitus. 

142. Justitia tua, justitia in 
seternum : et lex tua veritas. 

143. Tribulatio, et angustia 
invenerunt me : mandata tua 
meditatio mea est. 

144. ^Equitas testimonia tua 
in seternum: intellectum da 
mihi, et vivam. 

145. Clamavi in toto corde 
meo, exaudi me Dornine : justi- 
ficationes tuas requiram. 

146. Clamavi ad te, salvum 
me fac : utcustodiam mandata 

147. Praeveni in maturitate, 
et clamavi : quia in verba tua 

148. Prsevenerunt oculi mei 
ad te diluculo : ut meditarer 
eloquia tua. 

149. Vocem meam audi se- 
cundum misericordiam tuam 
Domine : et secundum judi- 
cium tuum vivifica me. 

150. Appropinquaverunt per- 
sequentes me iniquitati : a 
lege autem tua longe facti sunt. 

151. Prope es tu Domine: 
et omnes viae tuse veritas. 

152. Initio cognovi de testi- 
moniis tuis : quia in seternum 
fundasti ea. 

153. Vide humilitatem 
meam, et eripe me : quia legem 
tuam non sum oblitus. 

139. My zeal hath made me 
pine away : because my ene 
mies forgot thy words. 

140. Thy word is exceed 
ingly refined : and thy servant 
hath loved it. 

141. I am very young and 
despised ; but I forget not thy 

142. Thy justice is justice 
forever : and thy law is the 

143. Trouble and anguish 
have found me: thy command 
ments are my meditation. 

144. Thy testimonies are jus 
tice forever: give me under 
standing, and I shall live. 

145. I cried with my whole 
heart, hear me, O Lord : I will 
seek thy justifications. 

146. 1 cried unto thee, save 
me : that I may keep thy com 

147. I prevented the dawn 
ing of the day, and cried : be 
cause in thy words I very much 

148. My eyes to thee have 
prevented the morning: that 
I might meditate on thy words. 

149. Hear thou my voice, O 
Lord, according to thy mercy: 
and quicken me according to 
thy judgment. 

150. They that persecute 
me have drawn nigh to ini 
quity : but they are gone far 
off from thy law. 

151. Thou art nea 1 -, O Lord : 
and all thy ways are truth. 

152. I have known from the 
beginning concerning thy 
testimonies : that thou hast 
founded them forever. 

1 53. See my humiliation and 
deliver me : for I have not for 
gotten thy law. 

Psalm CXVIII. 


154. Judica judicium meum 
et redime me : propter elo- 
quium tuum vivifica me. 

155. Longe a peccatoribus 
salus : quia justificationes tuas 
non exquisierunt. 

156. Misericordiae tuae mul- 
tae Domine : secundum judi 
cium tuum vivifica me. 

157. Multi qui persequuntur 
me, et tribulant me : a testi- 
moniis tuis non declinavi. 

158. Vidi praevaricantes, et 
tabescebam : quia eloquia tua 
non custodierunt. 

159. Vide quoniam mandata 
tua dilexi Domine: in mise- 
ricordia tua vivifica me. 

160. Principium verborum 
tuorum, veritas : in aeternum 
omnia judicia justitiae tuae. 

161. Principes persecuti sunt 
me gratis : et a verbis tuis for- 
midavit cor meum. 

162. Laetabor ego super elo 
quia tua: sicut qui invenit 
spolia multa. 

163. Iniquitatem odio habui, 
et abominatus sum : legem 
autern tuam dilexi. 

164. Septies in die laudem 
dixi tibi : super judicia justi 
tiae tuae. 

165. Pax multa diligentibus 
legem tuam : et non est illis 

166. Expectabam salutare 
tuum Domine : et mandata 
tua dilexi. 

167. Custodivit anima mea 
testimonia tua : et dilexit ea 

168. Servavi mandata tua, et 
testimonia tua : quia omnes 
viae meae in conspectu tuo. 

154. Judge my judgment 
and redeem me : quicken thou 
me for thy word s sake. 

155. Salvation is far from 
sinners : because they have 
not sought thy justifications. 

156. Many, O Lord, are thy 
mercies : quicken me accord 
ing to thy judgment. 

1 57. Many are they that per 
secute me, and afflict me : but 
I have not declined from thy 

158. I beheld the transgres 
sors, and I pined away : be 
cause they kept not thy word. 

159. Behold I have loved 
thy commandments, O Lord : 
quicken me thou in thy mercy. 

160. The beginning of thy 
words is truth : all the judg 
ments of thy justice are for 

161. Princes have persecuted 
me without cause : and my 
heart hath been in awe of thy 

162. I will rejoice at thy 
words, as one that hath found 
great spoil. 

163. I have hated and ab 
horred iniquity: but I have 
loved thy law. 

164. Seven times a day I 
have given praise to thee, for 
the judgments of thy justice. 

165. Much peace have they 
that love thy law : and to them 
there is no stumbling-block. 

1 66. I looked for thy salva 
tion, O Lord : and I loved thy 

167. My soul hath kept thy 
testimonies, and hath loved 
them exceedingly. 

1 68. I have kept thy com- 
mandments and thy testi 
monies: because all my ways 
are in thy sight. 


None throughout the Week. 


169. Appropinquet depreca- 
tio mea in conspectu tuo Do- 
mine: juxta eloquium tuum da 
inihi intellectum. 

170. Intret postulatio meain 
Conspectu tuo : secundum elo 
quium tuum eripe me. 

171. Eructabunt labia mea 
hymnum, cum docueris me 
justificationes tuas. 

172. Pronuntiabit lingua 
mea eloquium tuum : quia 
omnia mandata tua sequitas. 

173. Fiat manus tua, ut sal- 
vet me : quoniam mandata tua 

174. Concupivi salutare 
tuum Domine: et lex tua me- 
ditatio mea est. 

175. Vivet anima mea, et 
laudabit te : et judicia tua ad- 
juvabunt me. 

176. Erravi, sicut ovis, quse 
periit : quaere servum tuum, 
quia mandata tua non sum 

169. Let my supplication, O 
Lord, come near in thy sight: 
give me understanding accord 
ing to thy word. 

170. Let my request come in 
before thee: deliver thou me 
according to thy word. 

171. My lips shall utter a 
hymn, when thou shalt teach 
me thy justifications. 

172. My tongue shall pro 
nounce thy word : because all 
thy commandments are justice. 

173. Let thy hand be with 
me to save me : for I have 
chosen thy precepts. 

174. I have longed for thy 
salvation, O Lord : and thy 
law is my meditation. 

175. My soul shall live, and 
shall praise thee : and thy 
judgments shall help me. 

176. I have gone astray like 
a sheep that is lost : seek thy 
servant, because I have not 
forgotten thy commandments. 

81. My soul has fainted away for desire to see myself saved 
from so many anguishes and fears that torment me ; all my 
hope is in Thy promise. 

82. My eyes too have grown faint through keeping them 
fixed on Thee, expecting the effect of Thy word. 

83. " Pruina." This word has given rise to different inter 
pretations. Mattei thinks that it is put in place of Fumo : In 
the smoke ; because the Hebrew word is thus rendered by St. 
Jerome in Genesis (xix. 28), J and Emmanuel Sa explains it in 
the same sense according to the Chaldee : Adfumum. So that 
the meaning of the passage would be : By reason of my stiffer- 

1 But here the holy Doctor translates as in the Vulgate: In pruina. 
In these three verses and in several others, especially in verse 123, 
says Gaume, is expressed in a touching manner the happy martyrdom 
of a soul whom nothing turns aside from the sight of the sovereign 
good, who sighs after the visit of its God, calls for him in a loud voice, 
and while waiting, finds its only repose in the confidence and fidelity 
that it never ceases to offer him. 

Psalm C XV II I. 439 

ings I am become like a skin that has become shrivelled and 
blackened by the smoke. But others keeping to the Vulgate 
explain it thus : The sufferings that I have endured have made 
me become like a skin grown slack by the damp, and then is 
contracted and hardened by the frost ; that is to say, have made 
me become tepid. Of these two interpretations the reader can 
choose the one that most approves itself to him. For my part, 
I prefer the second, because it is in conformity with the letter 
of the Vulgate and is the one most commonly received. 

84. How many days must Thy servant remain thus tried ? 
When wilt Thou pass judgment on my persecutors, and punish 
them as they deserve ? 

85. These wicked men have set before my eyes the goods of 
this world, which in truth are all deceitful fables when con 
fronted with Thy law, which alone satisfies him who keeps it. 

86. " Veritas." They are the very truth, which gives true 
peace to him who observes them. 1 

87. They had all but ruined me here on earth with their 
temptations ; but with Thy help I have not ceased to obey Thy 

89-92. These four verses are variously interpreted. The 
best and most suitable explanation appears to me to be that 
given by Mattei, with Bossuet and several others, according to 
which David means here to say : O Lord, the heavens obey 
Thee, by always remaining in the state wherein Thou hast 
placed them ; in like manner the earth remains the same as 
when Thou didst first establish it ; so, too, the day and all irra- 
lional creatures obey Thee. After this the psalmist concludes : 
if 1 had not obeyed Thee myself, by meditating and observing 
Thy law in the numerous persecutions that I have suffered, I 
should have perished through my weakness. 9 

93. " Vivificasti me" Thou hast preserved my life. 

1 All is just and true: they will not fail to realize their promises and 
their menaces. The same expression as in verses 142 and 151. 

2 " Mcdita tin." According to the Hebrew: Delcctalio. We under 
stand thereby, says Bellarmine, that there is question here of an agree 
able and a sweet meditation which recreates and sustains the heart of 
man in his trials by the consideration of the divine promises. " In 
humilitate." St. Jerome translates: In pressura. 

44 None throughout the Week. 

94. I belong to Thee, and I have given myself to Thee ; 
Thou hast to save me, for I have tried to obey Thy ordinances. 

95. Sinners watched their opportunity to strike me down ; 
but I have taken care not to withdraw from Thy precepts. 

96. I have seen that all things come to an end ; but the law 
that Thou hast given us will endure forever. Thus Mattei and 
Bossuet explain this verse after Theodoret. 

97. In what way have I loved Thy law? I have loved it by 
meditating upon it every day. 1 

98. " Mandato tuo." Not by craft, but by means of Thy law, 
which is full of wisdom. 

99. I have understood Thy law better than my masters, be 
cause I have constantly meditated upon Thy precepts. 

103. How sweet it is to speak of Thy precepts ! Thy words 
are sweeter than honey to my mouth. 

104. " Intellcxi. " I have received the true understanding of 
my duties. 

105. Thy law is to me as a torch, which makes me see where 
I have to place my steps ; and as a light, which shows me the 
way that I have to keep. 

107. I have been everywhere afflicted and persecuted ; do not 
fail to give me strength as Thou hast promised. 

108. Graciously accept the free offerings of my mouth, and 
teach me to observe Thy law. 2 

109. " Anima mea in manibus inei s." That is: My life 
is in danger. In the same way it is said of David : Posuit 
animam suam in manu sua He put his life in his hand (i Kings, 
xix. 5). The proper version, therefore, of this verse is : My life 
is always in danger, because I wish to keep Thy law ; but I will 
never forget it. 

Hi. I have chosen for my heritage to accomplish always Thy 
will, for it is the joy of my heart. 

"Quomodo?" St. Jerome translates: Quam! And Bellarmine 
explains: Quam vchementer ! Hence this other interpretation of the 
verse: Oh, how I love Thy law ! it is unceasingly the subject of my 

2 We may understand this verse in this sense: Receive with kindness 
the promise that I make Thee with a good heart that I will observe 
Thy law (v. 106), and aid me with Thy grace to keep it faithfully. 

Psalm CXVIII. 441 

112. " Propter rctributionem" Mindful of the recompense 
that Thou hast promised to Thy faithful servants. 1 

114. "In verbum tnum supersperavi." In Thy promise I 
have put all my confidence. 

1 1 5. Come not to disturb me ; I wish to give myself to search 
into the precepts of my God, that I may observe them with 

116. O Lord, take me under Thy protection, as Thou hast 
promised, that I may live to Thee; do not, I beseech Thee, 
permit me to fall into the confusion of being deprived of the 
help that I expect from Thee. s 

1 1 8. " Injusta cogitatio eorittn." They give themselves to 
thoughts contrary to justice. 3 

119. Sinners are such so far as they transgress the divine 
law ; for where there is no law there is no sin. 

120. Pierce through and restrain my flesh, that is, my carnal 
appetites, with Thy holy fear, for Thy judgments make me 

121. I have always taken care to observe justice; suffer not 
that I remain abandoned in the hands of my calumniators. 

122. Take care of me and confirm me unto good, so that the 
proud, my enemies, whether men or demons, may not over 
whelm me by their calumnies. 

123. See verses 81 83. 

124. " Justificationes tuas doce me" Teach me how I should 
obey Thy precepts. 

1 St. Jerome renders it: Propter ceternam retributionem Because of 
the eternal reward. This reward is chiefly the possession of God him 
self as he said to Abraham: Ego . . . merces tua magna nimis I am 
. . . thy reward exceeding great (Gen. xv. i). See, moreover, Psalm 
xv. 5; Ixxii. 24, 25. The whole law is the love of God; now love 
seeks and wishes only the object loved. 

2 " Vivant." I shall then live a true life. There are some that be 
lieve this verb to be in the subjunctive mood, and thus translate the 
word: Make me live. See the same expression inverses 77 and 144. 

" Nothing is more unjust than the thoughts of the proud, especially 
in regard to God whom they refuse to obey as Satan refused ; but the 
more they esteem themselves, the more the Lord despises them; and 
he lets them fall into the abyss that they dig for themselves by their 

44 2 None throughout the Week. 

125. I am Thy servant, obliged to obey Thee; make me 
understand well Thy commands, that I may know them and 
put them in execution. 

126. It is time to manifest Thy justice against those that 
destroy Thy law. 

127. For my part, this shameful conduct of theirs moves me 
to love Thy precepts more than gold and precious stones. 

128. Therefore have I set myself not to transgress any one of 
Thy precepts ; and I have abhorred not iniquity only, but also 
every occasion that might lead me to sin. 

129. Thy law and all the truths that Thou hast revealed to 
us are indeed worthy of our admiration ; therefore has my soul 
studied to penetrate them. 

130. When the hidden sense of the divine Scriptures is ex 
plained by the holy Doctors, there arises a light that dispels 
the darkness and that gives to the humble the true intelligence 
in which the proud can have no part. 

131. I opened my mouth in prayer to Thee, and have received 
from Thee the good spirit, 1 that is, the help to keep Thy com 
mandments ; for my desire is to fulfil them exactly. 

132. " Secundum judicium." According as Thou art wont to 
deal with. 2 

133. Make me conduct myself according to Thy law, and 
permit not that any unjust passion should have dominion over 

135. Enlighten me by looking upon Thy servant with a gra 
cious eye and render him faithful to Thy service. 

137. " Justiis es." Thou art just by essence ; Thou art justice 

138. Whatsoever Thou hast commanded and attested, all is 
justice and evident truth. 

139. " Zelus meus" My zeal for Thy glory. " Vcrba hta." 
Thy commandments. See verses 53 and 158. 

140. " Ignitum." According to the Hebrew: Probatum et 
examinatum igne Proved and tried in the fire. That is : Thy 

1 " Attraxi spiritum." Literally, I inhaled the air, or drew in my 
breath, that is, I sighed deeply; a figure that expresses an ardent desire. 

2 "Judicium." The Hebrew word, says Bellarmine, signifies judi 
cium, moretn, consuetudinem, moduw, ct alia. 

Psalm CXVIII. 443 

law is most pure, as gold refined by fire; and it inflames hearts 
with an ardent love ; therefore I have always loved Thee. 1 

141. I am a young man of but few years and without consid 
eration ; but I do not forget Thy precepts. 2 

142. " Veritas" See verses 86 and 151. 

143. In the pains that afflict me, I am sustained by meditating 
upon Thy law. 

144. Thy precepts are and will ever be just ; grant that I 
may understand them well, and thus I shall always live faithful 
to Thee. 

145. " Justifications tuas requir am." Thus shall I strive to 
discover Thy holy will, in order to accomplish it. 

146. " Sahntm me fad Save me by giving me needful help. 

147. "In maturitate" According to the Hebrew and the 
-Greek : In diluculo At the dawn. I have begun at break of 
day to call upon Thee, because I have hoped much in Thy 

149. " Secundum judicium tmtm, vivified me." According to 
Thy promise, give me strength to be faithful. 

150. My persecutors have made themselves friends of ini 
quity by seeking to pervert others. But woe to them ! the 
nearer they approach to iniquity, the farther do they depart 
from Thy law. 

151. Thou art ever at hand to succor him that loves Thy 
law, which is all just and faithful. " Veritas" See verses 86 
and 142. 

152. From the beginning when I knew Thy commandments, 
I knew at the same time that they are eternal, that is, un 

154. According to Thy justice, rescue me from the hands of 

1 We can compare this with verse 7 of Psalm xi., and with what 
Moses has said in speaking of the apparition of God on Mount Sinai: In 
dextra ejtis ignea lex In his right hand a fiery law (Deut. xxxiii. 2). 
The law of God can be called thus, because as fire it illumines, purifies, 
and inflames by producing in souls divine love. See also Psalm xviii. 

J St. Jerome translates: Parvulus sum ego, et contemptibilis / sed 
prcccepta ttia non sum oblitus. That is, in our opinion: I am small and 
miserable; but if I observe well Thy law, I shall be tall and rich, as 
much as it is possible for one to be so. See verses 14, 22, and 162. 

444 None throughout the Week. 

my enemies; according to Thy promise, give me strength to 
resist them. 

155. Sinners are far from salvation, because they do not take 
care ever to know Thy law. 

156. See verse 149. 

158. In the presence of the prevaricators of Thy law I pined 
away with fretting, observing the little account that they made 
of Thy commandments. See verses 53 and 139. 

159. " Vivtfica me" Give me strength to continue to love 

160. Thy words proceed from truth, as from their source: 
Thy decrees, therefore, can never be wanting in j