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ST.  BASIL'S  SEMINARY 

TORONTO,  CANADA 


LIBRARY 


GIFT  OF 

Reverend  John  Francis  MucklB 


"  j,  F   MUCHLlu 

BERNARD'S  SEMINARY, 
ROCHESTER,  N.  Y. 

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THE  COMPLETE  ASCETICAL  WORKS 

ST,  ALPHONSUS   DE  LIGUORI. 

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. 

'*  II.  WAY  OF  SALVATION  AND  OF  PERFECTION  :  Meditations. 
Pious  Reflections.  Spiritual  Treatises. 

"  III.  GREAT  MEANS  OF  SALVATION  AND  OF  PERFECTION  : 
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. 

"  IV.  THE  INCARNATION,  BIRTH  AND  INFANCY  OF  JESUS 
CHRIST  ;  or,  The  Mysteries  of  Faith. 

"       V.  THE  PASSION  AND  THE  DEATH  OF  JESUS  CHRIST. 

"  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 
gatory. 

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

"  X.,  XI.  THE  TRUE  SPOUSE  OF  JESUS  CHRIST:  r.  The  first 
sixteen  Chapters.  2.  The  last  eight  Chapters.  Appen 
dix  and  various  small  Works.  Spiritual  Letters. 

"  XII.  DIGNITY  AND  DUTIES  OF  THE  PRIEST  ;  or,  SELVA,  a 
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 
Canticles. 

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

"  XVI.  SERMONS  FOR  SUNDAYS. 

"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. 

'  XVIII.,  XIX.,  XX.,  XXI.     LETTERS. 

'  XXII.  LETTERS  AND  GENERAL  ALPHABETICAL  INDEX. 

'  XXIII.,  XXIV.     LIFE  OF  ST.  ALPHONSUS  DE  LIGUORI. 

Benzieer  Brothers.  New  York,  Cincinnati,  and  Chicago. 


THE     COMPLETE     WORKS 

OF 

SAINT  ALPHONSUS  DE  LIGUORI, 

DOCTOR  OF  THE  CHURCH, 

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

TRANSLATED  FROM  THE  ITALIAN. 

EDITED  BY 

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

Priest  of  the  Congregation  of  the  Most  Holy  Redeemer. 


THE   ASCETICAL   WORKS. 
Volume  XIV. 

THE  DIVINE  OFFICE. 

EXPLANATION     OF    THE    PSALMS    AND 
CANTICLES. 


THE  APOSTOLIC   BENEDICTION. 


RNDE  PATER: 

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, 

Addictissimus, 

M.  CARD.  RAMPOLLA. 
ROMAE,  die  4  Junii,  1888. 


TRANSLATION. 


REVEREND  FATHER: 

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, 

M.  CARD.  RAMPOLLA. 

ROME,  June  4,  1888. 


THE  DIVINE  OFFICE. 

Explanation  of  the  Psalms  and  Canticles. 

BY 

ST.   ALPHONSUS    DE    LIGUORI, 

Doctor  of  the  Church. 

EDITED    BY 

REV.    EUGENE    GRIMM, 

Priest  of  the  Congregation  of  the  Most  Holy  Redeemer. 
THIRD   EDITION. 

J.  F. 


NEW  YORK,  CINCINNATI,  CHICAGO: 


Printers  to  the  Holy  Apostolic  See. 

R.  WASHBOURNE,  M.  H.  GILL  &  SON, 

18  PATERNOSTER  Row,  LONDON.  50  UPPER  O'CONNELL  STREET,  DUBLIN. 


OCT  2  0  1954 


APPROBATION. 

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." 

ELIAS  FRED.  SCHAUER, 

Sup   Prov.  Baltimorensis. 

BALTIMORE,  MD.,  March  25,  1889. 


Copyright,  1889,  by  Elias  Frederick  Schauer. 


CONTENTS. 


PAGE 

NOTICE, ii 

DEDICATION  TO  His  HOLINESS  CLEMENT  XIV., 15 

INTRODUCTION. 

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. 

EXPLANATION  OF  THE  PSALMS  AND  CANTICLES. 

SUNDAY  AT  MATINS. 
PSALM  PAGE 

XCIV.  Venite,  exultemus  Domino, 29 

I.   Beatus  vir,  qui  non  abiit, 31 

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 

MONDAY  AT  MATINS. 

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 

TUESDAY  AT  MATINS. 

XXXVIII.   Dixi:  Custodiam  vias  meas, 121 

XXXIX.   Expectans  expectavi  Dominum, 124 

XL.   Beatus,  qui  intelligit  super  egenum, 129 

XLI.  Quemadmodum  desiderat  cervus, 132 


Contents. 


PSALM  PAGE 

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 

WEDNESDAY  AT  MATINS. 

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 

THURSDAY  AT  MATINS. 

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 

FRIDAY  AT  MATINS. 

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. 

PSALM  PAGE 

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 

SATURDAY  AT  MATINS. 

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  D«us,      .     .     .  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 

SUNDAY  AT  LAUDS. 

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 

MONDAY  AT  LAUDS. 

L.  Miserere  mei,  Deus,  secundum, 346 

V.  Verba  mea  auribus  percipe,  Domine, 351 

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

TUESDAY  AT  LAUDS. 

XLII.  Judica  me,  Deus,  et  discerne 355 

Canticle  of  Ezechias.     Ego  dixi, 356 


Contents.  9 


WEDNESDAY  AT  LAUDS. 

PSALM  PAGE 

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

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

THURSDAY  AT  LAUDS. 

LXXXIX.   Domine,  refugium  factus  es  nobis, 365 

Canticle  of  Moses.     Cantemus  Domino, 369 

FRIDAY  AT  LAUDS. 

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

Canticle  of  Habacuc.     Domine,  audivi, 376 

SATURDAY  AT  LAUDS. 

XCI.   Bonum  est  confiteri  Domino, 385 

Canticle  of  Moses.     Aud'te,  coeli, 388 


PRIME,  TERCE,  SEXT,  NONE. 

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 

SUNDAY  AT  VESPERS. 

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 

MONDAY  AT  VESPERS. 

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. 

TUESDAY  AT  VESPERS. 

PACK 
PSALM 

CXXI.  Leetatus  sum  in  his  quse  dicta  sunt  mihi 468 

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,       ....  471 

WEDNESDAY  AT  VESPERS. 

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$ 

THURSDAY  AT  VESPERS. 

CXXXI.  Memento,  Domine,  David 479 

ICXXXI.  Ecce  quam  bonum 482 

CXXXIV.  Laudate  nomen  Domini,  . 4§3 

CXXXV.  Confitemini  Domino  .  .  .  Confitemini  ,.  .  .  .  485 

CXXXVI.  Super  flumina  Babylonis,  illic  sedimus 487 

FRIDAY  AT  VESPERS. 

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 

SATURDAY  AT  VESPERS. 

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 

COMPLINE. 

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 


NOTICE. 

ST.  ALPHONSUS  was  seventy-eight  years  old  when  in  1774  he 
published  his  TRANSLATION  OF  THE  PSALMS  AND  CANTICLES 
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 
tation." 

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. 

EXPLANATION  OF    THE   PSALMS  AND   CANTICLES. 


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

MOST  HOLY  FATHER: 

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, 

ALPHONSUS  MARIA,     . 
Bishop  of  St.  Agatha  of  the  Goths. 


Introbnction. 

I.  General  Idea  of  the  Psalms. 
A  COMPENDIUM  OF  THE  OLD  TESTAMENT. 

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. 

A  PROPHETIC  HISTORY  OF  THE  NEW  TESTAMENT. 
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 
Me* 

AN  ADMIRABLE    BOOK   OF    PRAYERS. 

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. 

SIMPLE  TRANSLATION  OF  EASY  VERSES. 

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 

EXPLANATION  OF  DIFFICULT  VERSES  ACCORDING  TO  THE  VULGATE. 

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 
lowed. 

THE  VULGATE. 

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. 

ACTUAL  INFERIORITY  OF  THE  HEBREW  TEXT. 
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 
interpretations. 

SUPERIORITY  AND  AUTHENTICITY  OF  THE  VULGATE. 
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." 

INSUFFICIENCY  OF  ALL  OTHER  VERSIONS. 

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. 

PRACTICAL  AIM  OF  THIS  WORK. 

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. 

DAVID  THE  PRINCIPAL  AUTHOR  OF  THE  PSALMS. 

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  Calmet3  and  most  of  the  interpreters,  that  David  com 
posed  not  all  but  the  greater  number  of  the  psalms. 

ALL  THE  PSALMS  ARE  INSPIRED. 

"  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 
agree. 

THE  HEBREW  TEXT  VERY  MUCH  ALTERED. 

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. 

Two  OLD  LATIN  TRANSLATIONS  OF  THE  PSALMS. 
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. 

THE  VULGATE  ALONE  DECLARED  TO  BE  AUTHENTIC. 
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 

THE  VULGATE  AGREES  WITH  THE  SEPTUAGINT  VERSION. 
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. 

AGREEMENT  OF  THE  BREVIARY  WITH  THE  VULGATE. 
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 
context. 

V.  The  Titles  of  the  Psalms. 

INSOLVABLE  DIFFICULTIES  ON  THE  SUBJECT  OF  TITLES. 
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 
psalms. 

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. 

THE  PSALMS  COMPOSED  IN  VERSE. 

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

IMPOSSIBILITY  OF  DETERMINING  THE  METRE. 

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. 

THE  GREAT  IMPORTANCE  OF  THE  DIVINE  OFFICE  AS  REGARDS  THE 
FAITHFUL. 

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. 

THE  DIVINE  OFFICE  SPECIALLY  IMPORTANT  TO  PRIESTS. 
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. 

WHAT  TREASURES  OF  GRACE  ONE  FINDS  IN  THE  OFFICE. 
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? 

WHAT  HAPPINESS  is  ENJOYED  IN  RECITING  THE  OFFICE. 
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  ! 


(Explanation 


OF 

THE  PSALMS   AND   CANTICLES. 

Sunday  at  Matins. 

INVITATORY.— PSALM  XCIV.  OF  THE  PSALTER. 
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 
his. 

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 
hand. 


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 
mourns." 

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 
people. 

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. 
PSALM  I.     OF  THE  OFFICE  AND  OF  THE  PSALTER. 

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- 
dit: 

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 

PSALM  II.     OF  THE  FIRST  NOCTURN. 

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- 
ram. 

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

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 
mandment. 

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 
vessel. 

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 
way. 

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


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 
chains. 

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. 

PSALM  III.  OF  THE  FIRST  NOCTURN. 

This  psalm  has  for  its  title:  Psalmus  David1  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 
meus. 

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

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 
God. 

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 
people. 


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 

joy- 

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 

BfUBRAPV 


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. 

PSALM  IV.  OF  THE   FIRST   NOCTURN,  WHICH  is  PSALM  VI.  OF  THE 

PSALTER. 

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. 

tuam. 

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 
mies. 

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 

speedily. 

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 


PSALM  V.  OF  THE   FIRST   NOCTURN,  WHICH  is  PSALM  VII.  OF  THE 

PSALTER. 

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 
facial. 

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 
enemies. 

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. 


44 


Sunday  at  Matins. 


8.  Et  propter  hanc  in  altum 
regredere :     Dominus    judicat 
populos. 

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

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 
fecit. 

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- 
simi. 


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 
me. 

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 
themselves. 

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 
Lord. 

PSALM  VI.  OF  THE  FIRST  NOCTURN,  WHICH  is  PSALM  VIII.  OF  THE 

PSALTER. 

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- 
dasti. 

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- 
rum. 

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

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 
avenger. 

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 
pretations. 

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 
devil. 

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 


PSALM  VII.  OF  THE  FIRST  NOCTURN,  WHICH  is  PSALM  IX.  OF   THE 

PSALTER. 

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- 
sime. 

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 
justitiam. 

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

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, 

0  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 
ever. 

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

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 
justice. 


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- 
perum. 

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 
Sion. 

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 
finem. 

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 
mies. 

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 
Sion. 

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- 
gitant. 

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 
dolor. 

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 
SUM. 

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- 
perum. 

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

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 
times. 

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 
his 


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

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

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

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 
terram. 


land. 

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

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 
selves. 

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  Infer.ni,  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 
hell. 

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

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. 


55 


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 
prayers. 

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. 

PSALM  VIII.  OF  THE  FIRST  NOCTURN,  WHICH  is  PSALM  X.  OF  THE 

PSALTER. 

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 
corde. 

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 
suam. 

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 
heaven. 

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 
soul. 

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 

ness. 

1.  This  is  a  difficult  verse;  it  is  thus  explained :  In  the  Lord 
I  put  my  trust;  why,  then,  dost  thou  come  to  me1  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 
examination. 

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. 

PSALM  IX.  OF  THE   FIRST   NOCTURN,  WHICH  is  PSALM  XI.  OF  THE 

PSALTER. 

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 
magniloquam. 

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 
spoken. 

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 
us? 

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 
gard. 

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. 

PSALM  X.  OF  THE  FIRST  NOCTURN,  WHICH  is  PSALM  XII.  OF  THE 

PSALTER. 

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 

high. 

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 
attack. 

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

PSALM  XI.  OF  THE  FIRST  NOCTURN,  WHICH  is  PSALM  XIII.  OF  THE 

PSALTER. 

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. 


6o 


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 
hope. 

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 
fool. 

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. 

PSALM  XII.  OF  THE  FIRST  NOCTURN,  WHICH  is  PSALM  XIV.  OF  THK 

PSALTER. 

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 
country. 

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. 


62 


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 
accepit. 

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 
Lord: 

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. 

PSALM  I.  OF  THE  SECOND  NOCTURN,  WHICH  is  PSALM  XV.  OF  THE 

PSALTER. 

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- 
verunt. 


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- 
movear. 

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 
corruptionem. 

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


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 
corruption. 

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 
eternity. 

PSALM  II.  OF  THE  SECOND  NOCTURN,  WHICH  is  PSALM  XVI.  OF  THE 

PSALTER. 

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 
te. 

9.  A   resistentibus   dexterae 
tuae  custodi   me,   ut  pupillam 
oculi. 

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 
terram. 

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

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.  glory  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 
enemies. 

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. 


68 


Sunday  at  Matins. 


PSALM  III.   OF  THE  SECOND   NOCTURN,  WHICH  is  PSALM  XVII.  OF 

THE  PSALTER. 

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 


deliverer. 

2.   My  God  is  my  helper,  and 


meus. 

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 
port/ 

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 

ears. 

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 
eis. 

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 
ejus. 

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 
ignis. 

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 
meo. 


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 
winds. 

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 
wrath. 

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- 
teris. 

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 
se. 

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 
him. 

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

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 
me. 

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

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 
eos. 

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 
suis. 

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 
iracundis. 


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 
streets. 

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 
mies. 


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 
mies. 

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 
coals. 

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 
deeds. 

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 
wrath. 

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 
mies. 

40.  "  Non  sunt  infirmata  vestigia  mea"  St.  Jerome's  render 
ing  is:  Non  deficient  tali  met,  that  is,  My  ankles  have  not 
failed. 

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. 

PSALM  I.  OF  THE  THIRD  NOCTURN,  WHICH  is  PSALM  XVIII.  OF 
THE  PSALTER. 

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 
Gordona. 

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 

knowledge. 

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 
ejus. 

8.  Lex  Domini  immaculata, 
convertens  animas:  testimoni- 
um  Domini  fidele,  sapientiam 
praestans  parvulis. 

9.  Justitiae    Domini    rectse, 
laetificantes  corda :  praeceptum 
Domini     lucidum,    illuminans 
oculos. 

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 
favum. 

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- 
mo. 

1 5.  Et  erunt  ut  complaceant 
eloquia  oris  mei :  et  meditatio 
cordis   mei    in   conspectu   tuo 
semper. 

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 
themselves. 

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 
servant. 

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  sins2  get  the  mastery  over  me,  then  I 
shall  be  free  from  every  fault,  and  pure  especially  from  grievous 
sins. 

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 
danger. 

PSALM  II.  OF  THE  THIRD  NOCTURN,  WHICH  is  PSALM  XIX.  OF  THE 

PSALTER. 

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 

fat. 

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. 


8o 


Sunday  at  Matins. 


PSALM  III.  OF  THE  THIRD  NOCTURN,  WHICH  is  PSALM  XX.  OF  THE 

PSALTER. 

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- 
ter. 

2.  Desiderium    cordis    ejus 
tribuisti   ei :    et   voluntate   la- 
biorum     ejus     non     fraudasti 
eum. 

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 
eum. 

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 
ignis, 

10.  Fructum  eorum  de  terra 
perdes :  et  semen  eorum  a  filiis 
nominum. 


1.  IN  thy  strength,  O  Lord, 
the  king  shall  joy :  and  in  thy 
salvation  he  shall  rejoice  ex 
ceedingly. 

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 
stones. 

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 
him. 

6.  For  thou  shalt  give  him 
to  be  a  blessing  forever  and 
ever:   Thou   shalt   make  him 
joyful    in    gladness   with    thy 
countenance. 

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 

6 


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. 
PSALM  I.,  WHICH  is  PSALM  XXVI.  OF  THE  PSALTER. 

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 
kingdom. 


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- 
ciderunt. 

5.  Si    consistant    adversum 
me    castra,    non    timebit    cor 
meum. 

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 
ejus. 

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 
flesh: 

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 
confident. 

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 
life: 

8.  That  I  may  see  the  delight 
of  the  Lord,  and  may  visit  his 
temple. 

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 
nacle. 

10.  He  hath  exalted  me  upon 
a  rock  :  and  now  he  hath  lifted 
up  my  head  above  my  enemies. 


84 


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- 
ram. 

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 
sibi. 

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 
mies. 

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 
Lord. 


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 
event. 


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. 

PSALM  II.,  WHICH  is  PSALM  XXVII.  OF  THE  PSALTER. 
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. 


86 


Monday  at  Matins. 


similabordescendentibus  inla- 
cum. 

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 
me. 

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 
sum. 

10.  Et    refloruit   caro   mea : 
et  ex  voluntate  mea  confitebor 
ei. 

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 
tions. 

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 
supplication. 

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 
ever. 


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 
heard. 

3.  " Ne  simul  trahas  me"     Do  not  permit  me  to  fall  over 
precipices. 

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. 


88 


Monday  at  Matins. 


PSALM  III.,  WHICH  is  PSALM  XXVIII.  OF  THE  PSALTER. 

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 
unicornium. 

7.  Vox  Domini  intercidentis 
flammam    ignis :    vox    Domini 
concutientisdesertum :  etcom- 
movebit     Dominus    desertum 
Cades. 

8.  Vox  Domini  prseparantis 
cervos,  et  revelabit  condensa : 
et  in  templo  ejusomnesdicent 
gloriam. 


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 

peace. 

i.  "  Filios  arietum"    Young  rams,  to  offer  them  to  him  in 
sacrifice. 

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 
tremble. 

5.  "  Cedros    Libani"      That     is    to    say:    The    loftiest    and 
strongest  trees,  which  it  destroys  by  the  violence  of  the  tem 
pests. 

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 
peace. 

PSALM  IV.,  WHICH  is  PSALM  XXIX.  OF  THE  PSALTER. 

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- 
cum. 

4.  Psallite     Domino    sancti 
ejus:  et  confitemini  memoriae 
sanctitatis  ejus. 

5.  Quoniam  ira  in  indigna- 
tione  ejus:  et  vita  in  voluntate 
ejus. 

6.  Ad  vesperum  demorabitur 
fletus :   et   ad    matutinum    lae- 
titia. 

7.  Ego  autem  dixi  in  abun- 
dantia  mea :   Non  movebor  in 
aeternum. 

8.  Domine  in  voluntate  tua, 
praestitisti   decori   meo   virtu- 
tem. 

9.  Avertisti  faciem  tuam  a 
me,  et   factus   sum   conturba- 
tus. 

10.  Ad  te  Domine  clamabo  : 
et  ad   Deum   meum   depreca- 
bor. 

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 
will. 

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 
troubled. 

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. 


93 


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. 


PSALM  V.,  WHICH  is  PSALM  XXX.  OF  THE  PSALTER. 

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 
justice. 

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 
tector. 

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, 


94 


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 
gemitibus. 

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 
mese. 

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 
sighs. 

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 
heart. 

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 
hands. 

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 
dumb. 

22.  Which     speak    iniquity 
against  the  just,  with  pride  and 
abuse. 

23.  O  how  great  is  the  mul- 


Psalm  V.—XXX.  of  Psalter. 


95 


dulcedinis  tuae  Domine,  quam 
abscondisti  timentibus  te! 

24.  Perfecisti  eis,  qui  sperant 
in    te,  in    conspectu    filiorum 
hominum. 

25.  Abscondes  eos  in  abscon- 
d:':o  faciei  tuae  a  conturbatione 
hominum. 

26.  Proteges  eos  in  taberna- 
culo  tuo  a  contradictione  lin- 
guarum. 

27.  Benedictus  Dominus: 
quoniam  mirificavit  misericor- 
diam    suam    mihi    in   civitate 
munita. 

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- 
biam. 

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 
proudly. 

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 
wants. 

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  veritatis—1\&\\  hast  redeemed  me,  O  Lord  God  of 
truth ;  for  Jesus  Christ  was  himself  the  Redeemer,  and  not  the 
redeemed. 

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 
stupefied. 

30.  "Veritatemrequiret"  According  to  the  Hebrew  :  Sinceros 
itueturn — He  protects  the  sincere.  The  sense  of  the  verse  is : 


Psalm  VI. —XXXI.  of  Psalter. 


97 


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 
ments. 


PSALM  VI.,  WHICH  is  PSALM  XXXI.  OF  THE  PSALTER. 

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 
7 


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. 


100 


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 
Lord. 


PSALM  VII.,  WHICH  is  PSALM  XXXII.  OF  THE  PSALTER. 

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- 
datio. 

2.  Confitemini    Domino    in 
cithara:     in    psalterio    decem 
chordarum  psallite  illi. 

3.  Cantate  ei  canticum  no- 
vum :  bene  psallite  ei  in  voci- 
feratione. 

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- 
bem. 

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 
upright. 

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 
noise. 

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 
storehouses. 

8.  Let  all  the  earth  fear  the 
Lord  :   and  let  all  the  inhabi 
tants  of  the  world  be  in  awe  of 
him. 

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 
sibi. 

13.  De  coelo  respexit  Domi 
nus :  vidit  omnes  filios  homi- 
num. 

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 
ejus. 

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 
generations. 

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 
works. 

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 
strength. 

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 
famine. 

20.  Our  soul  waiteth  for  the 
Lord  :  for  he  is  our  helper  and 
protector. 

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. 

PSALM  VIII.,  WHICH  is  PSALM  XXXIII.  OF  THE  PSALTER. 

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- 
nos? 

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 
eorum. 

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 
conteretur. 

21.  Mors  peccatorum  pessi- 


7.  The  angel  of  the  Lord  shall 
encamp  round  about  them  that 
fear    him :    and    shall    deliver 
them. 

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 
earth. 

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 
for. 

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 
him. 

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. 

PSALM  IX.,  WHICH  is  PSALM  XXXIV.  OF  THE  PSALTER. 
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 
mihi. 

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- 
am. 

5.  Avertantur  retrorsum,  et 
confundantur  cogitantes  mihi 
mala. 

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 
me. 

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 
them. 

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 
soul. 

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. 


io6 


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 
eum. 

13.  Surgentes   testes   iniqui, 
quae  ignorabam  interrogabant 
me. 

14.  Retribuebant  mihi  mala 
pro  bonis  :  sterilitatem  animae 
meae. 

15.  Ego    autem    cum    mihi 
molesti   essent,  induebar   cili- 
cio. 

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 
ignoravi. 

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 
cogitabant. 


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 
me. 

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 
mihi. 

28.  Non  dicant  in  cordibus 
suis:  Euge,  euge,  animae  nos- 
trse  :  nee  dicant :  Devoravimus 
eum. 

29.  Erubescant  et  reverean- 
tursimul,  qui  gratulantur  malis 
meis. 

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 
ejus. 

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 
me. 

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 
justice. 

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 
net. 

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   vultut 
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 
Bossuet. 

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. 

PSALM  X.,  WHICH  is  PSALM  XXXV.  OF  THE  PSALTER. 

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 

hatred. 

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. 


no 


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 
odivit. 

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- 
bunt. 

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 
God! 

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 
pleasure. 

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 
eyes. 

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. 


112 


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. 


PSALM  XL,  WHICH  is  PSALM  XXXVI.  OF  THE  PSALTER. 

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 
faciet. 

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 
maligneris. 

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 
fall. 

3.  Trust  in  the  Lord,  and  do 
good :   and  dwell  in  the  land, 
and  thou  shalt  be  fed  with  its 
riches. 

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 
land. 


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 
suum. 

15.  Ut  dejiciant  pauperem  et 
inopem:    ut    trucident    rectos 
corde. 

16.  Gladius  eorum  intret  in 
corda  ipsorum  :  et  arcus  eorum 
confringatur. 

17.  Melius  est  modicum  jus- 
to,  super   divitias    peccatorum 
multas. 

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- 
nem. 

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- 
servabuntur. 

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 
eum. 

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- 
bis. 

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 
ever. 

29.  For  the  Lord  loveth  judg 
ment,  and  will  not  forsake  his 
Saints  :  they  shall  be  preserved 
forever. 

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 
see. 

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.  -lUt  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 
deserves. 

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). 


u8 


Monday  at  Matins. 


PSALM  XII.,  WHICH  is  PSALM  XXXVII.  OF  THE  PSALTE&. 

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- 
bar. 

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 
meam. 

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 
me. 

5.  My  sores  are  putrified  and 
corrupted,  because  of  my  fool 
ishness. 

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 
sunt. 

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 
meoe. 


evils  to  me  spoke  vain  things: 
and  studied  deceits  all  the  day 
long. 

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 
sin. 

20.  But  my  enemies  live,  and 
are  stronger  than  I :  and  they 
that   hate   me   wrongfully  are 
multiplied. 

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 
burden. 

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 
heart. 

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. 
PSALM  I.,  WHICH  is  PSALM  XXXVIII.  OF  THE  PSALTER. 

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 
end. 

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 
thee. 

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 


121 


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 
hominem. 

15.  Et  tabescere  fecisti  sicut 
araneam  animam  ejus  :  verum- 
tamen  vane  conturbatur  omnis 
homo. 

16.  Exaudi  orationem  meam 
Domine,  et  deprecationem  me 
am  :  auribus  percipe  lacrymas 
meas. 

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 
quieted. 

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 
vanity. 

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 
throne. 

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 
world. 

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. 

PSALM  II.,  WHICH  is  PSALM  XXXIX.  OF  THE  PSALTER, 

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 


124 


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 
meos. 

4.  Et    immisit    in   os    meum 
canticum  novum,  carmen  Deo 
nostro. 

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 
falsas. 

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 
numerum. 

9.  Sacrificium  et  oblationem 
noluisti :  auresautem  perfecisti 
mihi. 

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 
mei. 

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 
God. 

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 
follies. 

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 
dixi. 

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 
mala. 

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 
tuum. 

23.  Ego  autem  mendicus  sum, 
et  pauper:  Dominus  sollicitus 
est  mei. 

24.  Adjutor  meus,  et  protec 
tor  meus  tu  es  :  Deus  meus  ne 
tardaveris. 


13.  I  have  not  hid  thy  jus 
tice  within  my  heart:    I  have 
declared  thy  truth  and  thy  sal 
vation. 

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 
away. 

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 
nified. 

23.  But  I  am  a  beggar  and 
poor:  the  Lord  is  careful  for 
me. 

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 26  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 
appetites. 

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  sins1  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. 


129 


21.  "  Euge,  euge."    Well  done,  well  done,  we  have  made  an 
end  of  him.1 

22.  "  Salutare  tttum."     The  salutation  that  they  hope  from 
Thee. 

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. 


PSALM  III.,  WHICH  is  PSALM  XL.  OF  THE  PSALTER. 

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- 
nus. 

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 
sibi. 


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 
sickness. 

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. 


130 


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. 
mihi. 

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 


et 


voluisti  me  :  quoniam  non  gau- 
debit  inimicus  meus  super  me. 

13.   Me  autem  propter  inno- 


seternum. 

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 
ness. 

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. 

PSALM  IV.,  WHICH  is  PSALM  XLI.  OF  THE  PSALTER. 

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. 
Deus. 

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. 


133 


5.  With  the  voice  of  joy  and 
praise  :  the  noise  of  one  feast 
ing. 

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 
night. 

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 
me? 

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- 
runt. 

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 
me. 

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. 


'35 


PSALM  V.,  WHICH  is  PSALM  XLIII.  OF  THE  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 
antiquis. 

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 
confudisti. 

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 
ever. 

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. 


136 


Tuesday  at  Matins. 


11.  Nunc  autem  repulisti  et 
confudisti  nos :    et  non  egre- 
dieris  Deus  in  virtutibus  nos- 
tris. 

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 
eorum. 

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 
nations. 

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 
people. 

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 
nant. 

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 

slaughter. 

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, 
noster. 

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 
way. 

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. 

PSALM  VI.,  WHICH  is  PSALM  XLIV.  OF  THE  PSALTER. 

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  VL—XLIV.  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- 
bus. 

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 
wonderfully. 

7.  Thy    arrows    are    sharp : 
under  thee   shall   people   fall, 
into  the   hearts  of  the  king's 
enemies. 

8.  Thy   throne,    O    God,    is 
forever  and  ever:    the  sceptre 
of  thy  kingdom  is  a  sceptre  of 
uprightness. 

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 
glory. 

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 
Messias. 

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 
kingdom. 

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 
Thee. 

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 
protection. 

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. 

PSALM  VII.,  WHICH  is  PSALM  XLV.  OF  THE  PSALTER. 

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 
God. 

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 
ingly. 

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 
significations. 


Psalm  VIL—XLV.  of  Psalter.  143 


3.  Sonuerunt,  et  turbatae 
sunt  aquae  eorum :  conturbati 
sunt     monies     in     fortitudine 
ejus. 

4.  Fluminis   impetus   laetifi- 
cat    civitatem    Dei :     sanctifi- 
cavit  tabernaculum  suum  Al- 
tissimus. 

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 
Jacob. 

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 
terra. 

11.  Dominus  virtutum  nobis- 
cum :    susceptor   noster   Deus 
Jacob. 


3.  Their  waters  roared  and 
were  troubled  :  the  mountains 
were     troubled     with     his 
strength. 

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 
early. 

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 
fire. 

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 
birth. 

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 
are. 

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. 

PSALM  VIII.,  WHICH  is  PSALM  XLVI.  OF  THE  PSALTER. 

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.  h°ly  throne, 


Psalm  VIIL—XLVL  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  est—God  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). 


146 


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. 


PSALM  IX.,  WHICH  is  PSALM  XLVII.  OF  THE  PSALTER. 

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 
Church. 


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- 
ni. 

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 
tui. 

9.  Secundum    nomen    tuum 
Deus,  sic  et  laus  tua  in  fines 
terrse :  justitia  plena  est  dex- 

tua. 
to.  Laetetur   mons   Sion,  et 


1.  GREAT  is  the  Lord,  and 
exceedingly  to  be    praised    in 
the  city  of  our  God,  in  his  holy 
mountain. 

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 
ishment. 

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. 

PSALM  X.,  WHICH  is  PSALM  XLVIII.  OF  THE  PSALTER. 

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 
finem. 

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 
complacebunt. 

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 
forever. 

n.  Their  dwelling  places  to 
all  generations:  they  have 
called  their  lands  by  their 
names. 

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 
them. 

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 

him. 

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 

them. 

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 
houses. 

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. 


152 


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. 

PSALM  XI.,  WHICH  is  PSALM  XLIX.  OF  THE  PSALTER. 
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 
ejus. 

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 
semper. 


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 
beauty. 

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 
judge. 

8.  Hear  O  my  people,  and  I 
will  speak  :  O  Israel,  and  I  will 
testify  to  thee ;  I  am  God,  thy 
God. 

9.  I  will  not  reprove  thee  for 
thy  sacrifices:  and  thy  burnt- 
offerings    are    always    in    my 
sight. 


Psalm  XL—XLIX.  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 
tua. 

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 
dolos. 

21.  Sedens  adversus  fratrem 
tuum    loquebaris,  et   adversus 
filium     matris     tuae     ponebas 
scandal  urn :  haec  fecisti,  et  ta- 
cui. 

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 
thereof. 

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 
received. 

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 
torment. 

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. 

PSALM  XII.,  WHICH  is  PSALM  LI.  OF  THE  PSALTER. 

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 

righteousness. 

4.  Dilexisti      omnia      verba        4.  Thou  hast  loved  all  the 
prsecipitationis,  lingua  dolosa.      words    of     ruin,    O    deceitful 

tongue. 

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. 


158 


Wednesday  at  Matins. 


Wednesday  at  Matins. 

PSALM  I.,  WHICH  is  PSALM  LII.  OF  THE  PSALTER. 

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- 
num. 

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 
Israel. 


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 
good. 

3.  God    looked    down   from 
heaven  on  the  children  of  men  : 
to  see  if  there  were  any  that 
did   understand,   or   did    seek 
God. 

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 
fear. 

7.  For  God  hath  scattered  the 
bones  of  them  that  please  men  : 
they   have    been    confounded, 
because    God    hath    despised 
them. 

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  IL—LIV.  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 
action. 

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, 

PSALM  II.,  WHICH  is  PSALM  LIV.  OF  THE  PSALTER. 

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. 


i6o 


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 
tenebrae. 

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 
injustitia. 

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 
eorum. 


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 
streets. 

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 
miliar. 

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. 


161 


1 8.  Ego    autem    ad     Deum 
clamavi :  et  Dominus  salvabit 
me. 

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 
jacula. 

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- 
mine. 


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 
voice. 

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 
darts. 

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 
me. 

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  IIL—L  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. 

PSALM  III.,  WHICH  is  PSALM  LV.  OF  THE  PSALTER. 

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. 


164 


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 
malum. 

6.  Inhabitabunt    et   abscon- 
dent :    ipsi   calcaneum    meum 
observabunt. 

7.  Sicut    sustinuerunt     ani- 
mam  meam,  pro  nihilo  salvos 
facies  illos :  in  ira  populos  con- 
fringes. 

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 
tibi. 

13.  Quoniam   eripuisti    ani- 
mam  meam  de  morte,  et  pedes 
meos   de   lapsu :    ut    placeam 
coram    Deo    in  lumine  viven- 
tium. 


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 
evil. 

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. 

PSALM  IV.,  WHICH  is  PSALM  LVI.  OF  THE  PSALTER. 

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 
iniquitas. 

3.  Clamabo  ad  Deum  altissi- 
mum :    Deum    qui     benefecit 
mihi. 

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 
troubled. 

6.  The  sons  of  men,  whose 
teeth  are  weapons  and  arrows  : 
and     their     tongue     a     sharp 
sword. 

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 
it. 

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 
early. 

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  soul3  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. 

PSALM  V.,  WHICH  is  PSALM  LVII.  OF  THE  PSALTER. 

The  prophet  describes  in  this  psalm  the  perverse  conduct  of  the 
wicked,  and  shows  the  chastisement  that  God  usually  inflicts  upon 
them. 

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. 


t68 


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- 
firmentur. 

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 
ly- 

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  VL—L  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;il  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. 

PSALM  VI.,  WHICH  is  PSALM  LVIII.  OF  THE  PSALTER. 

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 

Israel. 

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- 
tem. 

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 
mei. 

12.  Disperge  Jlos  in  virtute 
tua:  et  depone  eos  protector 
meus  Domine. 

13.  Delictum  oris  eorum,  ser- 
monem  labiorum  ipsorum  :  et 
comprehendantur  in  superbia 
sua. 

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 
terrse. 

1 6.  Convertentur  ad  vespe- 
ram,   et    famem    patientur   ut 
canes :     et    circuibunt    civita 
tem. 

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 
more. 

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  VL—L  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 
justice. 

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 

PSALM  VII.,  WHICH  is  PSALM  LIX.  OF  THE  PSALTER. 

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 
row. 

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 

bow: 

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 
glorified. 


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- 
minis. 

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 
nacles. 

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 
man. 

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. 

PSALM  VIII.,  WHICH  is  PSALM  LX.  OF  THE  PSALTER. 

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  VIIL—LX.  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 
diem. 


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 
wings. 

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 
generation. 

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, 


176 


Wednesday  at  Matins. 


PSALM  IX.,  WHICH  is  PSALM  LXI.  OF  THE  PSALTER. 

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- 
bant. 

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 
heart. 

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. 

PSALM  X.,  WHICH  is  PSALM  LXIII.  OF  THE  PSALTER. 
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. 

13 


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  XL—LX  V.  of  Psalter.  1 79 


PSALM  XL,  WHICH  is  PSALM  LXV.  OF  THE  PSALTER. 

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 
semetipsis. 

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 
refrigerium. 


1.  SHOUT  with  joy  to  God, 
all  the  earth,  sing  ye  a  psalm 
to  his  name,  give  glory  to  his 
praise. 

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 
selves. 

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 
ment. 


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. 


i8o 


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 
goats. 

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 
hircis. 

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 
mea. 

17.  Iniquitatem  si  aspexi  in 


minus. 

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  XIL—LXVII.  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/us—Vfhen  thou  seest  that  thy  prayer  is 
not  removed  from  thee,  be  sure  that  neither  is  his  mercy 
removed  from  thee." 

PSALM  XII.,  WHICH  is  PSALM  LXVII.  OF  THE  PSALTER. 
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). 


182 


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- 
rum: 

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- 
pulchris. 

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- 
ta. 

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 
widows. 

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 
Israel. 

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 
spoils. 

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 
gold. 

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 
finem. 

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- 
rum. 

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- 
arum. 

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 
death. 

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 
sanctuary. 

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 
Israel. 

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- 
entem. 

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 
thali. 

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 
pastures. 

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  XIL—LXVIL  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 
Church. 

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 
reprobate. 

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  L—LXVIIL  of  Psalter.  189 


Thursday  at  Matins. 

PSALM  I.,  WHICH  is  PSALM  LXVIII.,  OF  THE  PSALTER. 

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- 
solvebam. 

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 
Israel. 


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 
standing. 

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 
vinum. 

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 
aquarum. 

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 
me. 

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 
song. 

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  L—LXVIII.  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- 
veni. 

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- 
bantur. 

34.  Ego  sum  pauper  et  do- 
lens  :  salus  tua  Deus  suscepit 
me. 

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- 
block. 

28.  Let  their  eyes  be  dark 
ened   that  they  see  not ;   and 
their  back  bend  thou  down  al 
ways. 

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 
nacles. 

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 
written. 

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  eis>  every     thing     that     creepeth 

therein. 

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 
heritance. 

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 

therein. 

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- 
cituum. 

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  L—LXVIII.  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 
drunkards. 

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 
fieret—God  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 
justification. 

13 


1 94  Thursday  at  Matins. 

33.  "  De  libro  vtventtum. "  That  is,  from  the  number  of  the 
elect. 

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 
sins. 

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. 

PSALM  II.,  WHICH  is  PSALM  LXIX.  OF  THE  PSALTER. 

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  IIL—LXX.  of  Psalter. 


'95 


centes:  qui  dicunt  mihi:  Euge, 
euge. 

5.  Exultent  et  laetentur  in  te 
omnes  qui  quaerunt  te,  et  di- 
cant  semper:  Magnificetur  Do- 
minus  :    qui   diligunt   salutare 
tuum. 

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 
nified. 

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. 

PSALM  III.,  WHICH  is  PSALM  LXX.  OF  THE  PSALTER. 

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 
uniust: 


196 


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 
fortis. 

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 
respice. 

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 
alone. 

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 
me, 

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 
mihi. 


19.  And    unto  old  age   and 
gray  hairs  :  O  God,  forsake  me 
not, 

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 
redeemed. 

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 
supplied. 

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 
earth. 

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. 

PSALM  IV.,  WHICH  is  PSALM  LXXL  OF  THE  PSALTER. 

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. 


200 


Thursday  at  Matins. 


4.  Judicabit     pauperes     po- 
puli,  et  salvos  faciet  filios  pau- 
perum :   et   humiliabit  calum- 
niatorem. 

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 
ciet. 

14.  Ex   usuris   et    iniquitate 
redimet  animas  eorum  :  et  ho- 
norabile  nomen  eorum  coram 
illo. 

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 
earth. 

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  prafecti—thz.  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 
Christ. 

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 
Gospel. 

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  V—LXXIL  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. 

PSALM  V.,  WHICH  is  PSALM  LXXII.  OF  THE  PSALTER. 

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 


204 


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 
flagellabuntur: 

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 
slipped. 

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 
wickedness. 

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. 


205 


14.  Et    fui    flagellatus    tota 
die,  et  castigatio  mea  in  matu- 
tinis. 

1 5.  Si  dicebam  :  Narrabo  sic : 
ecce  nationem  filiorum  tuorum 
reprobavi. 

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 
rediges. 

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 
ings. 

15.  If   I   said:    I  will    speak 
thus :    behold    1    should    con 
demn   the   generation   of    thy 
children. 

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 
quity. 

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 
forever. 

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 
for. 

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 
earth. 

13.  "Sine  causa  justificavi"     According   to  the    Hebrew: 
Frustra  mundavi.     "Inter  innocentes"     That  is,  with  the  inno 
cent. 

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 

PSALM  VI.,  WHICH  is  PSALM  LXXIII.  OF  THE  PSALTER. 

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. 


2IO 


Thursday  at  Matins. 


2.  Memor     esto     congrega- 
tionis  tuae,  quam  possedisti  ab 
initio. 

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 
tuae. 

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 
tui. 

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 
land. 

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 
earth. 

14.  Thou    by   thy   strength 


Psalm  VL—LXXIIL  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 
Ethan. 

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 
iniquitatum. 

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 
rivers. 

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 
tinually. 


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  VL—LXXIIL  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. 


214 


Thursday  at  Matins. 


23.  "  Causam  tuam."     This  cause  which  is  not  only  ours,  but 
in  truth  Thy  own. 

24.  "  Voces."     The  blasphemies. 


PSALM  VII.,  WHICH  is  PSALM  LXXIV.  OF  THE  PSALTER. 

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 
tices. 

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 
mixture. 

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 
Jacob. 

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 
judgment. 


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  V1L—LXXIV.  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,  decernam—What  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 
vestram—Do  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 


2l6 


Thursday  at  Matins. 


sinners ;  and  will,  on  the  other  hand,  publish  the  glory  of  the 
just,  who  shall  be  exalted. 

PSALM  VIII.,  WHICH  is  PSALM  LXXV.  OF  THE  PSALTER. 

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- 
lum. 

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 
quievit, 

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 
still. 

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  VIIL—LXXV.  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 
ents. 

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 
earth. 

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 
terror. 

9  "  Mansuetos. "  All  those  that  are  meek,  that  is,  his  humble 
servants. 

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  $rtnczpum—VIho  subdues  the  pride  of 
princes. 

PSALM  IX.,  WHICH  is  PSALM  LXXVI.  OF  THE  PSALTER. 

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 
deceptus. 

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 
habui. 

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 
mirabilia. 


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 
High. 

11.  I  remembered  the  works 
of  the  Lord  :  for  I  will  be  mind 
ful  of  thy  wonders  from  the 
beginning. 

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, 


22O 


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 
rota. 

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 
wheel. 

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 
known. 

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 
me. 

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. 

PSALM  X.,  WHICH  is  PSALM  LXXVII.  OF  THE  PSALTER. 
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 

generation. 

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. 


224 


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 
exquirant. 

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 
children. 

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 
ration. 

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 
Israel. 

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 
Africum. 

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- 
divit. 

15 


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 
flowed. 

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 
heaven. 

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 


226 


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 
ei: 

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 
deemer. 

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 
nant. 

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- 
custse. 

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- 
erunt. 


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 
angels. 

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 
enemies. 

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 
nacles. 

62.  Yet   they  tempted,   and 
provoked  the  most  high  God  : 
and   they  kept  not   his  testi 
monies. 


228 


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 
Israel. 

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 
inimici. 

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 
bow. 

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 
ing. 

66.  And    he    put   away   the 
tabernacle  of   Silo,  his  taber 
nacle  where  he  dwelt  among 
men. 

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 
proach. 

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 
loved. 

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,  him1  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- 
vinms. 

6.  "  Suscitavit"     St.  Jerome  translates:   Statuit — He  estab 
lished.     "  In  Jacob,  .  .  .  In  Israel"     Among  the  posterity  of 
Jacob. 

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- 
nochius). 

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 
desire. 

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 
Israelites. 

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 
Judea. 

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  XL—LXXVIIL  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 


PSALM  XI.,  WHICH  is  PSALM  LXXVIII.  OF  THE  PSALTER. 

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. 


236 


Thursday  at  Matins. 


8.  Nememinerisiniquitatum 
nostrarum  antiquarum,  cito  an- 
ticipent  nos  misericord iae  tuae  : 
quia  pauperes  facti  sumus  ni- 
mis. 

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 
compeditorum. 

12.  Secu nd um  magnitudi- 
nem  brachii  tui,  posside  filios 
mortificatorum. 

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  desertum—Wz  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"     Name.ly,  the  Moabites,  the 
Edomites,  the  Ammonites,  and  other  Gentiles, 


Psalm  XIL—LXXIX.  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 
reiligere. 

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. 

PSALM  XII.,  WHICH  is  PSALM  LXXIX.  OF  THE   PSALTER. 

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- 


238 


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- 
mus. 

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 
nos. 

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 
Dei. 

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 
measure? 

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 
it. 

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 
drink. 

2  This  allegory  signifies,  according  to  Menochius,  that  the  kings  and 
the  princes  of  God  surpassed  the  neighboring  kings  in  dignity  and  in 
power. 

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  XIL—LXXIX.  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 
Sanglier. 

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, 


242 


Friday  at  Matins. 


Friday  at  Matins. 

PSALM  I.,  WHICH  is  PSALM  LXXX.  OF  THE  PSALTER. 

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 
not. 

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- 
tionis. 

8.  Audi    populus    meus.   et 
contestabor  te :  Israel  si  audi- 
eris    me,  non    erit    in   te  deus 
recens,  neque   adorabis    deum 
alienum. 

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 

inventions. 

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 

rock. 

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. 

PSALM  II.,  WHICH  is  PSALM  LXXXI.  OF  THE  PSALTER. 

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  IL—LXXXI.  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 
dijudicat. 

2.  Usquequo    judicatis    ini- 
quitatem :    et   facies   peccato- 
rum  sum  ids? 

3.  Judicate  egeno,  et  pupil- 
lo :  humilem,  et  pauperem  jus- 
tificate. 

4.  Eripite  pauperem  :  et  ege- 
num  de  manu  peccatoris  libe 
rate. 

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. 


Deos 


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. 


246 


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 
sons. 

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. 


PSALM  III.,  WHICH  is  PSALM  LXXXII.  OF  THE  PSALTER. 

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 
tuos. 

4.  Dixerunt:  Venite,  et  dis- 
perdamus    eos    de    gente :    et 
non  memoretur  nomen  Israel 
ultra. 

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 
head. 

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- 
mahelites: 

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 
Cisson. 

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 
Lot. 

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 
earth. 

10.  Make  their  princes  like 
Oreb  and  Zeb,  and  Zebee  and 
Salmana. 

11.  All   their  princes:   who 
have  said :  Let  us  possess  the 
sanctuary  of  God    for   an   in 
heritance. 

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 
perish. 

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 
world. 


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 
wrath. 

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. 

PSALM  IV.,  WHICH  is  PSALM  LXXXIII.  OF  THE  PSALTER. 

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 

ever. 

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. 


250 


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- 
torum. 

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 
Jacob. 

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 
gods. 

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 
water. 

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, 
heaven. 

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, 
palaces. 

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 
next. 

13.  "  Bonis"     Grace  and  glory  are  real  good  things.     "  Qui 
ambulant  in  innocent  ia"     Those  that  live,  keeping  away  from 
sin. 

PSALM  V.,  WHICH  is  PSALM  LXXXIV.  OF  THE  PSALTER. 

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 

indignation. 

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 
vation. 

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 
land. 

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  htcc—At  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 
cor. 

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 
suos. 


254  Friday  at  Matins. 

4.  "  Deus  salutaris  noster."     St.  Jerome  translates :  Deus,  Jesus 
noster. 

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  Ma1- 
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. 

PSALM  VI.,  WHICH  is  PSALM  LXXXV.  OF  THE  PSALTER. 

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 

soul. 

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. 


256 


Friday  at  Matins. 


cordiae  omnibus   invocantibus 
te. 

5.  Auribus  percipe   Domine 
orationem  meam  :   et   intende 
voci  deprecationis  meae. 

6.  In  die  tribulationis  meae 
clamavi  ad  te  :  quia  exaudisti 
me. 

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 
solus. 

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 
aeternum. 

12.  Quia    misericordia     tua 
magna  est  super  me  :  et  eruisti 
animam  meam  ex  inferno  in- 
feriori. 

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 
verax. 

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 
me. 


Psalm  VL—LXXXV.  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 
vice. 

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:  Propittabilis—R&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 
me. 

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 

17 


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. 

PSALM  VII.,  WHICH  is  PSALM  LXXXVI.  OF  THE  PSALTER. 

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 

me. 

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  VIL—LXXXVI.  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 
her. 

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. 

PSALM  VIII.,  WHICH  is  PSALM  LXXXVII.  OF  THE  PSALTER. 

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 

thee. 

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 
meas. 

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- 
ditione? 

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 
themselves. 

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 
thee? 

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 
me? 

16.  I  am  poor,  and  in  labors 
from  my  youth  :  and  being  ex 
alted  have  been  humbled  and 
troubled. 

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  VIIL—LXXXVI1.  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. 

PSALM  IX.,  WHICH  is  PSALM  LXXXVIII.  OF  THE  PSALTER. 

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 
mas. 

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 
torum. 

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 
tuae. 

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 
generation. 

6.  The  heavens  shall  confess 
thy  wonders,  O  Lord  :  and  thy 
truth    in    the    church    of    the 
saints. 

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 
mies. 

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 
throne. 

15.  Mercy  and  truth  shall  go 


266 


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 
eum. 

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 
ejus. 

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 
exalted. 

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 
custodierint: 

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 
irrita. 

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 
tuum. 

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 
heaven. 

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 
stripes. 

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 
forever. 

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 
bors. 

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 


268 


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- 
sione. 

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 
ground. 

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 
tuam—1\\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 
made. 

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 

hebrao. 


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 
Lord! 

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. 

18 


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 

PSALM  X.,  WHICH  is  PSALM  XCI1I.  OF  THE  PSALTER. 

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- 
perbis. 

3.  Usquequo  peccatores  Do- 
mine  :     usquequo     peccatores 
gloriabuntur. 

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- 
derunt. 

7.  Etdixerunt:  Non  videbit 
Dominus,  nee  intelliget  Deus 
Jacob. 

8.  Intelligite    insipientes   in 
populo :     et    stulti    aliquando 
sapite. 

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 
sunt. 

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 
freely. 

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 
consider? 

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 
vain. 

12.  Blessed  is  the  man  whom 
thou   shalt   instruct,  O   Lord : 
and  shalt  teach  him  out  of  thy 
law. 


we  see  in  them  an  unreserve  full  of  confidence  in  the  wisdom  and  good 
pleasure  of  God. 


276 


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 
hope. 

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 
mands. 

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  quiescat—1\\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 
best. 

PSALM  XL,  WHICH  is  PSALM  XCV.  OF  THE  PSALTER. 

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 

stint. 

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 
reigned. 

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 
Sancto—ln  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 
populoruDi. 

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. 


PSALM  XII.,  WHICH  is  PSALM  XCVI.  OF  THE  PSALTER. 

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 
multae. 

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 
Sion. 

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 
deos. 

ir.  Oui  diligitis  Dominum, 
odite  malum :  custodit  Domi 
nus  animas  sanctorum  suorum, 
de  manu  peccatoris  liberabit 
eos. 

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 
glory. 

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 
glad. 

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, 
rejoice. 

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. 


283 


Saturday  at  Matins. 
PSALM  I.,  WHICH  is  PSALM  XCVII.  OF  THE  PSALTER. 

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 
fecit. 

2.  Salvavit  sibi  dextera  ejus, 
et  brachium  sanctum  ejus. 

3.  Notum  fecit  Dominus  sa- 
lutare    suum :     in     conspectu 
gentium     revelavit     justitiam 
suam. 

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 
aequitate. 


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 
God. 

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/ztudme—Rectitude,  or  righteousness. 

PSALM  II.,  WHICH  is  PSALM  XCVIII.  OF  THE  PSALTER. 

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- 
los. 

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 
est. 

6.  Moyses,  et  Aaron   in  sa- 
cerdotibus    ejus :     et    Samuel 
inter  eos,  qui  invocant  nomen 
ejus. 

7.  Invocabant  Dominum,  et 
ipse    exaudiebat   eos :    in    co- 
lumna    nubis    loquebatur    ad 
eos. 

8.  Custodiebant    testimonia 
ejus  :  et  praeceptum  quod  dedit 
illis. 

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 
inventions. 

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. 

PSALM  III.,  WHICH  is  PSALM  XCIX.  OF  THE  PsALTER.2 

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 
sheep. 

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. 


287 


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 
promises. 


PSALM  IV.,  WHICH  is  PSALM  C.  OF  THE  PSALTER. 

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 
odivi. 

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 
me. 

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. 

PSALM  V.,  WHICH  is  PSALM  CI.  OF  THE  PSALTER. 

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. 


290 


Saturday  at  Matins. 


2.  Non  avertas  faciem  tuam 
a  me :   in  quacumque  die  tri- 
bulor,    inclina   ad    me    aurem 
tuam. 

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 
meum. 

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- 
bant. 

10.  Quia  cinerem  tamquam 
panem  manducabam,  et  potum 
meum  cum  fletu  miscebam. 

11.  A  facie  irae  et  indignatio- 
nis  tuae :  quia  elevans  allisisti 
me. 

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 
generationem. 

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 
speedily. 

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 
house. 

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 
down. 

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. 


291 


16.  Et  timebunt  Gentes  no- 
men  tuum  Domine,  et  omnes 
reges  terrae  gloriam  tuam. 

17.  Ouiaaedificavit  Dominus 
Sion :    et   videbitur   in    gloria 
sua. 

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 
tui. 

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 
glory. 

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 
petition. 

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 
days. 

25.  Call  me  not  away  in  the 
midst  of   my  days:   thy  years 
are  unto  generation  and  gene 
ration. 

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 
garment. 

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. 


294 


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 

PSALM  VI.,  WHICH  is  PSALM  CII.  OF  THE  PSALTER. 

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 
suas. 

8.  Miserator,   et    misericors 
Dominus  :  longanimis,  et  mul- 
tum  misericors. 

9.  Non    in   perpetuum    ira- 
scetur :   neque   in  seternum 
comminabitur. 

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 
diseases. 

4.  Who  redeemeth  thy  life 
from  destruction  :  who  crown- 
eth  thee  with  mercy  and  com 
passion. 

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 
wrong. 

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 
forever. 

10.  He  hath  not  dealt  with 
us  according  to  our  sins:  nor 
rewarded  us  according  to  our 
iniquities. 


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. 


295 


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 
trum. 

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 
ejus. 

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 
more. 

1 6.  But   the    mercy   of    the 
Lord  is  from  eternity,  and  unto 
eternity  upon  them   that  fear 
him. 

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 
life. 

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  VIL—CIIL  of  Psalter.  297 


19.    "  Regnum   ipsius  omnibus 
will  have  to  obey  his  rule. 


dominabttur"    That   is:   Ail 


PSALM  VII.,  WHICH  is  PSALM  CIII.  OF  THE  PSALTER. 

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- 
midabunt. 

9.  Ascendunt  montes,  et  de- 
scendunt  campi  in  locum  quern 
fundasti  eis. 

10.  Terminum     posuisti, 
quern     non     transgredientur : 
neque     convertentur     operire 
terram. 

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 
stand. 

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 


298 


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 
confirmet. 

18.  Saturabuntur   ligna 
campi,    et   cedri    Libani,  quas 
plantavit :  illic  passeres  nidifi- 
cabunt. 

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 
collocabuntur. 

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 
thirst. 

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  VIL—CIIL  of  Psalter. 


299 


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- 
bunt. 

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- 
tentur. 

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 
number. 

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 
good. 

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 
birds. 

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 
.moon. 

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 


PSALM  VIII.,  WHICH  is  PSALM  CIV.  OF  THE  PSALTER. 

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 
semper. 

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 
ejus. 

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 
Gentiles. 

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 
evermore. 

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 
chosen. 

7.  He  is  the  Lord  our  God  : 
his  judgments  are  in  all  the 
earth. 

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 
testament. 

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. 


304 


Saturday  at  Matins. 


te  in  gentem,  et  de  regno  ad 
populum  alterum. 

14.  Non    reliquit    hominern 
nocere  eis  :  et  corripuit  pro  eis 
reges. 

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- 
sum. 

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 
prophets. 

16.  And  he  called  a  famine 
upon  the  land :  and  he  broke 
in   pieces   all    the    support   of 
bread. 

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 
liberty. 

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 
eorum. 

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 
eos. 

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 
land. 

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 
ground. 

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 
feeble. 

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 
ham. 

42.  And    he    brought    forth 
his   people  with   joy,  and    his 
Chosen  with  gladness. 


20 


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  VHL—CIV.  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 
kingdom, 

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. 


6 

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 
tivated. 

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. 


3io 


Saturday  at  Matins. 


PSALM  IX.,  WHICH  is  PSALM  CV.  OF  THE  PSALTER. 

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. 


1.  CONFITEMINI     Domino 
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 
deserto. 

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- 
mansit. 


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 
times. 

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 
ejus. 

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 
mini. 

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- 
tile. 

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 
praises. 

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 
Abiron. 

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 : 


12 


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 
mortuorum. 

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- 
ternum. 

32.  Et    irritaverunt  eum   ad 
aquas  contradictionis  :  et  vex- 
atus  est  Moyses  propter  eos: 
quia  exacerbaverunt  spiritum 
ejus. 

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 
scandalum. 

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 
suis. 

38.  Et  iratus  est  furore  Do- 
minus    in    populum   suum :    et 
abominatus    est     hereditatem 
suam. 

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 
them. 

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 
devils. 

36.  And  they  shed  innocent 
blood :  the  blood  of  their  sons 
and  of  their  daughters  whom 
they  sacrificed  to  the  idols  of 
Chanaan. 

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 
heritance. 

39.  And  he  delivered  them 


Psalm  IX.— CV.  of  Psalter. 


313 


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 
suis. 

42.  Et  vidit  cum  tribularen- 
tur:  et  audivit  orationem  eo 
rum. 

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 
quities. 

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 
mercy. 

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 

20 


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 
Judges. 

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 
scattered. 

46.  That  is:    In  order  that  we  may  come  to  render  Thee 
thanks  in  celebrating  .  .  . 

47.  Then  we  shall  sing :  Blessed  be,  etc. 

PSALM  X.,  WHICH  is  PSALM  CVI.  OF  THE  PSALTER. 

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. 


319 


1.  CONFITEMINI    Domino 
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 
eos. 

7.  Et   deduxit   eos    in  viam 
rectam :   ut  irent  in  civitatem 
habitationis. 

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 
eos. 

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 
them. 

6.  And    they   cried    to    the 
Lord  in  their  tribulation ;  and 
he  delivered  them  out  of  their 
distresses. 

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 
distresses. 


320 


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- 
fregit. 

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- 
fundo. 

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 
tabescebat. 

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 
bars. 

17.  He  took  them  out  of  the 
way  of  their  iniquity  :  for  they 
were  brought  low  for  their  in 
justices. 

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 
tresses. 

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. 


321 


sunt  sicut  ebrius  :  et  omnis  sa- 
pientia  eorum  devorata  est. 

28.  Et  clamaverunt  ad  Do- 
minum  cum  tribularentur :   et 
de  necessitatibus  eorum  eduxit 
eos. 

29.  Et  statuit  procellam  ejus 
in  auram :  et  siluerunt  fluctus 
ejus. 

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 
shim: 

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. 


21 


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 
distresses. 

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 

Lord? 

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 
tivity. 

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  XL—CVIL  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. 

PSALM  XL,  WHICH  is  PSALM  CVII.  OF  THE  PSALTER. 

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 
salvation. 

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 
tion. 

i.  PARATUM    cor    m  e  u  m 
paratum     cor    meum : 


Deus, 

cantabo,  et  psallam    in  gloria 

mea. 

2.  Exurge   gloria    mea,   ex- 
urge   psalterium,    et    cithara : 
exurgam  diluculo. 

3.  Confitebor  tibi  in  populis 
Domine :  et  psallam  tibi  in  na- 
tionibus. 

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 
tui. 

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 
hominis. 

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 
glory. 

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 
tions. 

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 
nacles. 

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 
man. 

14.  Through   God   we  shall 
do  mightily  :  and  he  will  bring 
our  enemies  to  nothing. 


Psalm  XIL—CVIIL  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. 

PSALM  XII.,  WHICH  is  PSALM  CVIII.  OF  THE  PSALTER. 

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. 


326 


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 

est. 

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 
orabam. 

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 
cause. 

3.  Instead  of  making  me  a 
return  of  love,  they  detracted 
me :     but    I     gave    myself   to 
prayer. 

4.  And  they  repaid  me,  evil 
for  good  :   and  hatred  for  my 
love. 

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 
sin. 

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  XIL—CVIIL  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 
me. 

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 
death. 

16.  And    he    loved   cursing, 
and  it  shall  come  unto  him  : 
and  he  would  not  have  bless 
ing,  and  it  shall  be  far  from 
him. 

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 
sweet. 

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 
words. 

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  XIL—CVIIL  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 
temerity. 

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- 
gentur. 

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 
afflicted. 

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  XIL—CVIIL  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  legistfactus  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. 
PSALM  I.,  WHICH  is  PSALM  XCII.  OF  THE  PSALTER. 

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 

moved. 

3.  Parata  sedes  tua  ex  tune :         3.  Thy   throne   is   prepared 
a  sseculo  tu  es.  from  of  old:  thou  art  from 

everlasting. 

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  marvellous1  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.) 
PSALM  III.,  WHICH  is  PSALM  LXII.  OF  THE  PSALTER. 

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 

possible. 


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 
me. 

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 
remedy. 


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. 

PSALM  IV.,  WHICH  is  PSALM  LXVI.  OF  THE  PSALTER. 

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.  giye  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 

earth. 

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 
known. 

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. 

CANTICLE  OF  THE  THREE  CHILDREN  {Dan.  Hi.  57). 
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 
93 


138 


Sunday  at  Lauds. 


1 .  BENEDICITE  omnia  opera 
Domini   Domino:    laudate    et 
superexaltate  eum  in  ssecula. 

2.  Benedicite     Angeli     Do 
mini  Domino:  benedicite  coeli 
Domino. 

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 
Lord. 

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. 


psalm  V.—CXLVIIL  of  Psalter.          339 


n.  Benedicite  montes,  et 
colles  Domino :  benedicite 
universa  germinantia  in  terra 
Domino. 

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 
forever. 

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. 


PSALM  V.,  WHICH  is  PSALM  CXLVIII.  OF  THE  PSALTER. 

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. 


340 


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 
lumen. 

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 
sunt. 

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 
hosts. 

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 
deeps. 

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. 


342 


Sunday  at  Lauds. 


PSALM  VI.,  WHICH  is  PSALM  CXLIX.  OF  THE  PSALTER. 


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 
suis. 

6.  Exaltationes  Dei  in  gut- 
ture  eorum  :  et  gladii  ancipites 
in  manibus  eorum : 

7.  Ad  faciendam  vindictam 
in  nationibus  :  increpationes  in 
populis. 

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 
tery. 

4.  For   the    Lord    is    well 
pleased  with  his  people :  and 
he   will   exalt  the  meek   unto 
salvation. 

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 
hands. 

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). 

PSALM  VII.,  WHICH  is  PSALM  CL.2  OF  THE  PSALTER. 

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. 


344 


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. 


THE  CANTICLE  OF  ZACHARY  (Ltike,  i.  68). 

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 
Christ. 


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 
nostris. 

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 
Saviour. 

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. 


346 


Monday  at  Lauds. 


Monday  at  Lauds. 
PSALM  I.,  WHICH  is  PSALM  L.  OF  THE  PSALTER. 

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 
psalm. 

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. 

semper. 

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 
ed. 

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 

me. 

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 

me. 

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  mer 
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  L—L.  of  Psalter. 


347 


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 
iniquities. 

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- 
tur. 

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- 
spicies. 

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. 


sins. 


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  :  Jtedicavcris—Thou  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 
figure. 

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. 


351 


PSALM  II.,  WHICH  is  PSALM  V.  OF  THE  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 
meus. 

3.  Quoniam    ad    te    orabo : 
Domine,  mane  exaudies  vocem 
meam. 

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 
meam. 

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 
God. 

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 
iniquity. 

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 
fear. 

9.  Conduct  me,  O  Lord,  in 
thy    justice :    because    of    my 
enemies,  direct  my  way  in  thy 
sight. 

10.  For  there  is  no  truth  in 
their   mouth :    their    heart    is 
vain. 


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 

goodwill. 

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 
enemies. 

"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. 


353 


CANTICLE  OF  THE  PROPHET  ISAIAS  (Ch.  XII.). 

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- 
mebo. 

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 
ejus. 

5.  Notas  facite  in  populis  ad- 
inventiones  ejus  :   mementote 
quoniam  excelsum  est  nomen 
ejus. 

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- 
23 


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  inventions3  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. 


355 


Tuesday  at  Lauds. 

Psalm  Miserere  mei  Deus  of  Monday  at  Lauds. 
PSALM  II.,  WHICH  is  PSALM  XLII.  OF  THE  PSALTER. 

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 
tabernacles. 

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 
me. 

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. 


357 


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 
amarissima. 

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 
tuam. 

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 
rest. 

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 
bones. 

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 
dove. 

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 
children. 


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  course1  I  shall  enter  the 
tomb. 

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 
peace. 

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.) 


360 


Wednesday  at  Lauds. 


Wednesday  at  Lauds. 

Psalm  Miserere  mei  Deus  as  on  Monday  at  Lauds. 
PSALM  II.,  WHICH  is  PSALM  LXIV.  OF  THE  PSALTER. 

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- 
tberis. 

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- 
tate. 

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 
Jerusalem. 

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 
gressions. 

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  IL—LXIV.  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- 
nans. 

12.  Benedices  coronae  anni- 
benignitatis  tuae  :  et  campi  tui 
replebuntur  ubertate. 

13.  Pingnescent  speciosa 
deserti :  et   exultatione   colles 
accingentur. 

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 
preparation. 

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 
hymn. 

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 
people. 

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 
Dead. 


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  furrows3  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.) 

THE  CANTICLE  OF  ANNA,  MOTHER  OF  SAMUEL. 

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. 


;63 


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 
robore. 

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 
reducit. 

10.  Dominus   pauperem    fa- 
cit,  et  ditat,  humiliat,  et  sub- 
levat. 

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 
prepared. 

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 
filled. 

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 

heavens. 

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 

Christ. 

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  IL—LXXXIX.  of  Psalter.        365 


Thursday  at  Lauds. 

The  psalm  Miserere  met  Dens  as  on  Monday  at  Lauds. 
PSALM  II.,  WHICH  is  PSALM  LXXXIX.  OF  THE  PSALTER. 

According  to  St.  Jerome,  it  is  Moses  who  in  this  psalm1  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 
generationem. 

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 
arescat. 

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 
generation. 

2.  Before    the'  mountains 
were  made,  or  the  earth  and 
the  world  was  formed :    from 
eternity   to   eternity   thou  art 
God. 

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 
tenance. 


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. 


;66 


Thursday  at  Lauds. 


9.  Quoniam  omnes  dies  no- 
stri  defecerunt:  et  in    ira  tua 
defecimus. 

10.  Anni  nostri  sicut  aranea 
meditabuntur :    dies   annorum 
nostrorum  in  ipsis,  septuaginta 
anni. 

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 


sapientia. 

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 
eorum. 

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 
row. 

12.  For    mildness    is    come 
upon  us,  and  we  shall  be  cor 
rected. 

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 
direct. 


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  IL—LXXXIX.  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  siccabitur—1\\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 
tense. 


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 
Lauds.) 

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. 
24 


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 
lapis. 

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 
mari. 

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 
vehementibus. 

12.  Ouis  similis  tui  in  forti- 
bus  Domine?  quis  similis  tui, 
magnificus  in  sanctitate,  terri- 
bilis  atque   laudabilis,  faciens 
mirabilia? 

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 
stone. 

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 
deemed. 

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- 
naan. 

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 
ejus. 


hast  carried  them  to  thy  holy 
habitation. 

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 
waves. 

12.  Who  among  the  mighty2  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  establish1 
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 
Lauds.) 


374 


Friday  at  Lauds. 


Friday  at  Lauds. 

The  Psalm  Miserere  met   Detts  as  on  Monday  at  Lauds. 
PSALM  II.,  WHICH  is  PSALM  CXLII.  OF  THE  PSALTER. 
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 
meum. 

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 
justice. 

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. 


376 


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 
lation. 

THE  CANTICLE  OF  HABACUC. 

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 

life: 

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. 


377 


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 
saeculi. 

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- 
vit. 

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 
salvation. 

14.  Thou  wilt  surely  take  up 
thy  bow:  according  to  the  oaths 
which  thou  hast  spoken  to  the 
tribes. 

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 
hands. 

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 
abscondito. 

23.  Viam  fecisti  in  mari  equis 
tuis,  in  luto  aquarum    multa- 
rum. 

24.  Audivi,   et    conturbatus 
est  venter  meus:  a  voce  con- 
tremuerunt  labia  mea. 

25.  Ingrediatur    putredo    in 
ossibus  meis,  et  subter  me  sea- 
teat. 

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 
praesepibus. 

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- 
nentem. 


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 
me. 

26.  That  I  may  rest  in  the 
day  of  tribulation :  that  I  may 
go  up  to  our  people  that  are 
girded. 

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 
Christ. 

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 
ruin. 

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 
help. 

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 
food. 

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. 

PSALM  II.,  WHICH  is  PSALM  XCI.  OF  THE  PSALTER. 
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, 
Altissime. 

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- 
ultabo. 

5.  Quam    magnificata    sunt 
opera  tua  Domine  !  nimis  pro- 
fundse  factae  sunt  cogitationes 
tuae. 

6.  Vir  insipiens  non  cogno- 
scet :  et  stultus  non   intelliget 
haec. 

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 
pear: 

8.  That  they  may  perish  for 
ever   and   ever :  but   thou,    O 
Lord,  art    most    high   forever 
more. 

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 - 
25 


386 


Saturday  at  Lauds. 


omnes,  qui  operantur  iniquita- 
tem. 

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- 
tiplicabitur. 

13.  Plantati  in  domo  Domi 
ni,  in  atriis  domus  Dei  nostri 
florebunt. 

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 
tered. 

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 
Libanus. 

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 
show, 

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 
verse. 

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 
Lauds.) 

CANTICLE  OF  MOSES. 

It  is  by  God's  order1  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 
mouth. 

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. 


;89 


mina.     Quia    nomen    Domini 
invocabo  : 

4.  Date  magnificentiam  Deo 
nostro  :     Dei    perfecta    s  u  n  t 
opera,  et  omnes  vise  ejus  judi- 
cia: 

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- 
sipiens? 

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 
alienus. 


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 
ration. 

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 
Israel. 

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. 


390 


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- 
verunt. 

25.  Immolaverunt       daemo- 
niis    et    non    Deo,    diis    quos 
ignorabant : 

26.  Novi  recentesque  vene- 
runt,  quos  non  coluerunt  patres 
eorum. 

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 
nations. 

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- 
los. 

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 
serpentium. 

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 
bite. 

37.  I  will  send  the  teeth  of 
beasts    upon    them,    with    the 
fury    of    creatures    that    trail 
upon  the  ground,  and  of  ser 
pents. 

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 
men. 

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  ? 


392 


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 
Gomorrhae. 

47.  Uva    eorum    uva    fellis, 
et  botri  amarissimi. 

48.  Pel  draconum   v  i  n  u  m 
eorum,    et  venenum   aspidum 
insanabile. 

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- 
pora. 

52.  Judicabit  Dominus  pop- 
ulum  suum,  et  in    servis   suis 
miserebitur : 

53.  Videbit   quod    infirmata 
sit  manus,  et  clausi  quoque  de- 
fecerunt,  residuique  consumpti 
sunt. 

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 
protegant. 

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 
bitter. 

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 
distress. 

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 
hand. 

59.  I  will  lift  up  my  hand  to 
heaven,  and  I  will  say :  I  live 
forever. 


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 
daughters. 

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 
enemies. 


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 
Libations. 

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  L—LIIL  of  Psalter. 


397 


|)rinu%  ®erce, 

PRIME 


,  None. 


Sunday  at  Prime. 
PSALM  I.,  WHICH  is  PSALM  LIII.  OF  THE  PSALTER. 

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  devi1. 
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 
meus. 


1.  SAVE  me,  O  God,  by  thy 
name :    and   judge    me  in  thy 
strength. 

2.  O  God,  hear  my  prayer: 
give  ear  to   the  words  of  my 
mouth. 

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 
enemies. 


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 
innocent. 

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.) 
PSALM  II.,  WHICH  is  PSALM  CXVII.  OF  THE  PSALTER. 

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 
homo. 

7.  Dominus    mihi    adjutor: 
et     ego     despiciam     inimicos 
meos. 

8.  Bonum   est   confidere   in 
Domino,    quam    confidere    in 
homine. 

9.  Bonum     est     sperare     in 
Domino,  quam  sperare  in  prin- 
cipibus. 

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 
mies. 

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 
princes. 

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 
strength. 

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. 


400 


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 
nostris. 

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  IL—CXVIL  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 
hoped. 

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. 
Augustine. 

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. 
36 


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, 
etc. 

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. 

PSALM  II.,  WHICH  is  PSALM  XXIII.  OF  THE  PSALTER. 
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 
gloriae. 

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 
gloriae. 

10.  Quis  est  iste  Rex  gloriae  ? 
Dominus  virtutum  ipse  est  Rex 
gloriae. 


1.  THE  earth  is  the  Lord's, 
and  the  fulness  thereof :    the 
world,  and  all  they  that  dwell 
therein. 

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 
bor. 

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.  WTho   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 
man. 

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 
abode. 

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. 
PSALM  II.,  WHICH  is  PSALM  XXIV.  OF  THE  PSALTER. 

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- 
neris. 

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 
founded. 

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 
ber. 

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 
way. 

10.  He  will  guide  the  mild 
in  judgment:  he  will  teach  the 
meek  his  way. 


406 


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 
te. 

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 
sins. 

20.  Consider     my    enemies, 
for   they   are   multiplied,    and 
have  hated  me  with  an  unjust 
hatred. 

21.  Keep  thou  my  soul,  and 
deliver    me  :     I    shall    not    be 
ashamed,  for  I  have  hoped  in 
thee. 

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 
confounded. 


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 
powerful. 

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. 

PSALM  II.,  WHICH  is  PSALM  XXV.  OF  THE  PSALTER. 
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 
ened. 

2.  Prove  me,    O   Lord,    and 
try  me  :  burn  my  reins  and  my 
heart. 

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 
sedebo. 

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 
me. 


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. 
PSALM  II.,  WHICH  is  PSALM  XXII.  OF  THE  PSALTER. 

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 
convertit. 

3.  Deduxit    me   super  semi- 
tas    justitiae,    propter    nomen 
suum. 

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 
rum. 


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 
fold. 

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 
perseverance. 


Psalm  I  I. —XXL  of  Psalter. 


413 


i  Friday  at  Prime. 

PSALM  II.,  WHICH  is  PSALM  XXI.  OF  THE  PSALTER. 

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 
sins. 

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 

mihi. 

3.  Tu  autem   in   sancto  ha- 
bitas,  Laus  Israel. 

4.  In  te   speraverunt  patres 


nostri:  speraverunt  et  liberasti     hoped:    they  have  hoped,  and 


COS. 

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 
founded. 

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 
him. 

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  : 


414 


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 
adjuvet. 

12.  Circumdederunt    me  vi- 
tuli    multi :    tauri    pingues 
obsederunt  me. 

13.  Aperuerunt  super  me  os 
suum,  sicut   leo   rapiens   et 
rugiens. 

14.  Sicut  aqua  effusus  sum  : 
et  dispersa   sunt   omnia    ossa 
mea. 

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 
sortem. 

20.  Tu  autem     Domine    ne 
elongaveris   auxilium    tuum  a 
me :     ad    defensionem    meam 
conspice. 

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 
me. 

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 
scattered. 

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 
me. 

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 
eum. 

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 
tium. 

31.  Quoniam      Domini     est 
regnum  :    et  ipse  dominabitur 
Gentium. 

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 
me. 

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 
sight. 

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 
him. 

33.  And  to  him  my  soul  shall 
live:  and  my  seed  shall  serve 
him. 

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  sua—And  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  ettm—Hc  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 
people. 
27 


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 
joint. 

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 
dog. 

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  IIL—CX  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. 

PSALM  III.,  WHICH  is  PSALM  CXVIII.  OF  THE  PSALTER. 

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 

heart. 

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  IIL—CXVIIL  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- 
quequaque. 

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 
tibi. 

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 
tua. 

19.  Incola  ego  sum  in  terra: 
non  abscondas  a  me  mandata 
tua. 

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 
mandments. 

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 
words. 


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 
ments. 

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 
mei. 

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 
meum. 


proach  and  contempt :  because 
I  have  sought  after  thy  testi 
monies. 

23.  For   princes   sat,  and 
spoke    against    me:    but    thy 
servant  was  employed   in  thy 
justifications. 

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 
commandments. 

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 
Thee. 

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- 
[nmtur—Tha  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. 


425 


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 
meo. 

35.  Deduc    me    in    semitam 
mandatorum  tuorum  :  quia  ip- 
sam  volui. 

36.  Inclinacor  meum  in  tes- 
timonia  tua :   et  non  in  avari- 
tiam. 

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 
me. 

41.  Et  veniat  super  me  mi- 
sericordia  tua   Domine :   salu- 
tare  tuum  secundum  eloquium 
tuum. 

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- 
ravi. 

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, 

0  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 
heart. 

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- 
ousness. 

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 
words. 

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. 


426 


Terce  throughout  tJie  Week. 


45.  Et  ambulabam  in  latitu- 
dine:  quia  mandata  tua  exqui- 
sivi. 

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 
tuis. 


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 
dedisti. 

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 
tuam. 

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 
tuum. 

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 
justifications. 

57.  O   Lord,   my    portion,    I 
have   said,  I  would  keep  thy 
law. 

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 
commandments. 


Psalm  CXVI1L 


427 


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 
tuas. 

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 
tua. 

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 
justifications. 

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 
ments. 

67.  Before  I  was  humbled  I 
offended ;  therefore  have  I  kept 
thy  word. 

68.  Thou  art  good  ;   and  in 
thy   goodness    teach    me    thy 
justifications. 

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 
commandments. 

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 

me. 

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 
mandments. 

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 
Thee. 

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 
law. 

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 
ordinances. 

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 
milk. 

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. 


432 


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 
tua. 

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 
tua. 

88.  Secundummisericordiam 
tuam   vivifica    me :    et   custo- 
diam  testimonia  oris  tui. 

89.  In     seternum      Domine, 
verbum   tuum    permanet   in 
ccelo. 

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 
mandments. 

88.  Quicken  thou  me  accord 
ing  to  thy  mercy :  and  I  shall 
keep   the  testimonies    of   thy 
mouth. 

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 
justifications. 


Psalm  CXVIII. 


433 


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 
est. 

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 
mihi. 

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 
meis. 

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 
monies. 

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 
tation. 

100.  I  have  had  understand 
ing  above  ancients  :  because  I 
have    sought    thy    command 
ments. 

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 
paths. 

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 
ments. 


434 


Sext  throughout  the  Week. 

c> 


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- 
tionem. 


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 
timui. 

121.  Feci  judicium  et  justi- 
tiam  :  non    tradas   me    calum- 
niantibus  me. 

122.  Suscipe  servum  tuum  in 
bonum  :  non  calumnientur  me 
superbi. 

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. 


435 


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 
law. 

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. 


None. 


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- 
justitia. 

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 
me. 

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. 


436 


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 
tua. 

147.  Praeveni  in  maturitate, 
et  clamavi  :  quia  in  verba  tua 
supersperavi. 

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 
justifications. 

142.  Thy  justice    is    justice 
forever :   and   thy   law   is   the 
truth. 

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 
mandments. 

147.  I  prevented  the  dawn 
ing  of  the  day,  and  cried  :  be 
cause  in  thy  words  I  very  much 
hoped. 

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  nea1-,  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. 


437 


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 
scandalum. 

166.  Expectabam       salutare 
tuum    Domine :     et     mandata 
tua  dilexi. 

167.  Custodivit   anima    mea 
testimonia   tua :    et   dilexit  ea 
vehementer. 

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 
testimonies. 

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 
ever. 


161.  Princes  have  persecuted 
me   without    cause :    and    my 
heart  hath  been  in  awe  of  thy 
words. 

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 
commandments. 

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. 


438 


None  throughout  the  Week. 

o 


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 
elegi. 

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 
oblitus. 


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 
precepts. 

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 
meditation. 

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 
exactness. 

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 
tremble. 

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 
pride. 


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 
me. 

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 
itself. 

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 
promises. 

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 
changeable. 

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 
them. 

160.  Thy  words  proceed  from  truth,  as  from  their  source: 
Thy  decrees,  therefore,  can  never  be  wanting  in  justice. 

161.  The  great  ones  of  the  earth  have  persecuted  me  without 
cause,  but  I  have  had  no  other  fear  than  to  violate  Thy  ordi 
nances. 

162.  I  shall  rejoice  over  Thy  promises  as  the  soldier  after  a 
victory  gained  over  the  enemy,  rejoices  when  he  finds  rich  mid 
abundant  spoils.     See  verse  14. 

164.  I  have  frequently  celebrated  Thy  praises,  at  seeing  how 
just  are  Thy  judgments. 

165.  "  Non  est  illis  scandalum. "    To  such  Thou  givest  strength 
to  avoid  the  snares  of  the  enemy,  and  to  escape  all  danger.1 

168.  I  have  fulfilled  Thy  precepts  and   Thy  will,  for  I  have 
ever  walked  in  Thy  presence. 

169.  Permit  the  prayer  that  I  address  to  Thee  to  be  before 
Thy  eyes  ;  according  to  Thy  promise,  make  me  well   under 
stand  what  Thou  wiliest  of  me.2 

170.  " Eripe  me"     Deliver  me  from  my  afflictions  and  from 
what  hinders  me  to  do  Thy  holy  will. 

171-  I  will  celebrate  Thy  praises  when  Thou  shalt  have  in 
structed  me  in  Thy  ordinances. 

1  To  love  the  law  of  God  is  to  love  God  himself,  and  nothing  can 
hurt  those  that  really  possess  this  holy  love;  on  the  other  hand,  every 
thing  contributes  to  their  greater  good  :  Diligentibus  Deum,  omnia 
coopcrantur  in  bonum—lo  them  that  love  God  all  things  work  together 
unto  good  (Rom.  viii.  28).  This  twenty-first  stanza  of  eight  verses, 
161  to  168,  expresses  the  sentiments  of  a  soul  established  in  perfection. 

8  The  prophet  makes  us  finish  this  great  psalm  by  an  humble  and  a 
fervent  prayer,  in  order  to  obtain  the  grace  faithfully  to  observe  the 
divine  law,  and  so  to  attain  our  eternal  salvation. 


Psalm  C XV I  I  I.  445 

172.  "  Eloquiu m  tuum."     Thy  law. 

173.  "  Elegi"     I  have  resolved  always  to  keep. 

174.  I   much  desired  Thy  grace,  which  is  to  save  me;  and 
therefore  do  I  meditate  solely  upon  Thy  law. 

175.  I  hope  that  my  soul  will  always  live  united  to  Thee,  and 
will  ever  praise  Thee ;  and  Thy  judgments,  which  are  full  of 
mercy,  will  help  me  to  be  faithful  to  Thee. 

176.  In  time   past    I  have    gone  astray  like   a    sheep   that 
through  leaving  its  shepherd,  was  lost ;  mayest  Thou  prevent 
this  misfortune  from  coming  over  me  ;  and  if  I  should  fall  into 
it,  deign  to  bring  me  back  ;  for  notwithstanding  my  wanderings 
I   have  never  entirely  forgotten  Thy  law ;  I  have  always  de 
sired  to  be  Thy  servant. 


446 


Sunday  at  Vespers. 


Sunday  at  Vespers. 

PSALM  I.,  WHICH  is  PSALM  CIX.  OF  THE  PSALTER. 

The  reign  of  Jesus  Christ,  his  eternal  and  temporal  generation,  his 
priesthood  and  his  Passion,  form  the  subject  of  this  psalm.  It  is  in 
the  literal  sense  that  we  must  understand  it  as  referring  to  our  Lord 
Jesus  Christ;  for  he  himself  applies  it  to  himself  to  convince  the  Jews 
that  he  is  the  true  Son  of  God,  as  we  read  in  the  Gospel  of  St. 
Matthew,  xxii.  44.  In  fact,  after  asking  them  how  David  can  pro 
claim  Christ  his  Lord,  since  Christ  was  to  descend  from  him,  David,  he 
stated  this  irrefutable  argument:  If  David  calls  him  his  Lord,  how 
being  his  Lord  could  he  be  also  his  Son  ?—  Si  ergo  David  vocat  eum 
Dominum,  quomodo  filius  ejus  est  ?  (Jb.  45.)  The  Jews  did  not  answer 
that  the  Messias  could  not  be  the  Lord  of  David,  as  true  God;  but 
they  would  not  allow  that  Jesus  was  the  Messias  or  Christ  of  whom 
David  had  spoken.  We  Christians  all  believe  that  Jesus  Christ  was 
the  true  Messias.  Thus  are  refuted  the  Arians  who  refuse  to  acknowl 
edge  Jesus  Christ  as  the  true  Son  of  God,  and  true  God  as  his  Father. 
And  in  fact  how  can  they  speak  thus  since  David  proclaims  as  his  Lord 
this  same  Jesus  Christ  as  his  Son? 

1.  THE    Lord    said    to    my 
Lord  :    Sit   thou   at   my  right 
hand, 

2.  Until  I  make  thy  enemies, 

thy  footstool. 


1.  DlXlT  Dominus  Domino 
meo  :  Sede  a  dextris  meis, 

2.  Donee    ponam     inimicos 
tuos,    scabellum    pedum    tuo- 
rum. 

3.  Virgam    v  i  r  t  u  t  i  s    tuse 
emittet  Dominus  ex  Sion  :  do- 
minare   in    medio    inimicorum 
tuorum. 

4.  Tecum  principium  in  die 


3.  The  Lord  will  send  forth 
the  sceptre   of  thy  power  out 
of  Sion  :  rule  thou  in  the  midst 
of  thy  enemies. 

4.  With  thee    is  the  princi- 
virtutis    tuse    in    splendoribus     pality  in  the  day  of  thy  strength, 


sanctorum  :  ex  utero  ante  luci- 
ferum  genui  te. 

5.  Juravit  Dominus,  et  non 


in  the  brightness  of  the  saints: 
from  the  womb  before  the  day- 
star  I  begot  thee. 

5.  The    Lord    hath     sworn, 


pcenitebit  eums  Tu  es  sacerdos  and  he  will  not  repent:  Thou 
in  seternum  secundum  ordi-  art  a  priest  forever  according 
nem  Melchisedech.  to  the  order  of  Melchisedech. 

6.  Dominus    a   dextris   tuis,         6.  The    Lord    at    thy   right 
confregit  in  die  irae  su^e  reges.     hand,  hath  broken  kings  in  the 

day  of  his  wrath. 


Psalm  L—CIX.  of  Psalter.  447 

7.  Judicabit    in    nationibus,         7.   He    shall    judge    among 
implebit  ruinas:   conquassabit     nations,  he  shall  fill  ruins:  he 
capita  in  terra  multorum.  shall  crush  the  heads   in  the 

land  of  many. 

8.  De  torrente  in  via  bibet :        8.   He  shall  drink  of  the  tor- 
propterea  exaltabit  caput.  rent    in    the    way :    therefore 

shall  he  lift  up  the  head. 

i.  " Dixit  Dominus  Domino  meo."  That  is:  The  eternal 
Father  said  to  Jesus  Christ.  For  "  Dominus  Domino  meo,"  the 
Hebrew  reads  :  Jehova  Ladoni.  Jehova  is  a  name  that  belongs 
to  God  only ;  it  signifies  HE  WHO  is.  The  Hebrews  through 
reverence  did  not  pronounce  the  name  of  God.  Ladoni,  the 
dative  of  the  word  Adoni,  means  :  To  my  Lord  ;  the  name  that 
is  applied  to  the  Messias,  not  only  as  God,  but  also  as  man ; 
and  it  is  for  this  reason  that  David  uses  it  here  ;  for  if  he  had 
designated  Jesus  Christ  by  the  name  of  Jehova,  he  would  have 
been  understood  as  speaking  of  him  as  God  only,  and  not  as 
man.  "  Sede  a  dextris  meis."  Be  seated.  "  Sede"  signifies 
supreme  authority  given  to  Jesus  Christ  as  sitting  at  the  right 
hand  of  God.  "A  dextris  meis"  Equality  of  elevation.  In 
reality  Jesus  Christ  has  the  same  dominion  as  his  Father,  not 
only  as  God,  but  as  man,  since  his  most  sacred  humanity  has 
.  been  raised  to  this  exaltation  by  virtue  of  his  hypostatic  union 
with  the  Word,  according  to  the  words  of  St.  Paul :  Qiti,  cum 
in  forma  Dei  esset,  non  rapinam  arbitratus  est  esse  se  aqualem 
Deo.  .  .  .  Jesus  Christus  in  gloria  est  Dei  Patris—^N\\o>  being 
in  the  form  of  God,  thought  it  not  robbery  to  be  equal  with 
God.  .  .  .  Jesus  Christ  is  in  the  glory  of  God  the  Father  (Phil. 
ii.  6,  1 1).  There  is  no  doubt  that  In  gloria  Dei— In  the  glory  of 
GW— is  the  same  as  A  dextris  Dei— At  the  right  hand  of  God ; 
that  is  :  In  maj estate  Dei — /;/  the  majesty  of  God.  So  St.  Mark 
(xvi.  19),  speaking  of  our  Saviour  ascended  into  heaven,  says: 
Assumptus  est  in  calum,  et  sedet  a  dextris  Dei— Hz  was  taken 
into  heaven,  and  sitteth  at  the  right  hand  of  God.  St.  Ambrose 
thus  comments:  Audit  quasi  Homo,  sedet  quasi  Dei  filitis — He 
hears  as  man,  he  sits  as  the  Son  of  God  (De  David.. apol.  2). 

2.  That  is :  Thou  shalt  reign  at  my  right  hand,  even  during 
the  time  that  Thou  shalt  subdue  Thy  enemies ;  according  to 
what  St.  Paul  writes:  Oportet  autem  ilium  regnare,  donee ponat 
omnes  inimicos  sub  pedibus  ejus—Yor  he  must  reign  until  he 
hath  put  all  his  enemies  under  his  feet  (i  Cor.  xv.  25).  The 


44-S  Sunday  at  Vespers. 

word  Donee  here  signifies  according  to  interpreters  As  long  as, 
since,  as  Mattei  says,  Donee  does  not  always  imply  the  termina 
tion  of  what  is  spoken  of.1 

3.  Here  David  speaks  to  Jesus  Christ,  and  says  to  him  :  The 
Lord,  that  is,  Thy  eternal  Father,  will  cause  to  come  forth  from 
Sion,  or  from  Jerusalem,  the  sceptre  of  Thy  power,  and  Thy 
reign  shall  extend  over  the  whole  earth.     This  accords  with 
the  command  given  by  the  divine  Master  to  his  disciples  to  go 
to  preach  salvation  to  all  nations  beginning  with  Jerusalem: 
Prcedicari,  in  nomine  ejus,  p&nitentiam  et  remissionem  pecca- 
torum  in  omnes gentes,  incipientibus  ab  Jerusalem — That  penance 
and  remission  of  sins  should  be  preached  in   his  name,  .  .  . 
beginning  at  Jerusalem  (Luke,  xxiv.  4).     Mattei  observes  that 
by  "  Vt'rgam"  many  of  the  holy  Fathers  understand  the  cross, 
which  is  the  sceptre  of  Jesus  Christ. 

4.  There  are  in  this  verse  several  words  difficult  to  under 
stand  :   of  these   the   interpreters   give  various   explanations. 
"  Tecum  principium. "     Some  understand  by  "  Principium"  the 
divine  Word  himself,  who  is  also  the  principle,  according  to 
the  words  of  Jesus  Christ :  Sicut  tu,  Pater,  in  me,  ct  ego  in  te — 
As  Thou,  Father,  in  Me,  and  I  in  Thee  (John,  xvii.  21).     But 
Principium  is  commonly  explained  as  Principatus ;  Principality 
or  Dominion,  and  this  agrees  with  the  rendering  of  the  Septua- 
gint.     Thus  Tertullian  understands  it,  who  writes;  Principium 
pro  principatu  sumetur  (Adv.  Hermog.  c.  9).     "  In  die  virtutis 
tuce."     Mattei.  according  to  the  authority,  as  he  says,  of  several 
holy  Fathers,  explains  this  of  eternity  :  Ab  otter  no.     But  others, 
with  great  probability,  apply  it  to  the  day  of  the  last  judgment, 
when  Jesus  Christ  will  display  his  power  over  all  creatures; 
and  this  is  the  explanation  of  St.  Augustine,  Theodoret,  Lalle- 
ma'nt,  and  many  others.     "In  splendor ibus  sanctorum."     That 
is:  When  the  eternal  Judge  shall  be  surrounded  by  the  saints, 
who  will  shine  forth  as  so  many  suns.     Tune  justi  fulgebunt 
sicut  sol — Then  shall  the  just  shine  as  the  sun  (Matt.  xiii.  43). 

1  See  the  text  of  St.  Paul :  In  sernpiternuni  sedet  in  dextera  Dei,  de 
catero  exspectans  donee  ponantiir  inimid  ejus  scabdlum  pedum  ejus — 
Forever  sitteth  on  the  right  hand  of  God.  From  henceforth  expecting 
until  his  enemies  be  made  his  footstool  (ffcb.  x  12).  The  same 
Apostle  (Heb.  i.  13),  and  St.  Peter  (Acts,  ii.  31).  cite  these  first  two 
verses. 


Psalm  I. — C/X.  of  Psalter.  449 

"Ex  utero  ante  luctferum  gcnui tc"  This  is  to  be  understood, 
according  to  St.  Thomas,  of  the  eternal  generation  of  the 
Word  :  I  have  begotten  Thee  before  the  star  called  Lucifer, 
that  is,  to  put  a  part  for  the  whole,  before  all  creatures;  and  I 
have  begotten  Thee  from  my  womb— "Ex  utcro"  that  is  to 
say,  from  my  substance,  as  St.  Jerome  explains  :  De  sua  natura, 
substantia.  The  sense,  then,  of  the  verse  is  this  :  My  Son,  Thy 
princedom  over  all  created  things  shall  appear  when  Thou 
shalt  sit  on  Thy  throne  in  the  midst  of  the  saints,  who  shall 
shine  as  stars  or  suns,  to  judge  the  world  ;  for  I  have  begotten 
Thee  of  my  substance  before  the  existence  of  the  stars  and  ot 
all  other  creatures,  even  from  eternity.1 

5.  The  Lord  has  sworn,  and  will  never  repent  of  it;  it  is  an 
oath  and  an  immutable  decree.  He  has  said  :  Thou  art  priest 
eternal,  according  to  the  order  of  Melchisedech,  in  contradis 
tinction  to  the  priests  according  to  the  order  of  Aaron,  who 
were  subject  to  change  and  death.  Jesus  Christ  is  a  Priest 
forever,  because  even  in  heaven  he  offers  the  merits  of  his 
Passion  for  the  salvation  of  men  who  live  on  this  earth  ;  and 
even  after  the  end  of  the  world  he  will  ever  continue  to  offer 
them  on  behalf  of  men  in  thanksgiving  for  the  graces  bestowed 
upon  them  by  God.  There  is  also  this  difference  between  the 
sacrifices  of  the  Old  Law  that  in  it  animals  were  offered  ;  while 
that  of  Melchisedech,  in  which  bread  and  wine  were  offered, 
was  a  figure  of  the  sacrifice  of  Mass,  wherein  Jesus  Christ  is 
the  principal  Sacrificer.2 

1  In  the  first  four  verses  the  prophet  has  described  the  royalty  of  the 
Messias;  in  the  following  verse  he  announces  what  will  be  his  priest 
hood. 

8  The  differences  that  are  found  between  the  priesthood  of  Mel 
chisedech  and  that  of  Aaron  are  as  follows:  i.  Melchisedech  is  repre 
sented  as  the  perpetual  Priest,  without  predecessor  and  without  suc 
cessor;  therefore  it  is  said  of  him:  Ncque  initium  dierum,  neque  finem 
vita  habcns,  assimilafus  autem  Filio  Dei,  manet  sacerdos  in  pcrpetunm 
— Having  neither  beginning  of  days  nor  end  of  life,  but  likened  unto 
the  Son  of  God,  continueth  a  priest  forever  (Heb.  vii.  3).  Aaron  has 
had  successors.  2.  Melchisedech  was  King  and  Priest;  Aaron,  Priest 
only.  3.  Melchisedech  offers  bread  and  wine;  Aaron  offers  animals. 
4.  Melchisedech  was  universal  Priest,  not  of  any  nation;  Aaron  was 
Priest  of  the  Israelites  only.  5.  Melchisedech  had  no  need  of  a  taber- 


450  Sunday  at  Vespers. 

6.  The  Lord  shall  always  be  at  Thy  side,  and  in  the  day  of 
his  just  vengeance  he  will  overthrow  the  power  of  those  kings 
who  are  Thy  enemies.     Here  Mattei  justly  remarks  that  accord 
ing  to  the   Hebrew,  instead   of  "A  dextris  tuis"  it  is  Super 
dexter  a  tua.     Hence  these  words  mean  here,  not  that  Jesus 
Christ  is  to  sit  at  the  right  hand  of  God,  as  some  understand 
them,  but  that  the  eternal  Father,   "  Domznus"  will  give  to 
Jesus  Christ  the  strength  to  vanquish  all  his  enemies.1 

7.  Jesus  Christ  shall  judge  the  rebellious  nations,  and  will 
carry  into  effect  the  chastisements  with  which  they  have  been 
threatened  ;  he  shall  shiver  in  pieces  on  the  earth  the  proud 
heads  that  rose  up  against  him.2 

8.  Mattei  with   Marcus  Marinus  gives   this   interpretation  : 
He  shall  cause  the  blood  of  his  enemies  to  flow  like  a  torrent 
in  which  he  will  quench  his  thirst.     But  others  give  this  expla 
nation  :  Nevertheless  this  God  made  man  shall  first  during  his 
mortal  life  drink  the  water  of  the  torrent,  that  is,  the  chalice  of 
his  Passion,  which  like  a  torrent  of  pains  shall  overwhelm  him 
to  death  ;  but  in  consequence  of  this  death,  he  shall  lift  up  his 
head  ;   for  thereby  he  shall  be  exalted  to  a  throne  of  glory, 
according  to    the   words    of    the    Apostle:     Videmus  Jesum, 
propter  passionem  mortis,  gloria  et  honor e  coronatum,  ut,  gratia 
Dei,  pro  omnibus  gustaret  mortem — We  see  Jesus  ...  for  the 
suffering  of  death,  crowned  with  glory  and  honor,  .  .  .  that 
through  the  grace  of  God  he  might  taste  death  for  all  (Hcb.  ii. 
9).     Blessed  death,  which  has  restored  life  to  all  men  ! 


t  3 


nacle  or  a  temple  to  offer  his  sacrifice;  Aaron  needed  one  so  that  the 
Jews  had  no  more  sacrifice,  because  their  Temple  was  destroyed. 

1  According   to   St.    Augustine,    the    prophet    contemplating   Jesus 
Christ  after  his  ascension  addressed  to  the  eternal  Father  the  words  of 
this  verse;  he  says:  The   Lord  who  is   sitting  at  Thy  right  will  over 
throw  those  that  wish  to  oppose  his  reign  or  his  Church  upon  earth. 
Bellarmine  prefers  this  explanation  as  easier  and  more  natural. 

2  This  verse  well   applies  to  the  end  of  the  world  and  to  the   Last 
Judgment.     Hence  the  proud  will  be  confounded,  and  the  humble  after 
having  been  made  to  drink  with  their  divine  Master  of  the  water  of  the 
torrent,  shall  be  glorified  with  him. 

3  St.  Paul  also  says:  Humiliavit  semetipsum,  factus  obediens  usque  c^d 
mortem,  mortem  autem  crucis.      Propter  quod  et  Deus  exaltavit  ilium  i 
et  donavii  illi  nomen  quod  est  super  omne  nomen — He  humbled  himself, 


Psalm  II.—  CX.  of  Psalter. 


451 


PSALM  II.,  WHICH  is  PSALM  CX.  OF  THE  PSALTER. 


In  this  psalm  the  perfections  of  God  are  exalted,  and  he  is  praised 
for  the  wonders  that  he  has  wrought  in  behalf  of  his  people. 

1.  I    WILL    praise    thee,    O 
Lord,  with  my  whole  heart :  in 
the  council  of  the  just,  and  in 
the  congregation. 

2.  Great  are  the  works  of  the 
Lord :    sought   out   according 


I.  CONFITEBOR  tibi  Domine 
in  toto  corde  meo  :  in  consilio 
justorum,  et  congregatione. 


2.  Magna    opera   Domini: 
exquisita  in  omnes  voluntates 
ejus. 

3.  Confessio  et   magnifi- 
centia   opus   ejus :    et  justitia 


to  all  his  wills. 

3.  His   work   is   praise    and 
magnificence:  and   his  justice 


ejus  manet  in  saeculum  saeculi.     continueth  forever  and  ever. 


4.  Memoriam    fecit    mirabi- 
lium    suorum,    misericors     et 
miserator     Dominus :      escam 
dedit  timentibus  se. 

5.  Memor   erit   in    saeculum 
testament!  sui :  virtutem  oper- 
um  suorum  annuntiabit  popu- 
lo  suo : 

6.  Ut   det  illis   hereditatem 
Gentium:  opera  mnnuum  ejus 
veritas,  et  judicium. 

7.  Fidelia     omnia    mandata 
ejus:   confirmata    in    soeculum 
saeculi,  facta  in  veritate  et 
aequitate. 

8.  Redemptionem  misit  pop- 
ulo  suo  :  mandavit  in  aeternurn 
testamentum  suum. 

9.  Sanctum,  et  terribile  no- 
men    ejus :    initium    sapientiae 
timor  Domini. 

10.  Intellectus  bonus  omni 
bus  facientibus  eum  :  laudatio 


4.  He  hath  made  a  remem 
brance  of  his  wonderful  works, 
being  a  merciful  and  gracious 
Lord:  he  hath  given  food  to 
them  that  fear  him. 

5.  He  will   be   mindful  for 
ever  of  his  covenant :  he  will 
show  forth  to  his  people  the 
power  of  his  works. 

6.  That  he  may  give  them 
the  inheritance  of  the  gentiles: 
the   works   of   his    hands    are 
truth  and  judgment. 

7.  All    his    commandments 
are  faithful :  confirmed  forever 
and    ever,  made  in  truth  and 
equity. 

8.  He  hath  sent  redemption 
to  his   people ;  he  hath  com 
manded  his  covenant  forever. 

9.  Holy  and   terrible    is  his 
name :  the  fear  of  the  Lord  is 
the  beginning  of  wisdom. 

10.  A    good    understanding 
to   all   that   do    it :  his   praise 
continueth  forever  and  ever. 


ejus  manet  in  saeculum  saeculi. 

i.  "/#  consilio  .  .  .  ct  congregatione"  According  to  the 
Hebrew:  In  secreto  .  .  .  et  synagoga.  That  is:  In  private 
gatherings  and  in  public  assemblies. 

becoming  obedient  unto  death:  even  to  the  death  of  the  cross  (Phil.  ii. 
8).  And  our  Lord  himself  said:  Nonne  hac  oportuit  pati  Christum,  ct 
it  a  intrare  in  gloriam  suam  ? — Ought  not  Christ  to  have  suffered  these 
things,  and  so  to  enter  into  his  glory  ?  (Luke,  xxiv.  26). 


452  Sunday  at  Vespers. 

2.  All  the  works  of  the  Lord  are  great ;  for  in  all,  his  infinite 
wisdom  and  power  shine  forth  ;  and  all  are  perfect,  since  they 
all  correspond  to  the  intentions  of  his  holy  will. 

3.  All  his  works  are  so  many  motives  for  us  to  praise  and 
magnify  him  ;  he  it  is  that  does  all  things;  and  everything  that 
he  does  is  always  just. 

4.  The  Lord,  who  is  merciful  and  (according  to  the  Hebrew 
text)  full  of  paternal  tenderness,  has  left  the  memorial  of  his 
admirable  prodigies  which    he  has  wrought  in    favor   of   his 
people,  especially  in  the  miraculous  food,  the  manna,  which  he 
gave  to  our  fathers,  who  had  the  gift  of  his  holy  fear.     Every 
one  knows  that  this  manna  was  a  figure  of  the  Holy  Eucharist, 
that  most  admirable  work  which  Jesus  Christ  left  on  earth  as  a 
memorial  of  the  death  which  he  suffered  for  us. 

5.  "  Virtutem."     That  is:   The  grandeur,  the  strength,  the 
wisdom. 

6.  "  Hcereditatem  gentium."     The  Land  of  Promise  in  posses 
sion  of  the  Gentiles.    "  Opera  manuum  ejus,  vcritas  etjudicium" 
In  a  word,  his  works  show  forth  to  us  his  fidelity  and  his 
justice.1 

7.  His  laws  ever  righteous  are  unchangeable. 

8.  He  has  sent  redemption  to  his  people,  that  is,  the  Re 
deemer,  as  St.  Augustine  and  Euthymius  explain,  and  he  has 
made  a  covenant  with  them  which  shall  never  be  broken.2 

9.  His  name  is  holy  and  terrible  ;  we  must,  therefore,  greatly 
fear  to  violate  his  covenant,  and  be  careful  to  preserve  the  fear 
of  the  Lord,  without  which  we  cannot  possess  wisdom. 

10.  They    have    a   good    intelligence,    that    is,    they    rightly 
understand  this  salutary  fear  who  act  up  to  it ;  hence  he  who 
keeps  this  fear  shall  be  forever  praised.     "  Facicntibus  eitm" 

1  Fidelity  in  the  fulfilment  of  the  promises  made  to   his   servants  ; 
justice  in  the  judgment  that  condemns  the  Chananeans  to  be  despoiled 
in  punishment  of  their  crimes. 

2  We  may   here  remark  the  composition   of  the  psalm  in  order  to 
understand  it  well:  After  the  first  verse,  which  announces  the  subject, 
the  prophet  praises  the  works  of  God  in  general,  v.  2,  3;  then  his  bene 
fits  towards  the  typical  people,  v.  4,  5,  6;  the  excellence  and  the  stability 
of  his  law,  v.  7;  and  finally,  the  sending  of  the  divine  Redeemer  giving 
salvation  to  the  world:  the  last  two  verses  form  a  practical  conclusion, 
indicating  the  way  to  be  followed  to  profit  by  these  graces. 


Psalm  III.— CXI.  of  Psalter.  453 

According  to  the  Hebrew  :  Facientibus  ea,  that  is,  mandata,  the 
commandments.  Mattei  says  that  it  is  the  same  in  substance, 
though  the  Hebrew  makes  us  better  understand  that  specula 
tive  fear  is  not  enough  if  we  would  have  the  wisdom  of  the 
saints,  but  that  we  must  live  practically  according  to  this  fear 
in  order  to  be  truly  wise.  Among  those  that  have  the  fear  of 
God  there  are  many  who,  because  they  lead  a  bad  life,  are  the 
greatest  fools  in  the  world. 

PSALM  III.,  WHICH  is  PSALM  CXI.  OF  THE  PSALTER. 

The  prophet  describes  in  this  psalm  the  character  of  the  just  man 
and  his  temporal  happiness  which  he  enjoys  here  below,  according  to 
the  promises  that  God  made  in  the  Old  Law.  But  we,  who  love  in  the 
New  Law,  should  raise  ourselves  to  the  thought  of  the  spiritual  happi 
ness  that  God  makes  the  just  taste  in  this  life  and  in  the  next.1 

1.  BEATUS    vir,    qui    timet  i.  BLESSED  is  the  man  that 
Dominum:    in    mandatis   ejus  feareth  the  Lord  :  he  shall  de- 
volet  nimis.  light  exceedingly  in  his  com 
mandments. 

2.  Potens  in  terra  erit  semen  2.  His  seed  shall  be  mighty 
ejus:  generatio  rectorum  bene-  upon  earth  :  the  generation  of 
dicetur.  the  righteous  shall  be  blessed. 

3.  Gloria,  et  divitiae  in  domo  3.  Glory  and  wealth  shall  be 
ejus,  et  justitia  ejus  manet  in  in  his  house:   and  his  justice 
saeculum  saeculi.  remaineth  forever  and  ever. 

4.  Exortum    est   in  tenebris  4.  To  the  righteous  a  light  is 
lumen    rectis:     misericors,    et  risen  up  in  darkness  : /u'  is  mer- 
miserator,  et  Justus.  ciful,  and   compassionate   and 

just. 

5.  Jucundus  homo  qui  mise-  5.  Acceptable  is  the  man  that 
retur  et   commodat,  disponet  showeth  mercy  and  lendeth,  he 
sermones  suos  in  judicio :  quia  shall  order  his  words  with  judg- 
in    seternum    non    commove-  ment :  because  he  shall  not  be 
bitur.  moved  forever. 

6.  In    memoria   aeterna   erit  6.  The  just  shall  be  in  ever- 
justus  :  ab  auditione  mala  non  lasting  remembrance:  he  shall 
timebit.  not  fear  the  evil  hearing. 

7.  Paratum  cor  ejus  sperare  7.    His    heart    is    ready    to 
in    Domino,   confirmatum    est  hope  in  the  Lord,  his  heart  is. 

1  In  the  Hebrew  text  this  psalm  has  the  same  form  as  the  preceding. 
We  may  distinguish  in  it  three  parts:  i.  Happiness  of  the  just  man,  be 
cause  of  his  love  for  God;  2  (verses  5  to  8).  Happiness  of  the  just  man, 
because  of  his  love  for  his  neighbor;  3.  Unhappiness  of  the  sinner. 


454  Sunday  at  Vespers. 

cor   ejus:   non   commovebitur  strengthened:  he  shall  not  be 

donee  despiciat  inimicos  suos.  moved  until  he  look  over  his 

enemies. 

8.  Dispersit,  dedit   pauperi-  8.   He   hath   distributed,   he 
bus:  justitia  ejus  manet  in  sse-  hath   given  to  the  poor:    his 
culum  saeculi,  cornu  ejus  exal-  justice  remaineth  forever  and 
tabitur  in  gloria.  ever,  his  horn  shall  be  exalted 

in  glory. 

9.  Peccator  videbit,  et  irasce-        9.  The  wicked  shall  see,  and 
tur,    dentibus    suis    fremet    et     shall  be  angry,  he  shall  gnash 
tabescet :  desiderium  peccato-    with  his  teeth  and  pine  away, 
rum  peribit.  th.e  desire  of  the  wicked  shall 

perish. 

i.  He  that  fears  God  as  he  ought,  that  is,  with  a  fear  not 
servile  but  filial,  takes  all  his  delight  in  observing  his  precepts. 
St.  Jerome  says:  Anxte  mandata  ejus  non  facit,  sed  vult :  The 
just  man  obeys  not  by  force,  but  with  a  good  will,  and  loves  to 
obey. 

3.  His  house  shall  enjoy  honors  and  riches ;  and  with  all  his 
honors  and  riches  he  will  firmly  persevere  in  his  holy  life,  and 
will  not  regret  at  leaving  them,  because  the  reward  due  to  his 
justice  shall  be  everlasting  in  the  life  to  come. 

4.  The  light  that  comes  from  the  Lord  shall  not  fail  the 
righteous  in  the  darkness  of   their  afflictions ;    for  God  will 
come  to  their  aid,  since  he  is  full  of  mercy  and  goodness,  and 
a  just  rewarder  of  his  servants. 

5.  "Jucundus"     Mattei  says  that  according  to  the  Hebrew 
this  word  signifies  Beatus.     Happy  is  the  man  that  exercises 
mercy  towards  the  poor,  at  least  in  lending  them  what  they 
need  ;  he  will  regulate  his  words  and  his  temporal  affairs,  or 
will  manage  his  possessions  "injudtcio"  with  prudence,  so  that 
he  will  never  be  disturbed  in  his  happiness. 

6.  The  just  man  shall  live  forever  in  the  memory  of  men, 
and  he  will  not  fear  to  lose  his  character  by  the  calumnies  of 
his  enemies. 

8.  He  has  given  generously  of  his  goods  to  the  poor;    his 
justice,  that  is,  his  good  deeds,  his  merits,  shall  ever  be  before 
the  eyes  of  God,  to  be  recompensed  eternally  in  heaven,  and  he 
shall  be  exalted  in  power  and  in  glory. 

9.  At  seeing  this  the  sinner  will   be  angry  ;    he  will   gnash 
with  his  teeth  for  rage,  and  pine  away  with  spite  and  envy ;  he 


Psalm  IV.—CXIL  of  Psalter.  455 

would  wish  to  deprive  the  just  man  of  his  happiness,  but  the 
desires  of  the  wicked  shall  vanish  as  smoke. 


PSALM  IV.,  WHICH  is  PSALM  CXII.  OF  THE  PSALTER. 

The  psalmist  invites  just  souls  to  praise  God  for  the  care  that  he 
takes  of  all  his  creatures,  even  of  the  most  humble. 


1.  LAUDATE     pueri    Domi- 
num:  latidate  nomen  Domini. 

2.  Sit  nomen  Domini  bene- 
dictum,  ex  hoc  nunc,  et  usque 
in  saeculum. 

3.  A  solis  ortu  usque  ad  oc- 
casum,  laudabile    nomen    Do 
mini. 

4.  Excelsus  super  omnesgen- 
tes  Dominus,  et   super  ccelos 
gloria  ejus. 

5.  Ouis  sicut  Dominus  Deus 
noster,  qui  in  altis  habitat,  et 
humilia  respicit  in  ccelo  et  in 
terra  ? 

6.  Suscitans  a  terra  inopem, 
et  de  stercore  erigens  paupe- 
rem  : 

7.  Utcolloceteumcum  prin- 
cipibus,  cum  principibus  populi 
sui. 

8.  Qui  habitare  facit  sterilem 
in  domo,  matrem  filiorum  lae- 
tantem. 


1.  PRAISE  the  Lord,  ye  chil 
dren  :    praise  ye  the  name  of 
the  Lord. 

2.  Blessed  be  the  name  of 
the  Lord,  from  henceforth  now 
and  forever. 

3.  From  the  rising  of  the  sun 
unto  the  going  down   of   the 
same,  the  name  of  the  Lord  is 
worthy  of  praise. 

4.  The  Lord  is  high  above  all 
nations,  and    his   glory  above 
the  heavens. 

5.  Who  is  as  the  Lord  our 
God,  who   dwelleth   on    high, 
and  looketh  down  on  the  low 
things  in  heaven  and  in  earth? 

6.  Raising  up  the  needy  from 
the  earth,  and  lifting  up  the 
poor  out  of  the  dunghill : 

7.  That   he  may  place    him 
with  princes,  with  the  princes 
of  his  people. 

8.  Who  maketh  a  barren 
woman  to  dwell  in  a  house,  the 


joyful  mother  of  children. 

i.   "Pueri."     According  to  the  Hebrew  :  Servi — Servants. 

5.  Who  can  be  compared  with  our  God,  whose  goodness  is 
such  that  from  the  highest  heaven  where  he  dwells  he  does  not 
disdain  to  look  upon  the  creatures  that  are  the  most  lowly.1 

8.  This  verse  applies  well  to  Jesus  Christ,  who,  when  the 
Church  was  bereaved  of  children  by  the  perversion  of  the  Jews, 
made  her  by  his  redemption  the  mother  of  all  the  faithful. 

1  The  prophet  began  by  saying  that  God  deserves  to  be  praised  in 
every  place  and  at  all  times  on  account  of  his  greatness  and  power;  he 
here  shows  us  that  we  should  praise  him  most  especially  with  thanks 
giving  for  his  goodness  and  wonderful  Providence  in  behalf  of  all  his 
creatures. 


456 


Sunday  at  Vespers. 


PSALM  V.,  WHICH  is  PSALM  CXIII.  OF  THE  PSALTER. 

The  psalmist  shows  the  wonders  wrought  by  the  Lord  to  deliver  the 
people  from  the  slavery  of  Egypt.  He  then  exhibits  what  is  the  folly 
of  the  Gentiles  to  put  their  trust  in  vain  idols,  and  he  urges  the  faithful 
people  to  put  their  confidence  in  our  true  God,  and  to  perseverance  in 
his  service. 


1.  IN  exitu  Israel  de  yEgyp- 
to,    domus    Jacob    de    populo 
barbaro : 

2.  Facta  est  Judaea  sanctifi- 
catio  ejus,  Israel  potestas  ejus. 

3.  Mare  vidit,  et  fugit :  Jorda- 
nis  conversus  est  retrorsum. 

4.  Montes    exultaverunt    ut 
arietes:    et    colles    sicut    agni 
ovium. 

5.  Quid  est  tibi  mare,  quod 
fugisti :    et   tu   Jordanis,   quia 
conversus  es  retrorsum  ? 

6.  Montes  exultastis  sicut 
arietes,  et   colles   sicut   agni 
ovium. 

7.  A  facie  Domini  mota  est 
terra,  a  facie  Dei  Jacob. 


8.  Qui  convertit   petram   in 
stagna  aquarum,  et  rupem  in 
fontes  aquarum. 

9.  Non   nobis   Domine,  non 
nobis:  sed  nomini  tuo  da  glo- 
riam. 

10.  Super  misericordia  tua, 
et  veritate  tua:  nequando  di- 
cant  Gentes :  Ubi  est  Deus  eo- 
rum  ? 

11.  Deus    autem    noster    in 
ccelo :  omnia  qusecumque  vo- 
luit,  fecit. 

12.  Simulacra   Gentium    ar- 
gentum,  et  aurum,  opera  ma- 
nuum  hominum. 

13.  Oshabent,  et non  loquen- 
tur:  oculos  habent,  et  non  vi- 
debunt. 


1.  WHEN  Israel  went  out  of 
Egypt,  the  house  of  Jacob  from 
a  barbarous  people : 

2.  Judea  was  made  his  sanc 
tuary,  Israel  his  dominion. 

3.  The  sea  saw  and  fled  :  Jor 
dan  was  turned  back. 

4.  The    mountains    skipped 
like  rams:   and  the  hills  like 
the  lambs  of  the  flock. 

5.  What  aileth  thee,  O  thou 
sea,  that  thou  didst  flee :  and 
thou,  Jordan,  that  thou   wast 
turned  back? 

6.  Ye   mountains,  that   ye 
skipped  like  rams,  and,  ye  little 
hills,    like    the    lambs   of    the 
flock? 

7.  At   the   presence   of    the 
Lord  the  earth  was  moved,  at 
the   presence   of    the    God   of 
Jacob : 

8.  Who  turned  the  rock  into 
pools  of  water,  and  the  stony 
hills  into  fountains  of  waters. 

9.  Not   to    us,  O    Lord,  not 
unto  us :  but  to  thy  name  give 
glory. 

10.  For  thy  mercy,  and   for 
thy  truth's  sake  :  lest  the  gen 
tiles  should   say:   Where    is 
their  God  ? 

u.  But  our  God  is  in  heaven: 
he  hath  done  all  things  what 
soever  he  would. 

12.  The  idols  of  the  gentiles 
are  silver  and  gold,  the  works 
of  the  hands  of  men. 

13.  They  have  mouths,  and 
speak  not :  they  have  eyes,  and 
see  not. 


Psalm  V.—CXIIL  of  Psalter.  457 


14.  Aures  habent,  et  non 
audient:  nares  habent,  et  non 
odorabunt. 

15.  Manus    habent,    et    non 
palpabunt :    pedes   habent,   et 
non  ambulabunt:    non  clama- 
bunt  in  gutture  suo. 

16.  Similes  illis  fiant  qui  fa- 
ciuntea:  et  omnes  qui  confi 
dant  in  eis. 

17.  Domus  Israel  speravit  in 
Domino:     adjutor    eorum     et 
protector  eorum  est. 

1 8.  Domus   Aaron   speravit 
in  Domino  :  adjutor  eorum  et 
protector  eorum  est. 

19.  Oui    timent    Dominum, 
speraverunt  in   Domino,  adju 
tor  eorum  et  protector  eorum 
est. 

20.  Dominusmemorfuitnos- 
tri :  et  benedixit  nobis. 

21.  Benedixit  domui   Israel, 
benedixit  domui  Aaron. 

22.  Benedixit   omnibus,  qui 
timent  Dominum,  pusillis  cum 
majoribus. 

23.  Adjiciat  Dominus  super 
vos :  super  vos,  et  super  filios 
vestros. 

24.  Benedict!  vos  a  Domino, 
qui  fecit  ccelum,  et  terram. 

25.  Ccelum     cceli     Domino: 
terram  autem  dedit  filiis  homi- 
num. 

26.  Non    mortui    laudabunt 
te  Domine  :  neque  omnes,  qui 
descendunt  in  infernum. 

27.  Sed    nos    qui    vivimus, 
benedicimus   Domino,  ex  hoc 
nunc  et  usque  in  saeculum. 


14.  They  have  ears,  and  hear 
not :     they    have    noses,    and 
smell  not. 

1 5.  They  have  hands  and  feel 
not:  they  have  feet  and  walk 
not ;  neither  shall  they  cry  out 
through  their  throat. 

16.  Let  them  that  make  them 
become  like  unto  them  :  and  all 
such  as  trust  in  them. 

17.  The  house  of  Israel  hath 
hoped  in  the  Lord  :  he  is  their 
helper  and  their  protector. 

1 8.  The  house  of  Aaron  hath 
hoped  in  the  Lord  :  he  is  their 
helper  and  their  protector. 

19.  They  that  fear  the  Lord 
have  hoped  in  the  Lord  :  he  is 
their    helper    and    their    pro 
tector. 

20.  The   Lord    hath   been 
mindful  of  us  :  and  hath  blessed 
us. 

21.  He  hath  blessed  the  house 
of  Israel :  he  hath  blessed  the 
house  of  Aaron. 

22.  He  hath  blessed  all  that 
fear  the  Lord,  both  little  and 
great. 

23.  May  the  Lord  add  bless 
ings  upon  you  :  upon  you,  and 
upon  your  children. 

24.  Blessed   be   you   of    the 
Lord,  who  made  heaven   and 
earth. 

25.  The  heaven  of  heaven  is 
the  Lord's:   but  the  earth  he 
has  given  to  the  children   of 
men. 

26.  The  dead  shall  not  praise 
thee,  O  Lord  :  nor  any  of  them 
that  go  down  to  hell. 

27.  But  we  that   live,  bless 
the  Lord,  from  this  time  now 
and  forever. 


i,  2.  When  the  people  of  Israel  were  delivered  from  the  yoke 
of  the  Egyptians,  God  consecrated  them  to  his  service,  wishing 
henceforth  to  rule  over  them  alone.1 


Barbara''     That  is:  Speaking  another  language   not  understood 


458  Simday  at  Vespers. 

3.  The  Red  Sea  beheld  the  Hebrews  pursued  by  the  Egyp 
tians,  and  fled,  that  is,  drew  back  to  afford  an  open  passage  to 
the  people  of  God.     The  river  Jordan  turned  back,  that  is,  its 
waters  stopped  in  their  course,  and  lifted  themselves  up  on  high 
(Jos.  iii.  13)  that  the  faithful  people  might  pass  over. 

4.  Then  the  mountains  exult  with  joy.     Others  apply  this 
verse  to  the  trembling  of  the  mountains  when  the  law  was 
given  to  Moses.     I  prefer  the  first  sense  as  agreeing  better  with 
the  following  verse.1 

10.  Protect  us  for  Thy  mercy's  sake,  and  according  to  the 
faithfulness  of  Thy  promises,  lest  the  impious  should  say  in 
case  Thou  shouldst  abandon  us :  Where  now  is  their  God  to 
help  them? 

1 6.  Let  those  who  with  their  own  hands  make  to  themselves 
such  gods,  and  all  those  that  put  their  trust  in  them,  become 
like  unto  them.2 

20.  "  Benedixit  nobis"  He  has  blessed  us,  loading  us  with 
graces.3 

25.  "  Ccehtm  caeli."  The  Empyrean,  as  Lallemant  and  others 
explain  it.  The  Lord  has  created  the  empyrean  heaven  for 
himself,  that  is,  to  reign  there  ;  and  he  has  given  the  earth  to 
men  for  their  habitation,  that  they  may  there  gain  merit  to 
be  raised  to  the  empyrean. 

(i  Cor.  xiv.  n).  "  Fa  eta  est  Judcea."  According  to  the  Hebrew:  Fac- 
tus  est  Judas.  Juda.  or  the  Jewish  people.  " Ejus"  That  is:  Dei. 
We  may  also  understand  the  second  verse  in  this  sense  :  God  chose  the 
land  of  Judsa,  there  to  establish  his  sanctuary,  or  his  Temple  or  wor 
ship;  and  chose  the  people  of  Israel  to  exercise  or  represent  his  power 
on  earth. 

1  We  think  that  the  two  ideas  may  be  thus  reconciled  :  The  waters 
that  flee  represent  sinners;  the  mountains  that  exult  represent  the  just; 
the  manifestations  of  the  presence   of  God  terrify  some  and  delight 
others. 

2  Prediction  under  the  form  of  an  imprecation.     This  may  also  signify 
that  these  unfortunate  beings  by  their  culpable  blindness  render  them 
selves  worthy  of  a  like  chastisement. 

8  The  true  God  whom  we  adore,  very  different  from  the  false  divini 
ties  whose  vanity  is  described  in  verses  12  to  1 6,  is  also  as  good  and 
merciful  as  he  is  powerful;  he  does  not  cease  to  sustain,  to  favor,  and 
to  protect  efficaciously  his  faithful  servants,  verses  17  to  22. 


Canticle  of  the  Blessed  Virgin  Mary.     459 

26.  That  is:   After  death   no  one  can  do  good  works  any 
more.1 

27.  That  is  :  We  who  enjoy  the  life  of  grace,  let  us  bless  the 
Lord  at  the  present  time,  and  let  us  hope  to  bless  him  for  all 
eternity. 

CANTICLE  OF  THE  BLESSED  VIRGIN  MARY,  OR  MAGNIFICAT. 

The  Most  Blessed  Virgin  extols  in  this  canticle  the  goodness  of  God 
for  having  chosen  her  to  be  his  Mother,  and  for  having  redeemed  the 
world  by  means  of  Jesus  Christ.  This  canticle  may  be  divided  into 
three  parts.  In  the  first,  the  Blessed  Virgin  thanks  the  Lord  for  the 
favors  that  have  been  conferred  upon  her.  In  the  second,  she  praises 
him  for  the  benefits  granted  to  the  Hebrew  people.  In  the  third,  she 
glorifies  him  for  the  grace  that  he  has  bestowed  upon  all  men  in  giving 
them  Jesus  Christ  for  their  Saviour.2 

1.  MAGNIFICAT  anima  mea  i.  MY  soul  doth  magnify  the 
Dominum :  Lord : 

2.  Et  exultavit  spiritus  meus  2.  And    my   spirit   hath    re 
in  Deo  salutari  meo.  joiced  in  God  my  Saviour. 

3.  Quia  respexit  humilitatem  3.  Because  he  hath  regarded 
ancillae  suse  :  ecce  enim  ex  hoc  the  humility  of  his  hand-maid  : 
beatam  me  dicent  omnes  gene-  for    behold    from    henceforth 
rationes.  all   generations  shall  call    me 

blessed. 

4.  Ouia  fecit  mihi  magna  qui         4.  Because  he  that  is  mighty 
potens  est  et  sanctum  nomen     hath  done  great  things  to  me  : 
ejus.  and  holy  is  his  name. 

5.  Et    misericordia    ejus    a  5.  And    his    mercy   is   from 
progenie  in  progenies  timenti-  generation    unto    generations, 
bus  eum.  to  them  that  fear  him. 

6.  Fecit  potentiam  in  brachio  6.  He   hath    showed    might 
suo:  dispersit  superbos  mente  in  his  arm:  he  hath  scattered 
cordis  sui.  the    proud    in   the   conceit   of 

their  heart. 

7.  Deposuit  potentes  de  sede,         7.  He    hath    put    down    the 
et  exaltavit  humiles.  mighty   from    their   seat,   and 

hath  exalted  the  humble. 

1  The  just  soul,  after  the  present  life,  continues  to  love  and  to  praise 
God,  and  does  so  even  in  a  more  perfect  manner,  but  its  works  are  no 
longer  meritorious.  See  Canticle  of  Ezechias,  v.  13. 

8  A  canticle  simple,  sublime,  and  admirable,  says  Gaume,  giving 
expression  to  Mary's  sentiments,  and  showing  the  divine  plan  for  the 
salvation  of  the  world. 


460  Sunday  at  Vespers. 

8.  Esurientesimplevit  bonis:         8.  He  hath  filled  the  hungry 
et  divites  diniisit  inanes.  with  good  things  :  and  the  rich 

he  hath  sent  empty  away. 

9.  Suscepit     Israel     puerum        9.  He  hath   received    Israel 
suum.  recordatus  misericordiae    his  servant,  being  mindful  of 
suae.  his  mercy. 

10.  Sicut  locutus  est  ad  pa-        10.  As    he    spoke    to    our 
tres    nostros,    Abraham,   et  se-    fathers,  to   Abraham,  and   to 
mini  ejus  in  saecula.  his  seed  forever. 

1.  "Magnificat"     That  is,  according  to  the  Greek  text:    It 
extols  the  greatness  of. 

2.  " Salutart"     According  to  the  Hebrew  and  the  Greek: 
Jesu,  or  Salvatore.     The  Blessed  Virgin  found  all  her  delight 
in  rejoicing  in  her  God;  and  such  also  should  be  ours. 

3.  " Humilitatem"     According  to  the  Greek:    Vilitatem,  Ab- 
jectionem— Meanness,  Littleness,  Lowliness.1    The  most  humble 
Mary  could  not  mean  by  this  word  the  virtue  of  humility,  for  if 
so  she  would  be  praising  herself;  whereas  humility,  says  Euthy- 
mius,  alone  amongst  the  virtues  does  not  know  itself:  Sola  in 
ter  virtutes  humilitas  setpsam  ignorat.     "  Ecce  enim  .  .  ."     For 
behold  from  this  time  forth  all  nations  and  all  ages  shall  call 
me  BLESSED.     This  prophecy  has  been  perfectly  verified ;  for 
there  is  not  one  among  Catholics  that  does  not  in  a  special 
manner  venerate  this  great  Mother  of  God. 

4.  Because  the  Almighty,  whose  name  is  holy,  has  wrought 
great  and    marvellous  things  in  me,  making  me  Virgin  and 
Mother  of  my  Creator. 

5.  "Ttmentibus  eum."     Extends  itself  to  all  those  that  fear 
him  with  a  filial  fear.2 

1  The  Church  herself  seems  to  indicate  this  sense  in  the  antiphon  in 
which  we  read:  Quia  andllam  humilem  respcxit  Deus — Because  God 
hath  regarded  the  humble  handmaid.  There  are,  however,  interpreters 
that  understand  and  explain  the  word  Humilitatem  in  the  sense  of  the 
virtue  of  humility. 

Qui  potens  est,  et  sanctum  nomen  ejus  et  misericordia  ejus  ..." 
That  is  :  Qui  potens  est,  et  sanctus,  et  misericors — Who  is  mighty,  and 
holy,  and  merciful.  In  the  marvellous  work  wrought  by  Mary,  God 
has  shown  forth  his  power,  his  sanctity,  and  his  mercy:  his  power,  by 
making  her  become  Mother,  and  the  Mother  of  the  Word  incarnate 
without  ceasing  to  be  a  Virgin  ;  his  sanctity,  by  raising  her  to  all  the 
perfection  that  such  a  dignity  required;  his  mercy,  which  he  has  ex- 


Canticle  of  the  Blessed  Virgin  Mary.     46 1 

6.  God  has  shown  forth  his  power  by  putting  to  rout  the 
proud,  that  is,  the  haughty  princes  of  the  earth  (we  may  also 
here  understand  the  rebel  angels),  and  he  has  defeated  all  their 
wicked  designs  whereby  they  sought  to  oppress  the  innocent. 

7.  "  Potcntcs. "     These  proud  princes. 

9,  10.  He  lias  taken  under  his  protection  Israel,  his  servant, 
that  is,  his  chosen  people,  being  mindful  of  the  promise  which, 
in  his  mercy,  he  had  made  to  him,  to  send  the  Messias  to  re 
deem  him,  as  he  promised  to  our  fathers,  especially  to  Abra 
ham,  and  to  all  his  descendants. 

tended  through  her  to  all  the  faithful  and  to  all  repentant  sinners  of 
every  age,  so  that  it  is  through  her  as  a  channel  that  we  receive  all 
graces.  Then,  verses  6,  7,  8,  God  has  also  manifested  his  power,  on 
the  one  hand,  in  his  justice  in  regard  to  the  proud  and  the  rich  of  the 
world,  his  enemies,  and  on  the  other  hand,  in  his  goodness  towards  the 
humble  and  the  poor.  And,  verses  9,  10,  he  has  also  manifested  his 
mercy,  at  first  in  the  promises  made  to  his  servants,  and,  finally,  in  his 
faithfulness  in  accomplishing  them. 


462 


Monday  at  Vespers. 


Monday  at  Vespers. 

PSALM  I.,  WHICH  is  PSALM  CXIV.  OF  THE  PSALTER. 

In  this  psalm  David  thanks  God  for  having  delivered  him  from  the 
persecution  of  Absalom.  The  royal  prophet  is  here  the  figure  of  the 
Christian  soul,  which,  after  suffering  many  dangerous  temptations, 
finds  itself  at  the  approach  of  death  victorious  over  its  enemies  and 
on  the  point  of  going  to  heaven  to  enjoy  its  God. 


1.  DILEXI,    quoniam    ex- 
audiet    Dominus   vocem    ora- 
tionis  meae. 

2.  Quia   inclinavit    aurem 
suam'mihi  :  et  in  diebus  meis 
invocabo. 

3.  Circumdederunt   me    do- 
lores    mortis  :    et    pericula  in- 
ferni  invenerunt  me. 

4.  Tribulationem  et  dolorem 
inveni  :  et  nomen  Domini   in- 
vocavi. 

5.  O  Domine,  libera  animam 
meam,  misericors  Dominus, et 
Justus,   et    Deus    noster   mis- 
eretur. 

6.  Custodiens  parvulos   Do 
minus  :     humiliatus     sum,    et 
liberavit  me. 

7.  Convertere  anima  mea  in 
requiem  tuam  :  quia  Dominus 
benefecit  tibi. 

8.  Quia   eripuit  -animam 
meam  de  morte,  oculos  meos 
a  lacrymis,  pedes  meos  a  lapsu. 

9.  Placebo    Domino   in    re- 
gione  vivorum. 


1.  I  HAVE  loved,  because  the 
Lord  will  hear  the  voice  of  my 
prayer. 

2.  For  he  hath  inclined  his 
ear  unto  me  :  and  in  my  days 
will  I  call  upon  him. 

3.  The     sorrows     of     death 
have  compassed  me  :  and  the 
perils  of  hell  have  found  me. 

4.  I    met  with    trouble    and 
sorrow :  and  I  called  upon  the 
name  of  the  Lord. 

5.  O  Lord,  deliver  my  soul : 
the  Lord  is  merciful  and  just, 
and  our  God  showeth  mercy. 

6.  The  Lord  is  the  keeper  of 
little    ones :    I   was   humbled, 
and  he  delivered  me. 

7.  Turn,  O  my  soul,  into  thy 
rest :  for  the  Lord  hath  been 
bountiful  to  thee. 

8.  For  he  hath  delivered  my 
soul  from  death  :  my  eyes  from 
tears,  my  feet  from  falling. 

9.  I  will  please  the  Lord  in 
the  land  of  the  living. 


1.  I  have  loved  and  love  my  Lord  ;  for  he  has  heard,  and  I 
hope  will  always  hear  my  prayer. 

2.  He  has  inclined  his  ear  to  my  voice  ;  therefore  I  will  never 
cease  to  call  upon  him  all  the  days  of  my  life,  confiding  in  his 
mercy. 


Psalm  IL—CXV.  of  Psalter.  463 

3.  Lallemant  and  Mattei  explains  this  verse  as  referring  to 
the  fears  and  dangers  of  losing  the  life  of  the  body  ;  but  Bellar- 
mine  interprets  it  thus  :  Deadly  temptations  have  surrounded 
me  which  would  draw  me  to  eternal  death,  and  these  tempta 
tions  have  brought  me  near  to  the  danger  of  being  condemned 
to  hell. 

4,  5.  In  this  state  I  found  nothing  on  all  sides  but  afflictions 
and  sorrows ;  then  I  had  recourse  to  the  Lord,  and  called  upon 
his  name,  saying :  My  God,  deliver  my  soul  from  these  perils. 
The  Lord  is  as  merciful  as  he  is  just ;  he  is  our  God,  and  he 
shows  mercy  to  those  that  have  recourse  to  him. 

6.  "  Parvulos."     The  little  ones  who  are  humble. 

7.  "  In  requiem  tuam."     To  the  place  of  thy  repose,  that  is, 
to  the  heavenly  country,  as   Bellarmine  with  St.  Basil  under 
stand  it.     "  Benefecit  tibi. "     According  to  the  Hebrew:  Retri- 
buit  super  te — The  Lord  will  recompense  thee  according  to  thy 
good  works,  by  giving  thee  eternal  life,  which   is  a  crown  of 
justice.     Thus  again  Bellarmine  with  St.   Basil  interprets  the 
words. 

9.  I  hope,  then,  to  find  myself  in  the  land  of  the  living,  far 
from  hell,  where  all  are  dead,  and  far  from  this  world,  where  so 
many  are  also  dead  through  sin,  and  there  I  shall  be  happy, 
occupied  forever  in  pleasing  the  Lord, 

PSALM  II.,  WHICH  is  PSALM  CXV.  OF  THE  PSALTER. 

This  psalm  does  not  differ  from  the  preceding;  but  in  it  David  shows 
yet  more  his  gratitude  for  the  graces  which  he  acknowledges  that  he  has 
received  from  his  goodness.1 

1.  CREDIDI,    propter    quod  i.  I    HAVE   believed,  there- 
locutus  sum  :  ego  autem  humi-  fore  have  I  spoken  :  but  I  have 
liatus  sum  nimis.  been  humbled  exceedingly. 

2.  Ego  dixi  in  excessu  meo:  2.   I    said     in     my    excess: 
Omnis  homo  mendax.  Every  man  is  a  liar. 

3.  Quid  retribuam  Domino,  3.   What  shall  I  render  to  the 
pro    omnibus,    quse    retribuit  Lord,  for  all  the  things  that  he 
mihi  ?  hath  rendered  to  me  ? 

4.  Calicem     salutaris     acci-  4.  I  will  take  the  chalice  of 
piam,    et   nornen    Domini    in-  salvation  ;  and  I  will  call  upon 
vocabo.  the  name  of  the  Lord. 

5.  Votamea Domino reddam  5.  I  will  pay  my  vows  to  the 
coram  omni  populo  ejus :  pre-  Lord    before    all   his   people : 

1  This  in  the  Hebrew  text  is  joined  to  the  foregoing  psalm 


464  Monday  at  Vespers. 

tiosa     in     conspectu     Domini  precious    in   the   sight   of  the 

mors  sanctorum  ejus.  Lord  is  the  death  of  his  saints. 

6.  O   Domine,  quia  ego  ser-  6.  O  Lord,  for  I  am  thy  ser- 
vus  tuus :  ego  servus  tuus,  et  vant :    I  am  thy  servant,  and 
films  ancillae  tuae.  the  son  of  thy  handmaid. 

7.  Dirupisti     vincula     mea:  7.  Thou     hast     broken    my 
tibi  sacrificabo  hostiam  laudis,  bonds :  I  will  sacrifice  to  thee 
et  nomen  Domini  invocabo.  the  sacrifice  of  praise,  and  I 

will  call  upon  the  name  of  the 
Lord. 

8.  Vota   mea    Domino   red-         8.  I  will  pay  my  vows  to  the 
dam  in  conspectu  omnis  pop-     Lord  in  the  sight   of   all    his 
uliejus:  in  atriis  domus  Do-     people:   in  the   courts   of  the 
mini,  in  medio  tui  Jerusalem.       house  of  the  Lord,  in  the  midst 

of  thee,  O  Jerusalem. 

1.  This  verse  is  clearly  explained  by  St.  Paul  :  Habentes  autem 
eumden  spiritum  fidei,  sicut  scriptum  est :  Credidi propter  quod 
locutus  sum  ;  et  nos  credimus,  propter  quod  et  loqidmur — But 
having  the  same  spirit  of  faith,  as   it   is  written  :  I  believe,  for 
which  cause  I   have  spoken  :  we  also  believe,  for  which  cause 
we  speak  also  (2  Cor.  iv.  13.)     Hence  this  explanation:  Rest 
ing  on  faith  I  have  hoped  in  God  ;  and  I  therefore  said :  Thou 
art  my  hope  ;  and  this  I  said  on  beholding  myself  so  deeply 
humiliated  and  afflicted. 

2.  The  following  is  the    explanation  given   by  Bellarmine, 
with  Euthymius  :  In  my  ecstasy  when  my  spirit  was  raised  to 
the  knowledge  of  the  land  of  the  living,  I  said  that  every  man 
is  a  liar,  that  is,  that  when  men  talk  of  this  world's  happiness 
they  only  speak  lies. 

4.  By  the  chalice  of  salvation  St.  Basil,  St.  Jerome,  St. 
Augustine,  Theodoret,  and  Euthymius,  according  to  Bellar 
mine,  understand  the  chalice  of  the  Passion  of  Jesus  Christ,  of 
which  he  himself  spoke  thus  :  Calicem  quern  dedit  mihi  Pater, 
non  bibam  ilium  ? — The  chalice  which  my  Father  hath  given 
me,  shall  I  not  drink  it  ?  (John,  xviii.  n.)  Hence  this  ex 
planation  :  Having  nothing  to  present  to  God  for  the  graces 
that  he  has  bestowed  upon  us,  I  will  offer  him  in  thanksgiving 
the  sufferings  of  Jesus  Christ,  to  which  I  will  unite  those  that 
I  endure ;  and  I  will  always  invoke  the  name  of  the  Lord,  that 
he  may  enable  me  to  bear  my  pains  with  patience. 

6.  "  Quia  ego  servus  tuus"  That  is  :  I  will  pay  my  vows  to 
Thee,  for  I  am  Thy  servant. 


Psalm  IV.—CXIX.  of  Psalter.  465 

PSALM  III.,  WHICH  is  PSALM  CXVI.  OF  THE  PSALTER. 

This  psalm  invites  all  the  people  to  praise  the  mercy  and  the  faith 
fulness  of  the  Lord  for  having  united  them  all  in  one  and  the  same 
Church.  It  is  thus  that  the  Apostle  interprets  this  psalm  in  his  Epis 
tle  to  the  Romans  (xv.  8-u). 

1.  LAUDATE  Dominum  om-  i.  O  PRAISE  the  Lord,  all  ye 
nesgentes :  laudateeum  omnes  nations:    praise    him,    all    ye 
populi  :  people. 

2.  Quoniam    confirmata   est  2.  For    his    mercy    is    con- 
super   nos    misericordia   ejus  :  firmed  upon  us;  and  the  truth 
et  veritas    Domini    manet    in  of  the  Lord  remaineth  forever, 
aeternum. 

2.  That  is :  He  has  multiplied  upon  us  the  effects  of  his 
mercy  ;  and  his  faithfulness  in  the  promises  that  he  has  made 
to  us  shall  never  fail.1 

PSALM  IV.,  WHICH  is  PSALM  CXIX.  OF  THE   PSALTER. 

David  asks  God  to  defend  him  against  the  calumnies  of  his  enemies 
and  he  complains  that  his  exile  is  prolonged  during  the  persecution  of 
Saul.  This  psalm  is  suitable  to  every  Christian  who  struggling  with 
adversity  looks  forward  to  the  end  of  his  exile  here  on  earth.  - 

1.  AD    Dominum    cum    tri-         i.  IN  my  trouble  I  cried  to 
bularer  clamavi:  et   exaudivit  the  Lord:  and  he  heard  me. 
me. 

2.  Domine,    libera    animam         2.  O   Lord,  deliver  my  soul 
meam    a    labiis    iniquis,    et    a  from  wicked  lips,  and  a  deceit- 
lingua  dolosa.  ful  tongue. 

1  Mercy  has  reference  to  the  Jews  and  the  Gentiles;  but  the  faithful 
ness  of  the  Lord  does  not  properly  regard  only  the  Jews  to  whom  alone 
his  promises  were  made. 

'2  This  psalm  and  those  that  follow  till  Psalm  cxxxiii.  inclusively, 
bear  each  the  title  Canticum  gradnum — Son^s  of  Degrees  ;  a  title  the 
meaning  of  which  is  not  known.  They  are  the  fifteen  psalms  which  in 
the  breviary  are  called  Psalmi  graduates—  Gradual  Psalms.  Many  think 
that  they  were  chanted  by  the  people  while  ascending  the  fifteen  steps 
of  the  Temple.  However  this  may  be,  there  are  other  degrees  which 
the  Holy  Ghost  seems  to  have  particularly  desired  to  put  before  us, 
namely,  the  terrestrial  Jerusalem,  a  figure  of  the  two  following;  the 
spiritual  Jerusalem,  or  the  Church  militant;  and  the  heavenly  Jeru 
salem,  or  the  Church  triumphant.  It  is  to  this  that  we  should  tend  by 
sighing  after  the  end  of  our  exile,  and  by  invoking  without  ceasing  the 
help  of  the  Lord  as  the  Israelites  did  in  their  captivity  in  Babylon. 
3° 


466 


Monday  at  Vespers. 


3.  Quid  detur  tibi,  aut  quid 
apponatur     tibi,    ad     linguam 
dolosam  ? 

4.  Sagittse    potentis    acutae, 
cum  carbonibus  desolatoriis. 

5.  Heu  mihi,  quia  incolatus 
meus  prolongatus  est :  habitavi 
cum  habitantibus  Cedar  :  mul- 
tum  incola  fuit  anima  mea. 

6.  Cum     his,    qui     oderunt 
pacem,  eram    pacificus :    cum 
loquebar  illis,  irnpugnabant  me 
gratis. 

3.  What  greater  evil  canst  thou  have  to  fear,  O  my  soul,  than 
that  of  a  deceitful  tongue  ? 

4.  The  shafts  that  go  forth  from  the  mouth  of  a  man  of 
power  are  so  sharp  and  hurtful  that  they  are  as  burning  coals 
dealing  destruction  all  around. 

5.  "  Cum  habitantibus  Cedar."     That    is :    With    barbarians. 
Cedar,  says  Bellarmine,  is  a  Hebrew  word  which  means  Swar- 
tliiness.1 


3.  What   shall   be   given  to 
thee,  or  what  shall  be  added  to 
thee,  to  a  deceitful  tongue  ? 

4.  The  sharp  arrows  of  the 
mighty,    with    coals    that    lay 
waste. 

5.  Wo  is    me,   that    my    so 
journing  is  prolonged  :  I  have 
dwelt  with   the   inhabitants  of 
Cedar  :  my  soul  hath  been  long 
a  sojourner. 

6.  With    them     that    hated 
peace  I  was  peaceable  :  when  I 
spoke    to    them    they   fought 
against  me  without  cause. 


PSALM  V.,  WHICH  is  PSALM  CXX.  OF  THE  PSALTER. 

Here  the  psalmist  makes  a  just  man  speak,  who  lifts  his  eyes  to  the 
blessed  mountains,  where  is  seated  the  holy  city,  and  whence  he  hopes 
for  divine  help. 


1.  LEVAVI   oculos    meos  in 
montes,  unde  veniet  auxilium 
mihi. 

2.  Auxilium    meum   a    Do 
mino,  qui  fecit  ccelum  et  ter 
rain. 

3.  Non.  det  in  commotionem 
pedem  tuum :  neque  dormitet 
qui  custodit  te. 

4.  Ecce  non  dormitabit,  ne 
que  dormiet,  qui  custodit 
Israel. 


1.  I  HAVE  lifted  up  my  eyes 
to  the  mountains,  from  whence 
help  shall  come  to  me. 

2.  My  help  is  from  the  Lord, 
who  made  heaven  and  earth. 

3.  May  he  not  suffer  thy  foot 
to  be  moved :  neither  let  him 
slumber  that  keepeth  thee. 

4.  Behold    he    shall    neither 
slumber  nor  sleep,  that  keep 
eth  Israel. 


1  The  Cedarians,  whence  the  name  Saracens,  inhabited  Arabia  Pe- 
traea.  In  the  spiritual  sense,  says  Gaume,  this  word  designates  world 
lings,  given  up  to  error  and  corruption,  and  in  the  midst  of  whom  the 
devout  soul  has  much  to  suffer. 


Psalm  V.— C XX  of  Psalter.  467 

5.  Dominus  custodit  te,  Do-  5.   The   Lord   is  thy  keeper, 
minus  protectio  tua  super  ma-  the    Lord    is    thy  protection, 
num  dexteram  tuam.  upon  thy  right  hand. 

6.  Per  diem  sol  non  uret  te,  6.  The   sun   shall  not  burn 
ncque  luna  per  noctem.  thee  by  day :  nor  the  moon  by 

night. 

7.  Dominus   custodit   te   ab  7.  The   Lord    keepeth    thee 
omni  malo  :  custodiat  anirnam  from  all  evil:    may  the  Lord 
tuam  Dominus.  keep  thy  soul. 

8.  Dominus     custodiat     in-  8.  May   the   Lord    keep  thy 
troitum  tuum,  et  exitum  tuum  coming  in  and  thy  going  out ; 
ex  hoc  nunc,  et  usque  in  saecu-  from  henceforth  now  and  for- 
lum.  ever. 

3.  The  Lord  will  not  suffer  thee  to  fall,  when  thou  hast  re 
course  to  him. 

6.  Thou  wilt  not  have  to  £car  the  burning  of  the  sun,  nor  the 
noxious  influences  of  the  moon.1 

8.  May  he  protect  thee  in  all  thy  doings,  from  the  beginning 
to  the  end,  now  and  forever. 

1  We  have  several  traits  to  remark  in  this  beautiful  description  of  the 
care  of  divine  Providence  in  regard  to  the  faitHul  man  that  confides  in 
his  goodness.  It  not  only  watches  his  feet,  v.  3,  to  preserve  him  from 
falls  and  false  steps,  but  it  extends  its  attention  to  his  whole  person. 
Inverses:  "Protectio  tua."  According  to  the  Hebrew,  after  Bellar- 
mine:  Umbraculum  tuum.  That  is:  God  is  to  his  servant  as  a  port 
able  pavilion  or  a  shield  resting  on  his  hand,  and  always  ready  to  pro 
tect  him  against  all  that  may  be  hurtful  to  him,  the  dangers  of  the 
day  and  of  the  night,  v.  6,  or  of  prosperity  and  of  adversity,  the  ene 
mies  that  attack  openly  and  those  that  remain  hidden.  See  Psalm  xc. 
v.  4  to  6.  In  verse  8:  "  Introitum  tuum  et  exitum  tuum"  The  com 
ing  in  and  the  going  out,  or  the  beginning  and  the  end  of  every  action, 
of  every  undertaking,  of  every  day  of  our  whole  life.  According  to  the 
Hebrew,  as  St.  Jerome  translates  it,  it  is  in  an  inverse  order:  Exitum 
tuum  et  introitum  tuum  ;  this  applies  especially  to  the  departure  from 
the  land  of  exile  and  to  the  entrance  into  our  country. 


468 


Tuesday  at  Vespers. 


Tuesday  at  Vespers. 

PSALM  I.,  WHICH  is  PSALM  CXXI.  OF  THE  PSALTER. 

In  this  psalm  is  expressed  the  joy  that  the  Jews  felt  when  they  heard 
that  they  were  to  leave  Babylon  and  be  released  from  captivity.  Every 
Christian  may  use  this  psalm  to  stimulate  his  desires  for  heaven. 


1.  L^ETATUS  sum  in  his,  quse 
dicta   sunt    mihi :    in   domum 
Domini  ibimus. 

2.  Stantes   erant  pedes    no- 
stri,  in  atriis  tuis  Jerusalem. 

3.  Jerusalem,   quae    aedifica- 
tur   ut   civitas :   cujus    partici- 
patio  ejus  in  idipsum. 

4.  Illuc    enim     ascenderunt 
tribus,    tribus    Domini :    testi- 
monium  Israel  adconfitendum 
nomini  Domini. 

5.  Quia  illic  sederunt  sedes 
in  judicio,  sedes  super  domum 
David. 

6.  Rogate    quse    ad    pacem 
sunt  Jerusalem  :  et  abundantia 
diligentibus  te. 

7.  Fiat  pax  in  virtute  tua  : 
et  abundantia  in  turribus  tuis. 

8.  PropLer   fratres   meos,  et 
proximos   meos,   loquebar  pa 
cem  de  te  : 

9.  Propter  domum   Domini 
Dei  nostri,  quaesivi  bona  tibi. 


1.  I  REJOICED  at  the  things 
that  were  said  to  me :  We  shall 
go  into  the  house  of  the  Lord. 

2.  Our  feet  were  standing  in 
thy  courts,  O  Jerusalem. 

3.  Jerusalem,  which  is  built 
as  a   city  :  which   is   compact 
together. 

4.  For  thither  did  the  tribes 
go  up,  the  tribes  of  the  Lord : 
the    testimony    of    Israel,    to 
praise  the  name  of  the  Lord. 

5.  Because  there  seats  have 
sat  in  judgment,  seats  upon  the 
house  of  David. 

6.  Pray  ye   for    the    things 
that  are  for  the  peace  of  Jeru 
salem  :     and     abundance     for 
them  that  love  thee : 

7.  Let    peace    be     in    thy 
strength :    and   abundance    in 
thy  towers. 

8.  For  the  sake  of  my  breth 
ren    and    of   my    neighbors,    I 
spoke  peace  of  thee. 

9.  Because  of  the  house  of 
the    Lord    our   God,    I    have 
sought  good  things  for  thee. 

2.  We  rejoice  at  seeing  our  feet  as  if  already  arrived  at  the 
threshold  of  thy  gates. 

3.  "Ejus."      Redundance   common    in    the    Hebrew.      "In 
idipsum."      That    is:    Simul :    Altogether.      "  Participated    in 
idipsum"     Bellarmine  explains  :  Charity  which  unites  friends, 
makes  all  goods  common   among  them,  and  all  become  the 

o    of  each. 


Psalm  II. — CXXII.  of  Psalter.  469 

4.  "  Testimonium  Israel"  This  is  understood  of  the  law  by 
which  the  Israelites  were  obliged  at  fixed  periods  to  worship 
God  in  the  Temple;  but  on  applying  it  to  heaven,  it  has  refer 
ence  to  the  souls  of  the  just,  who  will  ascend  thither  to  be 
solely  occupied  in  praising  the  Lord. 

6.  Pray  for  the  prosperity  of  Jerusalem.  May  those  that 
love  thee,  O  holy  city,  possess  in  thee  the  abundance  of  every 
good. 

9.  Because  thou  art  the  house  of  the  Lord,  I  desire  for  thee 
an  abundance  of  every  good. 


PSALM  II.,  WHICH  is  PSALM  CXXII.  OF  THE  PSALTER. 

Prayer  that  the  Hebrews  address  to  the  Lord  that  he  may  put  an  end 
to  the  captivity  at  Babylon.  Thus  does  the  Church  in  her  persecu 
tions  implore  deliverance  from  God.1 


1.  AD  te  levavi  oculos  meos, 
qui  habitas  in  ccelis. 

2.  Ecce  sicut  oculi  servorum, 
in   manibus   dominorum    suo- 
rum, 

3.  Sicut     oculi     ancillre     in 
manibus     dominse     suse :     ita 
oculi   nostri   ad    D  o  m  i  n  u  m 
Deum    nostrum,    donee    mis- 
ereatur  nostri. 

4.  Miserere  nostri    Domine, 
miserere  nostri,  quia    multum 
repleti  sumus  despectione  : 

5.  Ouia  multum  repleta  est 
anima"     nostra :      opprobrium 
abundantibus,     et      despectio 
superbis. 


1.  To  thee  have  I  lifted  up 
my    eyes,    who     dwellest     in 
heaven. 

2.  Behold   as    the    eyes    of 
servants  are  on   the   hands  of 
their  masters, 

3.  As  the  eyes  of  the  hand 
maid  are  on  the  hands  of  her 
mistress  :  so  are  our  eyes  unto 
the    Lord   our  God,    until   he 
have  mercy  on  us. 

4.  Have    mercy    on    us,    O 
Lord,  have  mercy  on  us  :  for 
we  are  greatly  filled  with  con 
tempt. 

5.  For   our    soul    is    greatly 
filled  :  we  are  a  reproach  to  the 
rich,  and  contempt  to  the 
proud. 


1  In  verses  2,  3.  "  In  manibus"  St.  Jerome  translates  :  Admanum; 
this  agrees  better  with  what  follows:  "  Ad  Dominant."  Bellarmine 
thus  explains  the  comparison:  When  a  servant  or  slave  in  fault  is 
punished  he  looks  with  fear  and  sadness  at  the  hand  of  his  master  who 
strikes  him,  and  he  seems  even  by  his  look  to  ask  for  mercy. 


470 


Tuesday  at  Vespers. 


PSALM  III.,  WHICH  is  PSALM  CXXIII.  OF  THE  PSALTER. 

A  hymn  of  thanksgiving  which  the  Jews  addressed  to  God  after  the 
captivity  at  Babylon.  Thus  may  the  just  man  also  address  God  after 
his  victory  over  a  temptation. 


1.  NISI  quia  Dominus   erat 
in    nobis,    dicat   nunc    Israel : 
nisi  quia  Dominus  erat  in  no 
bis. 

2.  Cum  exurgerent  homines 
in  nos,  forte  vivos  deglutissent 
nos  : 

3.  Cum     irasceretur    furor 
eorum    in    nos,    forsitan  aqua 
absorbuisset  nos. 

4.  Torrentem       pertransivit 
anima    nostra :    forsitan    per- 
transisset  anima  nostra  aquam 
intolerabilem. 

5.  Benedictus  Dominus,  qui 
non   dedit   nos    in    captionem 
dentibus  eorum. 

6.  Anima  nostra  sicut   pas 
ser  erepta  est  de  laqueo  venan- 
tium. 

7.  Laqueus  contritus  est,  et 
nos  liberati  sumus. 

8.  Adjutorium    nostrum    in 
nomine  Domini,  qui  fecit  cce- 
lum  et  terram. 


1.  IF  it  had  not  been  that 
the  Lord  was  with  us,  let  Israel 
now  say :  If  it  had  not  been 
that  the  Lord  was  with  us, 

2.  When  men  rose  up  against 
us,  perhaps     they    had    swal 
lowed  us  up  alive. 

3.  When  their  fury  was  en 
kindled    against    us,    perhaps 
the  water  had  swallowed  us  up. 

4.  Our  soul   hath    passed 
through    a    torrent :     perhaps 
our  soul  had  passed  through  a 
water  insupportable. 

5.  Blessed  be  the  Lord,  who 
hath  not  given  us,  to  be  a  prey 
to  their  teeth. 

6.  Our  soul  hath   been  de 
livered,  as  a  sparrow  out  of  the 
snare  of  the  fowlers  : 

7.  The  snare  is  broken,  and 
we  are  delivered. 

8.  Our  help  is  in  the  name  of 
the    Lord,  who   made   heaven 
and  earth. 


3.  "Aqua."     That  is,  this  their  rage  like  a  torrent  of  water. 

4.  We  have  happily  passed  through  that  torrent ;  but  without 
the  assistance  of  God  we  could  never  have  passed  through  so 
great  a  flood. 

PSALM  IV.,  WHICH  is  PSALM  CXXIV.  OF  THE  PSALTER. 

Released  from  the  captivity  at  Babylon,  the  Jews  receive  the  as 
surance  that  God  will  never  fail  as  long  as  they  confide  in  him,  to  assist 
them  against  their  enemies. 


1.  Oui  confidunt  in  Domino, 
sicut    mons   Sion  :    non    com- 
movebitur     in    aeternum,    qui 
habitat  in  Jerusalem. 

2.  Montes  in  circuitu    ejus : 
et  Dominus  in  circuitu  populi 


1.  THEY  that   trust   in    the 
Lord  shall  be  as  mount  Sion  : 
he  shall  not  be  moved  forever 
that  dwelleth  in  Jerusalem. 

2.  Mountains    are    round 
about  it :  so  the  Lord  is  round 


Psalm  V.—CXXV.  of  Psalter.          471 


sui,  ex  hoc  nunc,  et  usque  in 
saeculum. 

3.  Ouia   non    relinquet    Do- 
minus  virgam  peccatorum  su 
per  sortem  justorum  :   ut  non 
extendant  justi  ad  iniquitatem 
manus  suas. 

4.  Benefac  Domine  bonis,  et 
rectis  corde. 

5.  Declinantes    a  u  t  e  m    in 
obligationes,  adducet  Dominus 
cum  operantibus  iniquitatem  : 
pax  super  Israel. 


about  his  people,  from  hence 
forth  now  and  forever. 

3.  For   the    Lord    will    not 
leave  the  rod  of  sinners  upon 
the  lot  of  the  just:  that  the 
just  may  not  stretch  forth  their 
hands  to  iniquity. 

4.  Do  good,  O  Lord,  to  those 
that  are  good,  and  to  the  up 
right  of  heart. 

5.  But   such    as   turn    aside 
into  bonds,  the  Lord  shall  lead 
out  with  the   workers   of  ini 
quity  :  peace  upon  Israel. 

2.  Jerusalem  shall  be  defended  by  the  mountains  that  sur 
round  it,  and  his  people  shall  ever  be  protected  by  the  Lord 
who  will  stand  round  about  them. 

5.  The  Lord  will  treat  those  that  fail  in  their  duties,  depart 
ing  from  the  right  way,  as  he  treats  the  wicked;  but  Israel 
shall  always  enjoy  peace.  "  Obligationes."  According  to  the 
Hebrew  and  the  Greek,  as  Bellarmine  explains  it  with  St. 
Jerome  and  Euthymius:  Pravitates,  Obliquitates — Crooked 
ways.  The  prophet  said,  v.  4,  that  God  will  reward  the  just  ; 
he  adds  here  that  as  to  those  that  turn  from  an  upright  heart  by 
engaging  in  crooked  ways,  by  compounding  with  their  con 
sciences,  shall  end  by  finding  themselves  among  the  declared 
enemies,  in  the  midst  of  the  evils  that  await  them,  while  peace 
with  all  its  happiness  shall  be  shared  by  the  true  servants  of 
God. 

PSALM  V.,  WHICH  is  PSALM  CXXV.  OF  THE  PSALTER. 

This  psalm  contains  the  sighs  of  the  Jews  to  be  released  from  cap 
tivity  at  Babylon.  It  is  of  service  to  sinners  who  wish  to  be  de 
livered  from  this  slavery  of  sin,  and  to  the  just  who  sigh  for  the  end 
of  their  exile  here  on  earth. 


i.  IN  convertendo  Dominus 


WHEN  the  Lord  brought 


captivitatem  Sion  :  facti  sumus     back  the  captivity  of  Sion  :  we 


sicut  consolati. 

2.  Tune  repletum  est  gaudio 


became  like  men  comforted  : 
2.  Then  was  our  mouth  filled 


os  nostrum:  et  lingua  nostra     with  gladness:  and  our  tongue 


exultatione. 

3.  Tune  dicent  inter  Gentes  : 
Magnificavit  Dominus  facere 
cum  eis. 


with  joy. 

3.  Then     shall 


they    say 


among  the  Gentiles :  The  Lord 
hath  done  great  things  for 
them. 


472  Tuesday  at  Vespers. 

4.  Magnificavit    Do  minus  4.  The  Lord  hath  done  great 
facere  nobiscum  :  facti  sumus  things  for  us:  we  are  become 
laetantes.  joyful. 

5.  Converte    Domine   capti-  5.  Turn  again  our  captivity, 
vitatem  nostram,  sicut  torrens  O   Lord,  as   a   stream  in    the 
in  Austro.  south. 

6.  Qui  seminant  in  lacrymis,  6.  They  that    sow   in    tears 
in  exultatione  metent.  shall  reap  in  joy. 

7.  Euntes    ibant    et   flebant,  7.  Going     they     went     and 
mittentes  semina  sua.  wept,  casting  their  seeds. 

8.  Venientes  autem  venient  8.  But    coming    they    shall 
cum      exultatione,     portantes  come  with  joyfulness,  carrying 
manipulos  suos.  their  sheaves. 

1.  St.  Jerome  translates:  Cum  converteret  Dominus  captivi- 
tatem   Sion,  facti  sumus  quasi  somniantes.     The  verse   is  ex 
plained  thus  :  When  the  Lord  shall  bring  forth  Sion,  or  his 
people  from  captivity,  we  shall  be  filled  with  such  consolation 
that  we  shall  seem  to  be  in  a  dream.1 

2.  Then  we  shall  be  so  full  of  joy  that  our  tongue  will  break 
forth  in  canticles  of  gladness. 

4.  And  we,  too,  shall  say :   The  Lord   hath  wrought  great 
things  in  our  behalf;  for  this  reason  we  rejoice. 

5.  Deliver  us,  then,  O  Lord  !  from  our  captivity,  and  grant 
that  we  may  be  consoled  as  are  consoled  those  that  dwell  in  the 
South  when  there  conies  to  them  an  abundance  of  water.2 

1  Interpreters  that  see  in  this  psalm  the  expression  of  the  joy  of  the 
Jews  after  their  deliverance  take  the  verbs  in  the  past  tense,  as  they 
are  found  in  the  Vulgate,  but  it  seems  to  be  more  natural  to  under 
stand  them  in  the  future;  this  is  allowed  by  the  Hebrew,  and  agrees 
better  with  the  verses  3  and  5.  We  remark  the  sequence  of  ideas:  in 
terior  consolation,  v.  i;  exterior  joy,  2;  universal  admiration  and 
thanksgiving,  3,4;  prayer  to  hasten  this  happy  event,  5;  courage  in 
waiting,  sustained  by  the  hopes  of  the  fruits  to  be  gathered;  a  wonder 
ful  figure,  6,  7,  8. 

*  There  are  some  that  explain  this  verse  differently :  Grant  that  we 
return  from  exile  in  full  numbers  and  with  speed,  as  a  current  that  car 
ries  everything  with  it  when  under  the  influence  of  the  South  wind. 


Psalm  L—CXXVL  of  Psalter.          473 


Wednesday  at  Vespers. 
PSALM  I.,  WHICH  is  PSALM  CXXVI.  OF  THE  PSALTER. 

Returned  from  Babylon,  the  Jews  had  undertaken  to  rebuild  the  city 
and  the  Temple,  and  as  they  were  hindered  from  doing  so  by  the  in 
cursions  of  their  enemies,  the  prophet  exhorts  them  to  trust  in  God. 

1.  EXCEPT   the    Lord   build 
the  house,  they  labor  in  vain 
that  build  it. 

2.  Except  the  Lord  keep  the 
city,  he  watcheth  in  vain  that 
keepeth  it. 

3.  It  is  vain  for  you  to  rise 
before  light :    rise  ye  after  you 
have   sitten,  you  that  eat  the 
bread  of  sorrow. 

4.  When  he  shall  give  sleep 
to   his   beloved  :  behold    chil 
dren  are  the  inheritance  of  the 
Lord  :  their  reward,   the  fruit 
of  the  womb. 

5.  As  arrows  in  the  hand  of 
the  mighty  :  so  the  children  of 
them  that  have  been  shaken. 

6.  Blessed  is  the  man,  that 
hath    filled    his     desire    with 
them :    he   shall    not   be   con 
founded  when  he  shall  speak 
to  his  enemies  in  the  gate. 

3.  In  vain  do  you  rise  before  daybreak,  if  the  Lord  does  not 
come  to  your  aid  ;   moreover,  you  should  not  rise  until  you 
have  taken  your  repose,  since  you   have  eaten  the  bread  of 
sorrow,  that  is,  you  have  lived  in  the  midst  of  so  great  evils. 

4.  "  Cum  dcderit  dilectis  suis  somnum"     After  the  Lord  shall 
have  given  to  his  beloved,  that  is,  to  his  people,  sleep,  that  is, 
peace  by  means  of  the  promised  Redeemer.     "  Ecce  her  edit  as 
Domini,  filti"     Then    shall  appear   the   inheritance   of  Jesus 
Christ  the  Lord,  an  inheritance  that  shall  consist  in  the  multi 
tude  of  the  children  born  in  his  Church  according  to  the  proph 
ecy.  Postula  a  me,  et  dabo  tibi gcntes  hereditatem  tuam— Ask  of 


1.  NISI     Dominus     sedifica- 
verit  domum,  in  vanum  labor- 
averunt  qui  aedificant  earn. 

2.  Nisi  Dominus  custodierit 
civitatem,    frustra    vigilat  qui 
custodit  earn. 

3.  Vanum  est  vobis  ante  lu- 
cem    surgere:      surgite    post- 
quam  sederitis,  qui  manducatis 
panem  doloris. 

4.  Cum  dederit  dilectis  suis 
somnum  :  ecce  hereditas  Do 
mini,     rilii :     merces,      fructus 
ventris. 

5.  Sicut  sagittse  in  manu  po- 
tentis  :  ita  filii  excussorum. 

6.  Beatus   vir   qui    implevit 
desiderium  suumexipsis:  non 
confundetur  cum  loquetur  ini- 
micis  suis  in  porta. 


474  Wednesday  at  Vespers. 

me,  and  I  will  give  thee  the  Gentiles  for  thine  inheritance  (Ps. 
ii.  8).  "  Merces,  fntctits  ventris. "  The  recompense  of  the  Lord 
shall  be  the  fruit  of  the  womb  ;  that  is,  these  same  children 
shall  be  the  recompense  of  Jesus  Christ  according  to  another 
prophecy  :  Si posuerit  pro  peccato  animam  suam,  videbit  semen 
longcevum—\i  he  shall  lay  down  his  life  for  sin,  he  shall  see  a 
long-lived  seed  (Is.  liii.  10).  This  is  well  expressed  in  the 
Greek  version  in  this  sense  :  The  multitude  of  children  shall 
be  the  inheritance  of  the  Lord,  and  the  recompense  of  Jesus 
Christ,  who  was  properly  the  fruit  of  Mary's  womb. 

5.  These  children,  tormented  by  persecutions,  shall  be  against 
their  enemies  as  so  many  arrows  in  the  hand  of  a  strong  man.1 

6.  Blessed  is  he  that  shall  see  his  desire  satisfied  by  the  birth 
of  so  many  children;  he  shall  not  suffer  confusion  when  he 
shall  have  to  treat  with  his  enemies  before  the  gate  of  the  city,2 
that  is,  according  to  Bellarmine,  at  the  last  judgment,  which 
shall  take  place  at  the  great  gate  or  before  the  whole  world, 
when  Jesus  Christ  shall  confound  the  demons,  who  thought  to 
drag  the  whole  human  race  down  to  hell. 


PSALM  II.,  WHICH  is  PSALM  CXXVII.  OF  THE  PSALTER. 

The  prophet  announces  to  the  Jews  after  their  return  from  Babylon 
the  blessings  that  they  will  receive  from  God  if  they  keep  his  laws. 
These  blessings  are  temporal;  belong,  properly  speaking,  to  the  just 
under  the  Old  Law.3 

i.  BEATI  omnes,  qui  timent  i.  BLESSED  are  all  they  that 
Dominum,  qui  ambulant  in  fear  the  Lord,  that  walk  in  his 
viis  ejus.  ways. 

1  The  holy  souls,  fruit  of  the  Passion  of  Jesus  Christ,  and  children  of 
the   Church,  always  persecuted  as  their  divine  Spouse,  are  the  arms 
that  the  Almighty  employs  to  combat  and  to  overcome  the  errors  and 
bad  passions  of  the  world. 

2  It  is  known  that  among  the  Orientals  it  was  there  that  judgments 
were  rendered   in  the  presence   of  the  people   assembled.     See   Psalm 
Ixviii.  15. 

3  We   may,  however,  see  under  these   sensible  images  goods  of  a 
higher  order:  the  works  of  a  just  man  are  already  a  kind  of  posterity 
that  he  leaves  after  him  on  earth;  there  are  moreover  spiritual  children 
in  the  souls  that  he  has  contributed,  by  prayer,  by  example,  by  word, 


Psalm  IIL—CXXVIIL  of  Psalter.       475 

2.  Labores  manuum  tuarum         2.    For   thou    shalt   eat    the 
quia  manducabis :  beatuses,  et     labors   of   thy   hands:  blessed 
bene  tibi  erit.  art  thou,  and   it  shall  be  weli 

with  thee. 

3.  Uxor     tua     sicut    vitis  3.  Thy   wife   shall  be    as    a 
abundans,  in  lateribus  domus  fruitful  vine,  on  the  sides    of 
tua;.  thy  house. 

4.  Filii    tui     sicut     novellae  4.  Thy  children   as  olive 
olivarum,    in    circuitu    mensse  plants,  round  about  thy  table, 
tuse. 

5.  Ecce  sicbenedicetur  5.  Behold    thus     shall     the 
homo,  qui  timet  Dominum.  man  be  blessed  that  feareth  the 

Lord. 

6.  Benedicat    tibi    Dominus  6.  May  the  Lord  bless  thee 
ex  Sion :  et  videas  bona  Jeru-  out  of  Sion  :  and  mayst  thou 
salem    omnibus    diebus    vitse  see   the  good  things  of  Jeru- 
tuas.  salem  all  the  days  of  thy  life. 

7.  Et   videas  filios    filiorum  7.  And  mayst  thou  see  thy 
tuorum,  pacem  super  Israel.  children's  children,  and  peace 

upon  Israel. 

2.  The  labors  of  thy  hands  shall  be  blessed,  for  thou  shalt 
taste  of  their  fruits ;  thou  shalt  be  happy  and  rest  content. 

3.  Thy  wife,  living  retired  in  thy  house,  shall  be  fruitful  in 
children  as  a  vine  abundant  with  grapes.     "In  lateribus."     St. 
Jerome  translates:  In penctralibus — In  the  inner  part. 

6.  "Ex  Sion"     That  is:  From  heaven.1 

PSALM  III.,  WHICH  is  PSALM  CXXVIII.  OF  THE  PSALTER. 

Many  interpreters  refer  this  psalm  to  the  time  when  the  Jews,  freed 
from  captivity,  strove  to  rebuild  Jerusalem.  The  psalmist  exhorts  the 
people  to  put  their  trust  in  the  Lord,  who  had  already  delivered  them 
from  their  past  evils. 

i.  S/KPE  expugnaverunt  me  i.  MANY  a  time  have  they 
a  juventute  mea,  dicat  nunc  fought  against  me  from  my 
Israel.  youth,  let  Israel  now  say. 

in  bringing  them  back  or  sustaining  them  or  making  them  advance  in 
the  way  of  salvation.  In  verse  2,  the  psalmist  addresses  himself  to 
each  in  particular,  and  we  may  remark  that  he  does  not  make  happiness 
consist  in  the  possession  of  riches. 

1  III  these  last  two  verses,  according  to  Bellarmine,  the  Holy  Ghost 
promises  the  just  man  supreme  blessing,  the  only  true  and  perfect 
happiness,  which  consists  in  seeing  and  possessing  the  sovereign  Good 
jn  the  heavenly  Jerusalem  during  all  eternity. 


476 


Wednesday  a  I  Vespers. 


2.  Saepe  expugnaverunt  me 
a  juventute  mea :  etenim  non 
potuerunt  mihl. 

3.  Supra    dor  sum    meum 
fabricaverunl  peccatores :  pro- 
longaverunt  iniquitatem  suam. 

4.  Dominus  Justus   concidit 
cervices  peccatorurn  :  confun- 
dantur,    et     convertantur    re- 
trorsum   omnes,   qui    oderunt 
Sion. 

5.  Fiant    sicut  fcenum    tec- 
torum,  quod  priusquam  evel- 
latur,  exaruit : 

6.  De  quo  non  i  m  p  1  e  v  i  t 
manum  suam  qui  metit,  et  si- 
nurn  suum  qui  manipulos  col- 
ligit: 

7.  Et  non  dixerunt  qui  prae- 
teribant :    Bencdictio    Domini 
super  vos  :  benediximus  vobis 
in  nomine  Domini. 


2.  Many  a   time    have   they 
fought   against    me    from    my 
youth  :  but  they  could  not/r^- 
z/#//over  me. 

3.  The  wicked  have  wrought 
upon    my   back  :    they    have 
lengthened  their  iniquity. 

4.  The  Lord  who  is  just  will 
cut  the  necks  of  sinners  :  let 
them  all  be   confounded   and 
turned  back  that  hate  Sion. 

5.  Let   them    be   as    grass 
upon     the     tops     of    houses: 
which  withereth  before    it  be 
plucked  up. 

6.  Wherewith     the     mower 
filleth    not  his  hand,    nor    he 
that    gathereth     sheaves,    his 
bosom. 

7.  And  they  that  passed  by 
have   not   said  :  The    blessing 
of  the  Lord  be  upon  you  :  we 
have  blessed  you  in  the  name 
of  the  Lord. 

1.  Many  times  from  my  youth  up  I  have  been  combated    by 
my  enemies;  thus  the  people  of  Israel  should  now  speak.1 

2.  "Etenim"     St.  Jerome  translates:  Sed.     But  they  could 
not  crush  me. 

3.  "  Fabricaverunt"     According   to  the  Hebrew,  this  word 
signifies  properly  the  repeated  strokes  on  the  anvil ;  hence  the 
more  precise  meaning  would  be :  Sinners  have  struck  on  my 
back  with  repeated  blows. 

4.  "Cervices."     Their   heads,   that   is,   their   pride.     "Sion." 
The  people  of  Israel. 

5.  "  Ftant  sicut  f  mum  tectorum"     Let  them  become  as  the 
grass  which  grows  on  the  roofs  of  houses.2 

1  Beginning  similar  to  that    of    Psalm    cxxiii.     "Expugnaverunt." 
According  to   the  Hebrew  and   the   Greek,  Beliarmine  says:  Angusti- 
avcrttnt,  Bellaverunt.     We  easily  recognize  here  in  the  people  of  Israel 
the  Church  militant  of  all  times. 

2  Ordinary  prediction  under  the  form  of  imprecation,  and  remark 
able  comparison;  that  is:  They  shall  be  like  the  grass,  not  of  the  field, 
but  of  the  house-tops,  which  no  one  takes  the   trouble  to  pull  out  or 


Psalm  IV.—CXXIX.  of  Psalter.         477 

PSALM  IV.,  WHICH  is  PSALM  CXXIX.  OF  THE  PSALTER. 

This  psalm  expresses  the  lamentations  of  the  Israelites  who  are  yet 
prisoners  at  Babylon.  It  is  suitable  in  the  mouth  of  the  sinner,  who, 
groaning  under  the  weight  of  his  sins,  implores  aid  from  God. 

1.  DE  profundis  clamavi  ad  i.  OUT  of  the  depths  I  have 
te    Domine:    Domine    exaudi  cried  to  thee,  O  Lord:    Lord, 
vocem  meam.  hear  my  voice. 

2.  Fiant    aures    tuae    inten-  2.  Let  thy  ears  be  attentive 
dentes,  in  vocem  deprecationis  to  the  voice  of   my  supplica- 
meae.  tion. 

3.  Si  iniquitates  observaveris  3.  If  thou,  O  Lord,  wilt  mark 
Domine:    Domine  quis  susti-  iniquities;    Lord    who    shall 
nebit  ?  stand  it. 

4.  Quia  apud  te  propitiatio  4.   For   with    thee    there    is 
est:    et    propter    legem    tuam  merciful    forgiveness:   and  by 
sustinui  te  Domine.  reason  of  thy  law,  I  have  waited 

for  thee,  O  Lord. 

5.  Sustinuit   aninia   mea   in         5.  My  soul  hath  relied  on  his 
verbo   ejus:    speravit   anima     word:  my  soul  hath  hoped  in 
mea  in  Domino.  the  Lord. 

6.  A  custodia  matutina  us-        6.  From  the  morning  watch 
•  que  ad  noctem  :  speret  Israel     even   until    night:     let    I.rael 

in  Domino.  hope  in  the  Lord. 

7.  Ouia  apud  Dominum  mi-  7.  Because    with    the    Lord 
sericordia:    et    copiosa    apud  there  is  mercy:  and  with  him 
eum  redemptio.  plentiful  redemption. 

8.  Et  ipse  redimet  Israel,  ex  8.  And  he  shall  redeem  Israel 
omnibus  iniquitatibus  ejus.  from  all  his  iniquities. 

i,  2.  From  the  deep  abyss  of  my  miseries,  I  cry  out  to  Thee, 
O  Lord  ;  hear  my  prayer. 

3.  If  Thou  requirest  a  strict  account  of  our  sins,  who  will  be 
able  to  endure  it  ? 

4.  But  Thy  mercy  gives  me  courage,  for  in  Thee  there  is  an 
exhaustless  fountain  of  compassion  and  goodness;   and  what 
causes  me  to  hope  in  Thee  is,  that  Thou  makest  it  a  law  to 
have  pity  on  every  sinner  who  in  humility  seeks  Thy  pardon. 

5.  My  soul  awaits  the  mercy  of  God,  relying  on  his  promise; 
thus  having  hoped  in  the  Lord,  it  will  not  be  confounded.1 
gather;  for   the  sun  dries    it  and  makes  it  wither  before  it  can  develop 
itself.       In  verse  7  reference  is  made  to  the  ancient  custom  of  address 
ing  good  wishes  to  the  mowers;  this  could  not  be  if  there  were  ques 
tion  of  the  grass  on  the  house-tops. 

1  The  psalm  here  enters  a  second  part,  repentant  sinners  are  exhorted 
never  to  cease  to  hope  in  God,  because  he  is  full  of  mercy  and  faithful 


478  Wednesday  at  Vespers. 

6.  From  break  of  day,  even  until  night,  Israel  will  not  cease 
ti  trust  in  the  Lord. 

7.  The  prophet  points  out  here  the  foundation  of  all  our 
hopes,  namely,  the  blood  of  Jesus  Christ  by  which  he  was  to 
redeem  the  human  race.     He  says  :    For  mercy  with  God  is 
infinite ;   and  he  is  well  able  to  redeem  us  by  abundant  help 
from  our  evils. 

PSALM  V.,  WHICH  is  PSALM  CXXX.  OF  THE  PSALTER. 

David  complains  that  Saul  and  his  followers  accuse  him  of  being 
proud,  and  calls  God  to  witness  against  this  calumny. 

i.  DOMINE  non  est  exalta-  i.  LORD,  my  heart  is  not 

turn  cor  meum :  neque  elati  puffed  up :  nor  are  my  eyes 

sunt  oculi  mei.  haughty. 

?.  Neque  ambulavi  in  mag-  2.  Neither  have  I  walked  in 

nis  :  neque  in  mirabilibus  super  great  matters:  nor  in  wonder- 

me  :  ful  things  above  me. 

3.  Si    non   humiliter  sentie-  3.  If  I  was  not  humbly  mind- 
bam  :     sed    exaltavi     animarn  ed,  but  exalted  my  soul : 
meam  : 

4.  Sicut  ablactatus  est  super  4.  As  a  child  that  is  weaned 
matre  sua,  ita  retributio  in  ani-  is  towards  his  mother,  so  re- 
ma  mea.  ward  in  my  soul. 

5.  Speret  Israel  in  Domino,  5.  Let    Israel    hope    in    the 
ex  hoc  nunc,  et  usque  in  ssecu-  Lord,  from    henceforth   now 
lum.  and  forever. 

1.  My  God,  Thou  knowest  that  I  have  not  had  in  my  heart, 
nor  shown  in  my  looks,  proud  sentiments. 

2.  That  is  :  I  have  not  conducted  myself  in  such  a  manner  as 
is  above  my  condition. 

3.  4.  If  instead  of  thinking  humbly  of  myself,  I  have  been 
exalted  in  mind  above  what  is  becoming,  I  am  content  to  be 
pun-ished,  and  treated  as  a  babe  that  lies  wailing  at  its  mother's 
breast  when  deprived  of  milk. 

to  his  promises;  he  himself  works  out  their  redemption,  and  delivers 
them  from  all  their  sins. 


Psalm  I.—CXXXL  of  Psalter.          479 


Thursday  at  Vespers. 
PSALM  I.,  WHICH  is  PSALM  CXXXI.  OF  THE  PSALTER. 

King  Salomon  prays  to  God  to  come  to  dwell  in  the  Temple  which 
is  prepared  for  him,  and  at  the  same  time  to  perform  the  promises  that 
David  had  received  for  the  benefit  of  his  descendants.  It  is  believed 
that  this  psalm  was  chanted  when  Salomon  had  the  Ark  borne  into  the 
Temple  which  he  had  built.1 


1.  MEMENTO  Domine  David, 
et  omnis  mansuetudinis  ejus: 

2.  Sicut  juravit  Domino,  vo- 
tum  vovit  Deo  Jacob  : 

3.  Si  introiero  in  tabernacu- 
lum  domus  meae,  si  ascendero 
in  lectum  strati  mei : 

4.  Si  dedero  somnum  oculis 
meis,  et  palpebris  meis  dormi- 
tationem, 

5.  Et    requiem    temporibus 
meis:   donee  inveniam  locum 
Domino,     tabernaculum     Deo 
Jacob. 

6.  Ecce   audivimus    earn    in 
Ephrata :    invenimus    earn     in 
campis  silvae. 

7.  Introibimus  in  tabernacu 
lum  ejus:  adorabimus  in  loco, 
ubi  steterunt  pedes  ejus. 

8.  Surge  Domine  in  requiem 
tuam,  tu  et  area  sanctificationis 
tuse. 

9.  Sacerdotes  tui  induantur 


1.  O  LORD,  remember  David, 
and  all  his  meekness: 

2.  How  he  swore  to  the  Lord, 
he  vowed  a  vow  to  the  God  of 
Jacob. 

3.  If  I   shall  enter  into  the 
tabernacle  of   my  house :    if  I 
shall  go  up  into  the  bed  where 
in  I  lie: 

4.  If  I  shall  give  sleep  to  my 
eyes,  or   slumber   to  my  eye 
lids. 

5.  Or   rest   to   my  temples', 
until  1  find  out  a  place  for  the 
Lord,  a  tabernacle  for  the  God 
of  Jacob. 

6.  Behold  we  have  heard  of 
it  in  Ephrata:  we  have  found 
it  in  the  fields  of  the  wood. 

7.  We  will  go  into  his  taber 
nacle:    we   will   adore    in    the 
place  where  his  feet  stood. 

8.  Arise,  O   Lord,   into   thy 
resting   place:    thou   and   the 
ark,  which  thou  hast  sanctified. 

9.  Let  thy  priests  be  clothed 


1  In  reciting  it  let  us  represent  to  ourselves  that  we  should  be  the 
temple  of  the  Holy  Ghost,  a  sanctuary  where  Jesus  Christ,  through 
holy  Communion,  comes  to  live  in  person  with  the  Holy  Trinity. 
Represent  to  ourselves  also  the  promises  that  we  have  made  to  God 
and  those  that  God  has  deigned  to  make  to  us. 


480 


Thursday  at  Vespers. 


justitiam :  et  sancti  tui  exul- 
tent. 

10.  Propter    David    servum 
tuum,   non    avert  as    faciem 
Christi  tui. 

11.  Juravit  Dominus  David 
veritatem,  et  non  frustrabitur 
earn  :  De  fructu  ventris  tui  po- 
nam  super  sedem  tuam. 

12.  Si   custodierint   filii    tui 
testamentum   meum,  et  testi- 
monia  mea  hsec,  quae  docebo 
eos : 

13.  Et  filii  eorum  usque  in 
sseculum,  sedebunt   super   se 
dem  tuam. 

14.  Quoniam  elegit  Dominus 
Sion:  elegit  earn  in  habitatio- 
nem  sibi. 

15.  Haec  requies  mea  in  sse 
culum    sieculi :    hie    habitabo, 
quoniam  elegi  earn. 

16.  Viduam  ejus  benedicens 
benedicam :  pauperes  ejus  sa- 
turabo  panibus. 

17.  Sacerdotes  ejus  induam 
salutari :  et  sancti  ejus  exulta- 
tione  exultabunt. 

1 8.  Illuc  producam  cornu  Da 
vid,  paravi   lucernam    Christo 
nieo. 

19.  Inimicos     ejus     induam 
confusione :    super    ipsum   au- 
tem  efflorebit  sanctificatio  mea. 


with  justice:  and  let  thy  saints 
rejoice. 

10.  For  thy  servant  David's 
sake,  turn  not  away  the  face  of 
thy  anointed. 

11.  The    Lord    hath    sworn 
truth  to  David,  and  he  will  not 
make  it  void:   of  the  fruit  of 
thy  womb  I  will  set  upon  thy 
throne. 

12.  If  thy  children  will  keep 
my    covenant,    and    these    my 
testimonies  which  I  shall  teach 
them: 

13.  Their  children  also  for 
evermore    shall    sit   upon    thy 
throne. 

14.  For  the  Lord  hath  chosen 
Sion  :  he  hath  chosen  it  for  his 
dwelling. 

1 5.  This  is  my  rest  forever 
and  ever  :  here  will  I  dwell  for 
I  have  chosen  it. 

16.  Blessing  I  will  bless  her 
widow  :  I  will  satisfy  her  poor 
with  bread. 

17.  I  will  clothe  her  priests 
with  salvation  :  and  her  saints 
shall    rejoice   with    exceeding 
great  joy. 

1 8.  There  will  I  bring  forth 
a  horn  to  David,  I  have  pre 
pared  a  lamp  for  my  anointed. 

19.  His  enemies  I  will  clothe 
with  confusion  :  but  upon  him 
snail  my  sanctification  flourish. 


2-5.  While  the  Ark  was  still  under  the  tent,  David  made  to 
God  this  vow,  which  he  confirmed  with  an  oath  : 1  I  promise 
not  to  enter  my  house,  nor  to  give  myself  any  repose,  until  I 
have  found  a  place  for  my  Lord,  which  may  be  a  dwelling 
worthy  of  the  Lord. 

6.  "  Earn."     That  is  :  The  Ark.2 

1  "Si  introiero  .   .   ."     Formula  of  oath.      See  Psalm  Ixxxviii.  35. 

2  The  psalmist  means  that  the  Ark  had  no  proper  and  fixed  abode;  it 
had  been  three  hundred  and  twenty-eight  years  in  Ephrata,  that  is,  at 
Silo,  in  the  land  of  Ephraim;    it  was  afterwards,  for  seventy  years  (i 


Psalm  I.—CXXXI.  of  Psalter.  48 1 

7.  But  now  we  shall  enter  with  joy  his  own  tabernacle,  and 
we  shall  adore  the  Lord  in  this  holy  place  where  he  has  set  his 
feet,  that  is,  where  he  has  begun  to  dwell. 

8.  Arise,  then,  O  Lord  !  and  enter  the  place  of  Thy  repose, 
with  the  Ark  of  Thy  sanctification,  that  is,  the  Ark  by  which 
Thou  hast  been  so  glorified. 

9.  May  Thy  priests  be   invested   with  justice,  that  is,  with 
holiness,  and  all  Thy  holy  ministers  serve  Thee  with  gladness. 

10.  For  the  love  of  David,  Thy  beloved  servant,  reject  not 
his  Son  who  is  Thy  Christ.1 

12.  "Test amentum."     St.  Jerome  translates  :  Pactum.     "Tes- 
timonia  mea."     My  precepts,  tokens  of  my  will. 

13.  If  their  descendants  shall  do  likewise,  they  in  perpetuity 
shall  sit  upon  this  same  throne  of  Thine. 

15.  The  Lord  said:  This  is,  etc. 

1 6.  "  Viditam  ejus  bencdicens  benedicam"     Here  I  will  bless 
the  widow  by  succoring  her  abundantly. 

17.  I  will  vest  with  salvation,  that  is,  I  will  sanctify  her  priests, 
and  her  ministers  shall  live  in  joy. 

18.  Here  I  will  cause  the  power  of  David  to  flourish;  for  I 
have  prepared  for  him  a  lamp,  that  is,  a  brilliant  posterity. 

19.  Sancttficatio  mea."    That  is  :  The  sacred  crown  by  which 
I  have  sanctified  him.2 

A'ings,  vii.),  at  Cariathiarim,  a  name  that  signifies  City  of  Forests, 
after  having  been  seven  months  with  the  Philistines;  and  before  being 
transported  (2  Kings,  vi.)  to  Mount  Sion  it  was  for  three  months  at  the 
house  of  Obededom,  near  Jerusalem. 

1  Christ,  or  the  Anointed,  that  is,  King  Salomon:  who,  after  having 
asked  for  the  ministers  of  the  sanctuary  interior  and  exterior  sanctity, 
now  prays  for  himself  by  confiding  in  the  merits  of  his  father  and  in 
the  promises  that  God  made  to  him, — promises  that  he  calls  to  mind 
till  the  end  of  the  psalm,  as  he  calls  to  mind  at  the  beginning  the 
promise  of  David. 

'2  All  these  divine  promises  are  absolute  in  reference  to  Jesus  Christ 
and  his  Church,  but  not  in  reference  to  what  concerns  the  other  chil 
dren  of  David  and  his  temporal  kingdom.  * 
31 


482  Thursday  at  Vespers. 


PSALM  II.,  WHICH  is  PSALM  CXXXII.  OF  THE  PSALTER. 

The  prophet  exhorts  all  the  ministers  of  the  sanctuary  to  live  together 
in  peace,  and  to  praise  God  with  one  accord  by  praying  to  him  for  the 
people. 

1.  ECCE    quam    bonum,    et  i.  BEHOLD   how  good   and 
quam  jucundum  habitare  fra-  how  pleasant  it  is  for  brethren 
tres  in  unum  :  to  dwell  together  in  unity. 

2.  Sicut  unguentum  in  capi-  2.  7/wlike  the  precious  oint- 
te,  quod  descendit  in  barbam,  ment   on   the   head,  that   ran 
barbam  Aaron,  down  upon  the  beard,  the  beard 

of  Aaron, 

3.  Quod  descendit  in  oram  3.  Which  ran   down  to  the 
vestimenti  ejus  :  sicut  ros  Her-  skirt  of  his  garment:   as   the 
mon,  qui  descendit  in  montem  dew  of  Hermon,  or  that  which 
Sion.  descendeth  upon  mount  Sion. 

4.  Quoniam    illic    mandavit  4.  For  there  the  Lord  hath 
Dominus  benedictionem,  et  vi-  commanded  blessing,  and  life 
tarn  usque  in  sseculum.  for  evermore. 

1.  How  useful  and  sweet  it  is  for  brethren  to  dwell  together 
in  perfect  union! 

2,  3.  This  union  is  like  a  perfumed  ointment  which,  poured 
on  the  head  of  Aaron,  flowed  down  by  his  beard  even  to  the 
border  of  his  vestment ;  it  is  also  like  the  dew  that  falls  down 
upon  the  mountains  of  Hermon  and  of  Sion,  and  renders  them 
so  fertile.1 

1  The  sense  of  this  double  comparison:  Fraternal  union  is  agreeable 
and  useful  to  all  those  that  have  the  happiness  to  share  in  it;  it  is  agree 
able,  as  the  most  precious  perfume,  such  as  is  used  at  the  consecration 
of  bishops;  it  is  useful,  as  the  dew  that  descends  upon  arid  hills  to  fer 
tilize  them.  We  believe  that  by  Mount  Sion  must  here  be  understood 
not  that  of  Jerusalem,  but  that  which  is  beyond  the  Jordan  near  Hermon 
(Deut.  iv.  48);  and  in  the  Hebrew  we  find  the  plural:  the  mountains  of 
Sion.  The  Holy  Ghost  shows  us  in  these  images  how  the  heavenly 
favors  and  blessings  are  poured  out  on  the  assembly  of  the  faithful, 
that  is,  the  Church,  the  members  of  which  are  united,  i.  At  the  con 
secration  of  a  bishop  the  holy  oil,  which  is  a  figure  of  grace,  flows  from 
the  head  to  the  beard,  according  to  Bellarmine,  and  from  the  beard  to 
the  vestment:  the  head  is  the  chief  prelate;  the  beard,  according  to 
Bellarmine,  are  the  prelates;  the  vestment  is  the  faithful.  2.  In  the 
same  way,  the  dew  that  descends  from  heaven  to  fertilize  the  earth 
extends  from  the  high  mountain  of  Hermon  to  the  hills  that  sur 
round  it. 


Psalm  IIL—CXXXIV.  of  Psalter.       483 

4.  Because,  where  such  a  union  reigns,  God  showers  down 
blessings  in  abundance,  and  vouchsafes  the  joy  of  a  life  that  is 
eternal. 


PSALM  III.,  WHICH  is  PSALM  CXXXIV.  OF  THE  PSALTER. 

In  this  psalm  the  prophet  exhorts  the  priests  and  the  levites  to  praise 
the  Lord  for  his  power,  which  so  greatly  distinguishes  him  from  the 
gods  of  the  Gentiles,  and  to  render  him  thanks  for  the  benefits  that  he 
has  bestowed  upon  his  people. 


1.  LAUDATE  nomen  Domini, 
laudate  servi  Dominum. 

2.  Qui  statis  in  domo  Domi 
ni,  in  atriis  domus  Dei  nostri. 

3.  Laudate   Dominum,  quia 
bonus   Dominus :    psallite  no- 
mini  ejus  quoniam  suave. 

4.  Quoniam  Jacob  elegit  sibi 
Dominus   Israel    in   possessio- 
nem  -I'M. 

5.  Ouia   ego   cognovi    quod 
niagnus  est  Dominus,  et  Deus 
noster  prae  omnibus  diis. 

6.  Omnia    quaecumque    vo- 
luit,  Dominus  fecit  in  ccelo,  et 
in  terra,  in  mari,  et  in  omnibus 
abyssis. 

7.  Educens  nubes  ab  extre 
me  terrae :  fulgura  in  pluviam 
fecit. 

8.  Qui    producit   ventos    de 
thesauris    suis :    qui    percussit 
primogenita  ^Egypti  ab  homi- 
ne  usque  ad  pecus. 

9.  Et  misit  signa,  et  prodigia 
in  medio  tui  ^Egypte :  in  Pha- 
raonem,   et    in    omnes    servos 
ejus. 

10.  Oui  percussit  gentesmul- 
tas :  et  occidit  reges  fortes. 

ir.  Sehon  regem  Amorrhse- 
orum,  et  Og  regem  Basan,  et 
omnia  regna  Chanaan. 


1.  PRAISE  ye  the  name  of 
the  Lord,  O  you  his  servants, 
praise  the  Lord. 

2.  You  that  stand  in  the  house 
of  the  Lord,  in  the  courts  of 
the  house  of  our  God. 

3.  Praise   ye   the    Lord,  for 
the  Lord  is  good :  sing  ye  to 
his  name,  for  it  is  sweet. 

4.  For  the  Lord  hath  chosen 
Jacob  unto  himself :  Israel  for 
his  own  possession. 

5.  For  I  have  known  that  the 
Lord  is  great,  and  our  God  is 
above  all  gods. 

6.  Whatsoever    the    Lord 
pleased    he    hath    done,    in 
heaven,  in  earth,  in   the   sea, 
and  in  all  the  deeps. 

7.  He    bringeth    up    clouds 
from  the  end  of  the  earth  :  he 
hath  made  lightnings  for  the 
rain. 

8.  He  bringeth  forth  winds 
out  of  his  stores  :   he  slew  the 
first-born  of  Egypt  from  man 
even  unto  beast. 

9.  He  sent  forth  signs  and 
wonders  in  the  midst  of  thee, 
O  Egypt :   upon    Pharao,  and 
upon  all  his  servants. 

10.  He  smote  many  nations  : 
and  slew  mighty  kings  : 

11.  Sehon     king     of     the 
Amorrhites,  and   Og   king  of 
Basan,  and  all  the  kingdoms 
of  Chanaan. 


484 


Thursday  at  Vespers. 


12.  Et  dedit   terram  eorum 
hereditatem,    hereditatem    Is 
rael  populo  suo. 

13.  Domine  nomen  tuum  in 
seternum  :  Domine  memoriale 
tuum  in  generationem  et  gene- 
rationem. 

14.  Quia  judicabit  Dominus 
populum   suum :    et   in   servis 
suis  deprecabitur. 

15.  Simulacra   Gentium    ar- 
gentum,  et  aurum,  opera  ma- 
nuum  hominum. 

16.  Os  habent,  et  non  loquen- 
tur :  oculos  habent,  et  non  vi- 
debunt. 

17.  Aures  habent,  et  non  au- 
dient:  neque  enim  est  spiritus 
in  ore  ipsorurn. 

1 8.  Similes  illis  fiant  qui  fa- 
ciunt  ea :  et  omnes,  qui  confi- 
dunt  in  eis. 

19.  Domus  Israel  benedicite 
Domino :  domus  Aaron  bene 
dicite  Domino. 

20.  Domus    Levi    benedicite 
Domino:  qui  timetis  Dominum, 
benedicite  Domino. 

21.  Benedictus  Dominus  ex 
Sion,  qui  habitat  in  Jerusalem. 


12.  And  gave  their  land  for 
an  inheritance,  for  an  inherit 
ance  to  his  people  Israel. 

13.  Thy  name,  O  Lord,  is  for 
ever:   thy  memorial,  O  Lord, 
unto  all  generations. 

14.  For  the  Lord  will  judge 
his  people,  and  will  be  entreated 
in  favor  of  his  servants. 

1 5.  The  idols  of  the  Gentiles 
are  silver  and  gold,  the  works 
of  men's  hands. 

16.  They  have  a  mouth,  but 
they  speak  not :  they  have  eyes, 
but  they  see  not. 

17.  They  have  ears,  but  they 
hear  not :  neither  is  there  any 
breath  in  their  mouths. 

1 8.  Let  them  that  make  them 
be  like  to  them  :  and  every  one 
that,  trusteth  in  them. 

19.  Bless  the  Lord,  O  house 
of   Israel :    bless   the  Lord,  O 
house  of  Aaron. 

20.  Bless  the  Lord,  O  house 
of   Levi :    you    that    fear    the 
Lord,  bless  the  Lord. 

21.  Blessed  be  the  Lord  out 
of  Sion,  who  dwelleth  in  Jeru 
salem. 


3.  "S2tave."  It  is  sweet  on  account  of  the  blessings  that  he 
pours  on  his  creatures. 

8.  He  makes  the  winds  issue  forth  from  the  places  where  he 
keeps  them  stored,  as  in  a  treasure-house,  to  use  them  when  he 
pleases ;  he  it  is  who  in  Egypt  struck  with  death  the  first-born 
of  men  and  of  beasts. 

14.  "Judicabit."     That   is:   With  a  just  judgment   he  will 
punish  the  persecutors  of  his  people.     "  Deprecabitur"     Bel- 
larmine  says  that  this  verb  must  be  taken  in  a  passive  sense; 
that  is:  Exorabitur.     In  his  mercy  he  will  be  moved  by  their 
prayers,  and  he  will  answer  them.1 

15.  The  true  God  is  all-powerful;   but  these  idols  hav<e  no 
power.2 

1  See  the  canticle  of  Moses,  v.  52  (Saturday  at  Lauds). 

2  We  may  see  the  same  description  in  Psalm  cxiii.  12-16. 


Psalm  IV.—CXXXV.  of  Psalter.         485 

17.  "  Neque  enim  est  spiritus  in  ore  ipsorum"     That  is  :  They 
have  no  breath  ;  they  did  not  show  any  sign  of  life. 
19.  " Domus  Israel."     The  family  or  people  of  Israel.1 
21.  Blessed  be  the  Lord  who  dwells  in  Jerusalem,  and  who 
pours  forth  his  graces  upon  us  from  Mount  Sion. 


PSALM  IV.,  WHICH  is  PSALM  CXXXV.  OF  THE  PSALTER. 

The  prophet  exhorts  the  Israelites  to  thank  the  Lord  for  all  the  bene 
fits  that  he  has  bestowed  upon  men,  and  especially  upon  the  Jewish 
people. 


1.  CONFITEMINI     Domino 
quoniam    bonus:   quoniam    in 
aeternurn  misericord ia  ejus. 

2.  Conntemini  Deo  deorum  : 
quoniam    in  aeternum   miseri- 
cordia  ejus. 

3.  Conntemini   Domino  do- 
minorum  :    quoniam    in    aeter 
num  misericordia  ejus. 

4.  Qui  facit  mirabilia  magna 
solus :    quoniam    in    aeternum 
misericordia  ejus. 

5.  Qui  fecit  ccelos  in  intel- 
lectu  :    quoniam    in    aeternum 
misericordia  ejus. 

6.  Qui  firmavit  terram  super 
aquas :    quoniam   in   aeternum 
misericordia  ejus. 

7.  Qui  fecit luminaria magna: 
quoniam    in  aeternum    miseri 
cordia  ejus. 

8.  Solem  in  potestatem  diei : 
quoniam    in   aeternum  miseri 
cordia  ejus. 

9.  Lunam,  et  Stellas  in  potes 
tatem  noctis :  quoniam  in  aeter 
num  misericordia  ejus. 

10.  Qui  percussit  ^Egyptum 
cum  primogenitis  eorum  :  quo 
niam  in  aeternum  misericordia 
ejus. 

1  After  having  portrayed  the  vanity  of  the  worship  of  idols,  the 
prophet  addresses  himself  to  all  those  that  acknowledge  the  true  God, 
then  in  particular  to  priests,  to  levites,  to  the  simple  faithful,  and  calls 
upon  them  never  to  cease  to  render  him  homage. 


1.  PRAISE  the  Lord,  for  he  is 
good  :  for  his  mercy  endureth 
forever. 

2.  Praise  ye  the  God  of  gods  : 
for  his  mercy  endureth  forever. 

3.  Praise  ye  the  Lord  of  lords  : 
for  his  mercy  endureth  forever. 

4.  Who  alone  doth   great 
wonders  :  for  his  mercy  endur 
eth  forever. 

5.  Who  made  the  heavens  in 
understanding :  for  his  mercy 
endureth  forever. 

6.  Who  established  the  earth 
above  the  waters :  for  his  mercy 
endureth  forever. 

7.  Who    made    the    great 
lights:  for  his  mercy  endureth 
forever. 

8.  The  sun  to  rule  the  day : 
for  his  mercy  endureth  forever. 

9.  The  moon  and  the  stars  to 
rule  the  night:  for  his  mercy 
endureth  forever. 

10.  Who  smote  Egypt  with 
their  first-born  :  for  his  mercy 
endureth  forever. 


486 


Thursday  at  Vespers. 


n.  Qui  eduxit  Israel  de  me- 
dio  eorum :  quoniam  in  aeter- 
num  misericordia  ejus. 

12.  In  manu  potenti,  et  bra- 
chio  excelso  :  quoniam  in  aeter- 
num  misericordia  ejus. 

13.  Qui  divisit  mare  Rubrum 
in  divisiones  :  quoniam  in  aeter- 
num  misericordia  ejus. 

14.  Et  eduxit  Israel  per  me 
dium  ejus:   quoniam  in  aeter- 
num  misericordia  ejus. 

15.  Et  excussit  Pharaonem, 
et  virtutem  ejus  in  mari  Rubro : 
quoniam    in   aeternum   miseri 
cordia  ejus. 

16.  Qui  traduxit  populum  su- 
um  per  desertum .  quoniam  in 
aeternum  misericordia  ejus. 

17.  Qui  percussit  reges  mag- 
nos :  quoniam  in  aeternum  mi 
sericordia  ejus. 

1 8.  Et  occidit  reges  fortes, 
quoniam    in   aeternum   miseri 
cordia  ejus. 

19.  Sehon  regem  Amorrhae- 
orum :    quoniam    in    aeternum 
misericordia  ejus. 

20.  Et  Og  regem  Basan  :  quo 
niam  in  aeternum  misericordia 
ejus. 

21.  Et   dedit  terram  eorum 
hereditatem  :  quoniam  in  aeter 
num  misericordia  ejus. 

22.  Hereditatem  Israel  servo 
suo  :  quoniam  in  aeternum  mi 
sericordia  ejus. 

23.  Quia  in  humilitate  nostra 
memor  fuit  nostri :  quoniam  in 
aeternum  misericordia  ejus. 

24.  Et  redemit  nos  ab  inimi- 
cis  nostris :    quoniam  in  aeter 
num  misericordia  ejus. 

25.  Qui  dat  escam  omni  car- 
ni :    quoniam  in  aeternum  mi 
sericordia  ejus. 

26.  Confitemini    Deo    cceli : 
quoniam   in   aeternum  miseri 
cordia  ejus. 


11.  Who  brought  out  Israel 
from    among    them :    for    his 
mercy  endureth  forever. 

12.  With  a  mighty  hand  and 
with  a  stretched-out  arm  :  for 
his  mercy  endureth  forever. 

13.  Who  divided  the  Red  Sea 
into  parts :   for  his  mercy  en 
dureth  forever. 

14.  And  brought  out  Israel 
through  the  midst  thereof :  for 
his  mercy  endureth  forever. 

15.  And   overthrew   Pharao 
and  his  host  in  the  Red  Sea: 
for  his  mercy  endureth  forever. 

16.  Who    led    his    people 
through    the   desert :    for    his 
mercy  endureth  forever. 

17.  Who  smote  great  kings : 
for  his  mercy  endureth  forever. 

1 8.  And  slew  strong  kings: 
for  his  mercy  endureth  forever. 

19.  Sehon     king    of    the 
Amorrhites  :  for  his  mercy  en 
dureth  forever. 

20.  And  Og  king  of  Basan : 
for  his  mercy  endureth  forever. 

21.  And  he  gave  their  land 
for    an    inheritance:     for    his 
mercy  endureth  forever. 

22.  For  an  inheritance  to  his 
servant  Israel:   for  his  mercy 
endureth  forever. 

23.  For  he  was  mindful  of  us 
in  our  affliction  :  for  his  mercy 
endureth  forever. 

24.  And    he    redeemed    us 
from    our    enemies:     for    his 
mercy  endureth  forever. 

25.  Who  giveth  food  to  all 
flesh :  for  his  mercy  endureth 
forever. 

26.  Give  glory  to  the  God  of 
heaven;  for  his  mercy  endur 
eth  forever. 


Psalm  V.—CXXXVL  of  Psalter.        487 

27.  Confttemini  Domino  do-  27.  Give  glory  to  the  Lord  of 
minorum  :  quoniam  in  acter-  lords  :  for  his  mercy  endureth 
num  misericordia  ejus.  forever. 

1.  " Confitemini"     Render  thanks  to  the  Lord. 

2.  "Deo  deorum"     The  true  God  of  false  gods.1 
25.  Omni  car ni"     All  men  and  beasts.2 

PSALM  V.,  WHICH  is  PSALM  CXXXVI.  OF  THE  PSALTER. 

This  psalm  shows  us  the  Jews,  who,  captives  at  Babylon,  bewail  their 
miseries  and  sigh  for  their  return  to  Jerusalem.  It  is  most  suitable  to 
the  Christian  soul  that  mourns  in  this  exile  here  below  and  desires  to 
go  to  its  heavenly  country.3 

1.  SUPER  fluminaBabylonis,  i.   UPON  the  rivers  of  Baby- 
illic  sedimus  et  flevimus:  cum  Ion,  there  we  sat   and    wept: 
recordaremur  Sion  :  when  we  rembered  Sion  : 

2.  In   salicibus    in    m  e  d  i  o  2.   On    the    willows    in    the 
ejus,  suspendimus  organa  nos-  midst  thereof,  we  hung  up  our 
tra.  instruments. 

3.  Ouia  illic  interrogaverunt  3.   For  there  they  that  led 
nos,    qui     captives     duxerunt  us  into  captivity  required   of 
nos,  verba  cantionum.  us  the  words  of  songs. 

4.  Et   qui    abduxerunt  nos  :  4.  And  they  that  carried  us 

1  Or:  The  God  of  all  those  that  are  called  gods  by  any  title  whatso 
ever.     See  Psalms  xlix.  and  Ixxxi. 

2  The  prodigies  of  the  power,  wisdom,  goodness,  and  mercy  of  the 
Lord,  enumerated  in  this  psalm,  should  represent  to  our  mind  those  of 
a  higher  order,  such  as  the  divine  law,  the  Redemption,  the  Eucharist, 
the  Church.     We  notice  that  the  last  two  verses  reproduce  the  begin 
ning  for  the  conclusion. 

3  It  is  attributed  to  David  in  its  very  title;  it  is  therefore  a  prophecy, 
and  is  written  in  a  poetic  style  which  one  cannot  too   much  admire. 
We  may  distinguish  in  it  four  parts.     The  first,  v.  1,2,  portrays  the 
affliction  of  the  Israelites  in  their  captivity:  oppressed  by  lively  regrets 
at  the  remembrance  of  Jerusalem,  which  was  so  far  from  them,  and  all 
devastated  in  punishment  of  their  faults,  they  sit  down  in  sadness  and 
weep;  their  citterns,  according  to  the   Hebrew  word,   are   suspended 
from  the  willow-tree  as  a  sign  of    mourning.     The  second,   v.    3-5, 
shows  their  indignation  when,  whether  through  curiosity  or  irony,  they 
are  asked  to  sing  their  sacred  hymns.     The  third,  v.  6-8,  is  a  protesta 
tion  of  fidelity  and  love  for  Jerusalem,  which  is  to  be  the  first  subject  of 
their  joy,  and   that  only  when  they  will  be  able  to  celebrate  their  de 
liverance.     The  fourth,  in  fine,  is  an  imprecation  or  prediction  against 
their  enemies. 


488 


Thursday  at  Vespers. 


Hymnum     cantate     nobis    de 
canticis  Sion. 

5.  Quomodo  cantabimus 
canticum  Domini  in  terra  ali- 
ena? 

6.  Si  oblitus  fuero  tui  Jeru 
salem,  oblivioni  detur  dextera 
mea. 

7.  Adhaereat    lingua    mea 
faucibus  meis,  sinon  meminero 
tui: 

8.  Si  non    proposuero  Jeru 
salem,     in     principio     laetitise 
mese. 

9.  Memor    esto    D  o  m  i  n  e 
filiorum    Edom,    in    die    Jeru 
salem  : 

10.  Qui  dicunt:    Exinanite, 
exinanite  usque  ad  fundamen- 
tum  in  ea. 

11.  Filia  Babylonis    misera : 
beatus,  qui  retribuet  tibi  retri- 
butionem   tuam,    quam    retri- 
buisti  nobis. 

12.  Beatus,   qui    tenebit,  et 
allidet   parvulos   tuos   ad    pe- 
tram. 

i.  "  Sedtmus" 


away,  said:    Sin^   ye    to  us    a 
hymn  of  the  songs  of  Sion. 

5.  How   shall   we    sing  the 
song  of  the  Lord  in  a  strange 
land  ? 

6.  If  I  forget  thee,  O  Jeru 
salem,   let  my  right  hand  be 
forgotten. 

7.  Let  my  tongue  cleave  to 
my  jaws,  if  I   do  not  remem 
ber  thee : 

8.  If  I   make  not  Jerusalem 
the  beginning  of  my  joy. 


9.  Remember,  O    Lord,  the 
children  of  Edom,  in  the  day 
of  Jerusalem  : 

10.  Who  say:  Rase  it,  rase 
it,    even     to    the    foundation 
thereof. 

n.  O  daughter  of  Babylon, 
miserable :  blessed  shall  he  be 
who  shall  repay  thee  thy  pay 
ment  which  thou  hast  paid  us. 

12.  Blessed  he  that  shall 
take  and  dash  thy  little  ones 
against  the  rock. 

We  sat  down  oppressed  with  sadness. 


4.  They  said  to  us:  Sing  us  one  of  those  hymns  which  you 
were  used  to  sing  on  Mount  Sion. 

5.  But  we  answered  :  How,  etc. 

6.  If  ever  I  forget  thee,  O  Jerusalem  !  in  this  bondage  where 
I  now  am,  may  my  right  hand  become  helpless.1 

7.  8.   May  my  tongue  be  dried  up  and  cleave  to  the  roof  of 
my  mouth,  if  I  fail  to  be  ever  mindful  of  thee,  O  Jerusalem  !  if 
I  do  not  make  Jerusalem  the  beginning  of  all  my  joy,  that  is,  if 
I  ever  give  myself  to  joy  while  I  am  afar  from  my  fatherland. 

9,  10.  Bear  in  mind  the  barbarity  which  the  Edomites  showed 
on  the  day  when  they  took  Jerusalem,  and  said :  Destroy  it 
entirely. 

1  The  Israelites  are  here  spoken  of  in  the  plural;  now  all  the  faithful 
people  speak  in  the  singular,  as  one  single  man;  they  wish  by  a  kind 
of  oath  that  their  hand  should  immediately  perish  or  become  useless  if, 
forgetful  of  their  dear  Jerusalem,  they  would  attempt  to  play  on  an  in 
strument  to  express  their  joy;  they  afterwards  say  the  same  thing  of 
the  tongue,  should  they  try  to  sing  any  hymn. 


Psalm  I.—CXXXVIL  of  Psalter.       489 


Friday  at  Vespers. 
PSALM  I.,  WHICH  is  PSALM  CXXXVII.  OF  THE  PSALTER. 

In  this  psalm  David  thanks  God  for  having  heard  his  prayers  and  for 
delivering  him  from  the  hands  of  his  enemies.1 


1.  CoNFiTEBORtibi  Domine 
in    toto   corde  meo :  quoniam 
audisti  verba  oris  mei. 

2.  In  conspectu  Angelorum 
psallam  tibi :  adorabo  ad  tem- 
plum  sanctum   tuum,  et  con- 
uteoor  nomini  tuo. 

3.  Super  misericordia  tua,  et 
veritate  tua  :  quoniam  magni- 
ficasti     super     omne,     nomen 
sanctum  tuum. 

4.  In  quacumque  die  invoca- 
verp  te,  exaudi  me:  multipli- 
cabis  in  anima  mea  virtutem. 

5.  Confiteantur  tibi  Domine 
omnes  reges  terrae  :  quia  audi- 
erunt  omnia  verba  oris  tui. 

6.  Et    cantent    in    viis    Do 
mini  :  quoniam  magna  est  glo 
ria  Domini. 

7.  Quoniam     excelsus     Do- 
minus,  et  humilia  respicit :  et 
alta  a  longe  cognoscit. 

8.  Si    ambulavero    in  medio 
tribulationis,    vivificabis     me: 
et  super  iram  inimicorum  meo- 


1.  I  WILL  praise  thee,  O  Lord, 
with  my  whole  heart :  for  thou 
hast    heard    the    words  of  my 
mouth. 

2.  I  will  sing  praise  to  thee 
in  the  sight  of  the  angels  :  I  will 
worship  towards  thy  holy  tem 
ple,  and  I  will  give  glory  to  thy 
name. 

3.  For   thy    mercy,    and  for 
thy    truth  :     for     thou    hast 
magnified  thy  holy  name  above 
all. 

4.  In  what  day  soever  I  shall 
call  upon  thee,  hear  me  ;  thou 
shalt  multiply  strength  in  my 
soul. 

5.  May  all  the  kings  of  the 
earth  give  glory  to  thee:    for 
they  have  heard  all  the  words 
of  thy  mouth. 

6.  And  let  them  sing  in  the 
ways  of  the  Lord  :  for  great  is 
the  glory  of  the  Lord. 

7.  For  the  Lord  is  high,  and 
looketh  on  the  low  :  and  the 
high  he  knoweth  afar  off. 

8.  If    I    shall    walk    in  the 
midst  of  tribulation,  thou  wilt 
quicken    me  :    and  Xhou    hast 


1  This  whole  psalm  seems  to  us  to  apply  very  well  to  Jesus  Christ 
speaking  in  his  own  person  and  in  that  of  his  mystical  body,  as  in  Psalm 
xxxix.  We  may  compare  with  it  the  prayer  of  our  divine  Saviour  after 
the  last  supper  (John,  xvii.).  It  is  no  doubt  in  this  sense  that  we  recite 
it  at  the  Vespers  of  the  feast  of  the  Most  Holy  Redeemer  and  of  the 
feast  of  the  Sacred  Heart  of  Jesus. 


4QO  Friday  at  Vespers. 

rum  extendisti  manum  tuam,     stretched     forth    thy     hand 
et  salvum  me  fecit  dextera  tua.     against  the  wrath  of  my  ene 
mies  :  and  thy  right  hath  saved 
me. 

9.  Dominus  retribuet  pro  9.  The  Lord  will  repay  for 
me:  Domine  misericordia  tua  me:  thy  mercy,  O  Lord,  en- 
in  saeculum  :  opera  manuum  dureth  forever :  O  despise  not 
tuarum  ne  despicias.  the  works  of  thy  hands. 

i.  I  will  ever  give  thanks  to  Thee  with  my  whole  heart,  be 
cause  Thou  hast  graciously  heard  my  prayers. 

3.  I  will    praise   Thy  mercy  and   Thy  faithfulness   to   Thy 
promises,  because  Thou  hast  made  known  how  great  above 
everything  else  is  Thy  holy  name.1 

4.  Every  time  that  I  shall  invoke  Thee,  hear  me  speedily  by 
augmenting  in  me  the  strength  that  I  need  to  be  able  always 
to  serve  Thee. 

5.  " Audierunt  omnia  verba  oris  tut."     They  have  been   in 
structed  in  all  the  words  that  Thou  hast  said,  and  Thou  hast 
brought  them  to  pass. 

6.  Let  them  praise  the  ways  pursued  by  the  Lord  ;  for  very 
great  is  his  glory  in  fulfilling  all  his  divine  counsels. 

7.  Let  them  say  that  the  Lord  is  high  above  all,  and  yet  that 
he  does  not  disdain  to  look  with  gracious  favor  on  things  that 
are  mean  and  low,  that  is,  on  the  humble ;  while  he  knows 
from  afar  off  the  things  that  are  lofty,  that  is,  he  holds  himself 
aloof  from  the  proud,  and  despises  them. 

8.  If  I  find  myself  in  the  midst  of  tribulations,  Thou  wilt 
give  me  strength  to  bear  them  in  peace ;  when  my  enemies 
advanced  upon  me  in  rage,  Thou  didst  stretch  forth  Thy  hand, 
and  it  saved  me. 

9.  "  Domimis  retribtiet  pro  me."     The  Lord  will  avenge  him 
self  on  those  that  persecute  me. 

1  "  Sanctum."  According  to  the  Greek,  this  word  should  be  taken 
"as  a  substantive,  and  according  to  the  Hebrew,  we  should  have:  Ver- 
buni.  So  that  we  should  read:  Magnificasti,  super  omne  nomen, 
sanctum  tuum,  or  Verbum  tuum  ;  and  translate:  Thou  hast  raised  Thy 
saint  or  Thy  incarnate  Word  above  every  name,  or  above  every  one  that 
bears  Thy  name.  An  interpretation  that  seems  to  agree  well  with  the 
text  of  the  Apostle:  Donavit  illi  nomen  quod  est  super  omne  nomen — 
God  hath  given  him  a  name  which  is  above  all  names  (Phil.  ii.  9). 


Psalm  IL—CXXXVIII.  of  Psalter.      497 


PSALM  II.,  WHICH  is  PSALM  CXXXVIII.  OF  THE  PSALTER. 

The  prophet  shows  here  that  the  knowledge  and  the  providence  of 
God  extend  to  all  things.  He  seeks,  moreover,  to  induce  us  to  unite 
ourselves  to  the  just,  whom  God  enriches  with  blessings,  and  to  detach 
ourselves  from  sinners,  whom  his  justice  constrains  him  to  punish. 


1.  DOMINE   probasti  me,  et 
cognovisti  me :   tu  cognovisti 
sessionem  meam,  et  resurrec- 
tionem  meam. 

2.  Intellexisti     cogitationes 
meas    de    longe :    semi  tarn 
meam,  et  funiculum  meum  in- 
vestigasti. 

3.  Et  omnes  vias  meas  prae- 
vidisti :  quia  non  est  sermo  in 
lingua  mea. 

4.  Ecce    Domine  tu  cogno 
visti  omnia,  novissima,  et  anti- 
qua :  tu    formasti    me,   et   po- 
suisti  super  me  manum  tuam. 

5.  Mirabilis  facta  est  scien- 
tia  tua  ex  me :  confortata  est, 
et  non  potero  ad  earn. 

6.  Quo  ibo  a  spiritu  tuo?  et 
quo  a  facie  tua  fugiam  ? 

7.  Si  ascendero  in  coelum,  tu 
illic  es :   si  descendero  in   in- 
fernum,  ades. 

8.  Si  sumpsero  pennas  me 
as   diluculo,   et   habitavero  in 
extremis  maris : 

9.  Etenim    illuc    manus  tua 
deducet    me :    et    tenebit    me 
dextera  tua. 

10.  Et   dixi:  Forsitan   tene- 
brae  conculcabunt  me  :  et  nox 
illuminatio  mea  in  deliciis  meis. 

11.  Quia    tenebrae   non    ob- 
scurabuntur  a  te,  et  nox  sicut 
dies  illuminabitur :  sicut  tene- 
brae  ejus,  ita  et  lumen  ejus. 

12.  Quiatu  possedisti  renes 


1.  LORD,  thou  hast  proved 
me,  and  known  me:  thou  hast 
known   my  sitting  down,  and 
my  rising  up. 

2.  Thou  hast  understood  my 
thoughts  far  off:  my  path  and 
my  line  thou  hast  searched  out. 

3.  And   thou  hast   foreseen 
all  my  ways  :   for  there  is  no 
speech  in  my  tongue. 

4.  Behold,  O  Lord,  thou  hast 
known  all  things,  the  last  and 
those  of  old  :  thou  hast  formed 
me,   and    hast   laid   thy   hand 
upon  me. 

5.  Thy  knowledge  is  become 
wonderful    to    me :  it   is   high, 
and  I  cannot  reach  to  it, 

6.  Whither  shall  I  go  from 
thy  spirit?  or  whither  shall  I 
flee  from  thy  face  ? 

7.  If  I  ascend  up  into  heaven, 
thou  art   there:  If  I   descend 
into  hell,  thou  art  present. 

8.  If  I  take  my  wings  early 
in  the  morning,  and   dwell  in 
the  uttermost  parts  of  the  sea : 

9.  Even  there  also  shall  thy 
hand   lead   me  :  and  thy  right 
hand  shall  hold  me. 

10.  And     I    said,      Perhaps 
darkness  shall  cover  me :  and 
night  shall  be  my  light  in  my 
pleasures. 

11.  But   darkness   shall  not 
be   dark   to   thee;    and    night 
shall  be  as  light  as  the  day : 
the  darkness  thereof  and  the 
light  thereof,  are  alike  to  thee. 

12.  For  thou  hast  possessed 


492 


Friday  at  Vespers. 


meos :  suscepisti  me  de  utero 
matris  meae. 

13.  Confitebor  tibi  quia  ter- 
ribiliter  magnificatus  es  :  mira- 
bilia  opera  tua,  et  anima  mea 
cognoscit  nimis. 

14.  Non    est   occultatum  os 
meum    a    te,   quod  fecisti    in 
occulto:  et  substantia  mea  in 
inferioribus  terrse. 

15.  Imperfectum  meum    vi- 
derunt  oeuli  tui,  et  in  libro  tuo 
omnes  scribentur:  dies  forma- 
buntur  et  nemo  in  eis. 

16.  Mihi   autem    nimis    ho- 
norificati  sunt  amici  tui  Deus: 
nimis  confortatus   est   princi- 
patus  eorum. 

17.  Dinumerabo  eos,  et  su 
per  arenam  multiplicabuntur  ; 
exurrexi,  et  adhuc  sum  tecum. 

1 8.  Si  occideris  Deus  pecca- 
tores :    viri  sanguinum    decli- 
nate  a  me : 

19.  Quia    dicitis  in    cogita- 
tione :    Accipient   in    vanitate 
civitates  tuas. 

20.  Nonne    qui    oderunt   te 
Domine,    oderam :     et     super 
inimicos  tuos  tabescebam  ? 

21.  Perfecto    odio     oderam 
illos  :  et  inimici  facti  sunt  mihi. 

22.  Proba  me  Deus,  et  scito 
cor   meum  :    interroga   me,  et 
cognosce  semitas  meas. 

23.  Et  vide,  si  via  iniquitatis 
in  me  est :  et  deduc  me  in  via 
aeterna. 


my  reins  :  thou  hast  protected 
me  from  my  mother's  womb. 

13.  I   will    praise    thee,    for 
thou  art   fearfully  magnified  : 
wonderful  are  thy  works,  and 
my  soul  knoweth  right  well. 

14.  My  bone  is   not   hidden 
from   thee,   which   thou    hast 
made  in  secret :  and  my  sub 
stance  in  the  lower  parts  of  the 
earth. 

15.  Thy  eyes  did  see  my  im 
perfect  being,  and  in  thy  book 
all  shall  be  written :  days  shall 
be  formed,  and  no  one  in  them. 

1 6.  But  to  me  thy  friends,  O 
God,    are   made     exceedingly 
honorable :    their   principality 
is  exceedingly  strengthened. 

17.  I  will  number  them,  and 
they  shall  be  multiplied  above 
the  sand :  I  rose  up,  and  am 
still  with  thee. 

1 8.  If     thou    wilt    kill     the 
wicked,   O   God :    ye   men   of 
blood,  depart  from  me  : 

19.  Because     ye    say     in 
thought :    They    shall  receive 
thy  cities  in  vain. 

20.  Lord,  have  I  not  hated 
them,   that   hated   thee :    and 
pined  away  because  of  thy  ene 
mies? 

21.  I  have  hated  them  with 
a  perfect  hatred  :  and  they  are 
become  enemies  to  me. 

22.  Prove  me,   O   God,  and 
know  my  heart :  examine  me, 
and  know  my  paths. 

23.  And  see  if  there  be  in 
me  the  way  of  iniquity :  and 
lead  me  in  the  eternal  way. 


i.  "  Tu  cognovistt  sessionem  meam  et  resurrectionem  me  am" 
Thou  hast  known  perfectly  the  time  when  I  should  sit  down 
and  when  I  should  rise  up,  that  is,  when  I  should  take  repose 
and  when  I  should  work;  this  taken  in  a  moral  sense  may 
mean  :  the  time  when  I  should  be  humbled  and  when  exalted. 


Psalm  IL—CXXXVIIL  of  Psalter.      493 

Bellarmine  says  that  this  verse  may  well  be  applied  to  Jesus 
Christ,  speaking  of  his  death  and  of  his  resurrection,  as,  in 
deed,  the  Church  does  apply  it  on  Easter  Sunday  in  the  Introit. 

2.  "  Semitam  meant  et  funiculum  meum."     The  path  that  I 
should  follow,  and  the  term  at  which  I  should  arrive.1 

3.  Thou  hast  foreseen  my  ways,  that  is,  my  actions,  before 
my  tongue  has  uttered  a  word  to  reveal  them.2 

4.  Thou  hast  known  all  things  that  concern  me,  whether  old 
or  new;    for  Thou  hast  formed  me;    Thou  hast  busied  Thy 
hands  to  create  me,  and  make  me  Thy  servant.3 

5.  "Ex  me."     A  Hebraism,  says  Bellarmine,  for  Super  me — 
Above,  beyond  me ;  this  is  explained  by  the  following  words  : 
"  Confortatus  est,  et  non  potero  ad  earn."     That  is:    Thy  knowl 
edge  is  too  high  for  me  to  comprehend  it. 

6.  "A  spiritu  tuo."     That  is:  Away  from  Thy  knowledge. 
"  A  facie  tua."     Away  from  Thy  gaze. 

7.  8,  9.  That  is  :  Thou  art  in  every  place  through  Thy  immen 
sity,  and  Thou  exercisest  everywhere  Thy  power.     I  shall  be 
unable  to  free  myself.4 

10.  St.  Jerome  translates  this  verse  thus:  St  dixcro :  Forte 
tenebra  opertsnt  me  ;  nox  quoqite  lux  erit  circa  me.  Hence  the 
verse  is  thus  explained  :  If  I  should  say  that  perhaps  darkness 
will  hide  me  from  Thy  eyes,  I  should  deceive  myself;  for  night 
from  Thy  eyes  is  a  light  that  surrounds  me,  and  discovers  to 
Thee  all  my  actions.  But  we  may  also,  as  Bellarmine  observes, 
explain  the  words  of  the  Vulgate  in  this  manner:  If  1  should 

1  "  De  longe."  Long  before,  from  eternity.  "  Funiculum"  St. 
Augustine  translates:  Limitem. 

'2  "  Quia  non  est  sermo  in  lirtgua  mea."  Bellarmine  says  that  here 
should  be  supplied:  Quern  tu  non  prcevideris — Which  Thou  hast  not 
foreseen.  Hence  it  means:  For  my  tongue  does  not  utter  any  word 
that  Thou  hast  not  foreseen.  Thou  knowest  them,  v.  2,  3,  all  my 
thoughts,  all  my  words,  all  my  actions. 

"  Posuisti  super  me  mamini  tuam"  That  is,  according  to  Bellar 
mine:  After  having  formed  me,  Thou  didst  not  abandon  me;  but  Thou 
hast  placed  and  constantly  keep  Thy  hand  upon  me,  to  lead,  protect, 
and  preserve  me;  without  which  I  should  have  fallen  back  into  nothing 
ness. 

4  In  ipso  enim  vivinius ,  et  movcmur,  et  sumus-r-Yor  in  him  we  live 
and  move  and  are  (y/f'.r.  .\vii.  28). 


494  Friday  at  Vespers. 

hide  myself  in  the  darkness  of  the  night  in  order  not  to  be  seen, 
while  indulging  in  pleasures  so  shameful  as  shun  the  light  of 
day,  still  I  could  not  for  all  that  withdraw  myself  from  Thy  gaze. 

12.  " Renes  meos"     That  is:   The  most  inward  parts  of  my 
body,  and  consequently  my  affections  and  my  desires. 

13.  O  Lord!  I  will  praise  Thee  always,  because  Thou  hast 
made  me  know  Thy  greatness  in  a  fearful  manner,  that  is,  Thou 
who  commandest  respect  and  a  holy  fear  in  Thy  admirable 
works  which  my  soul  knows  too  well  not  to  be  greatly  impressed. 

14.  Of  all  that  Thou  hast  in  secret  formed  within  me,  that  is, 
my  bowels  and  bones,  nothing  is  hidden  before  Thee ;  so  that 
the  whole  substance  of  my  body  is  known  to  Thee,  as  also 
whatever  is  hidden  in  the  deepest  bowels  of  the  earth. 

15.  Thy  eyes  have  seen  my  imperfection,  that  is,  my  body, 
when  it  was  shapeless,  without  distinction  of  members ;  for  in 
Thy  book,  that  is,  in  Thy  mind,  all  men  are  found  written,  so 
that  Thou  knowest  what  is  to  become  of  them.     The  meaning 
is  brought  out  better  by  what  follows  :  "  Dies  formabuntur,  et 
nemo  in  eis."      Menochius  explains:    Days   shall   succeed   to 
days,  and  not  one  of  them  shall  be  missing  in  Thy  book  so  as 
to  escape  Thy  knowledge.1 

16.  "  Mi'/iz."     To    my   mind,   according    to    my  judgment. 
Thou    honorest   and    Thou    exaltest   Thy   enemies   in    calling 
them  to  enjoy  eternal  glory  when  they  shall  be  made  princes 
of  the  eternal  kingdom. 

17.  " Ex surrexi. "     According  to  the  Hebrew:   Evigilavi — 
Have  wakened  from  sleep.     "  Adhnc  sum  tecum."     That  is :  I 
am  united  with  Thee  up  to  the  present  moment,  and  I  hope  to 
continue  thus  united  till  the  end. 

18.  19.  I  know,  on  the  other  hand,  that  Thou  wilt  destroy  the 
wicked,  and  I  say  to  them  :  Men  of  blood,  depart  from  me  ;  for 
you  say  in  your  thought,  that  is,  among  yourselves  :  In  vain,  O 
Lord !  will  Thy  servants  occupy  the  cities  that  Thou  hast  given 
them. 

22,  23.  Prove  me,  and  penetrate  all  the  affections  of  my  heart ; 
interrogate  me,  that  is,  examine  me  and  weigh  all  my  ways,  all 
my  actions,  and  if  Thou  seest  that  I  am  in  the  way  of  iniquity, 

1  "  In  perfectum  meum."  St.  Jerome  translates:  Informem  adhuc 
me.  The  second  and  the  third  part  of  the  verse  are  very  obscure,  and 
they  give  occasion  to  very  different  interpretations. 


Psalm  IIL—CXXXIX.  of  Psalter.       495 

do  Thou  lead  me  into  the  eternal  way,  that  is,  make  me  walk 
by  that  way  which  will  bring  me  to  the  possession  of  eternal 
good.1 

PSALM  III.,  WHICH  is  PSALM  CXXXIX.  OF  THE  PSALTER. 

David  implores  help  from  God  against  Saul,  and  against  those  that 
spoke  calumniously  of  him  to  that  prince.2 

1.  DELIVER  me,  O  Lord, 
from  the  evil  man  :  rescue  me 
from  the  unjust  man. 

2.  Who    have    devised    ini 
quities  in  their  hearts  :  all  the 
day  long  they  designed  battles 

3.  They  have  sharpened 
their  tongues  like  a  serpent  : 
the   venom    of   asps    is  under 
their  lips. 

4.  Keep  me,   O  Lord,   from 
the  hand  of  the  wicked  :  and 
from  unjust  men  deliver  me. 

5.  Who    have    proposed    to 
supplant  my  steps :  the  proud 
have  hidden  a  net  for  me. 

6.  And  they  have  stretched 
out   cords   for   a   snare  :  they 
have  laid  for  me  a  stumbling- 
block  by  the  way  side. 

7.  I  said  to  the  Lord  :  thou 
art  my  God  :  hear,  O  Lord,  the 
voice  of  my  supplication. 

8.  O  Lord,  Lord,  the  strength 
of    my   salvation :    thou    hast 
overshadowed  my  head  in  the 
day  of  battle. 

1  What  the  psalmist  said  in  the  beginning  God  had  done  in  his  be 
half,  he  begs  him  in  concluding  to  do  always  till  he  arrived  at  the  ob 
ject  of  all  his  desires. 

'2  Such  is,  says  Bellarmine,  the  opinion  of  Theodoret,  followed  by  more 
modern  interpreters;  but  according  to  the  ancient  Fathers,  St.  Hilary, 
St.  Jerome,  St.  John  Chrysostom,  St.  Augustine,  this  psalm  is  a  prayer 
of  the  mystical  body  of  Jesus  Christ  against  the  devil  and  his  agents.  It 
is  without  doubt  in  this  sense  that  the  Church  recites  them  in  the  Ves 
pers  of  the  three  days  of  the  Holy  Week,  as  also  in  the  Office  of  the 
Commemoration  of  the  Passion  and  in  that  of  the  Five  Wounds. 


1.  ERIPE    me     Domine    ab 
nomine   malo :   a  viro    iniquo 
eripe  me. 

2.  Qui  cogitaverunt   iniqui- 
tates  in   corde :  tota   die  con- 
stituebant  prselia. 

3.  Acuerunt     linguas     suas 
sicut  serpentis  :  venenum  aspi- 
dum  sub  labiis  eorum. 

4.  Custodi    me    Domine    de 
manu  peccatoris  :  et  ab  homi- 
nibus  iniquis  eripe  me. 

5.  Qui     cogitaverunt     sup- 
plantare     gressus    meos :     ab- 
sconderunt    superbi    laqueum 
mi  hi : 

6.  Et   funes   extenderunt  in 
laqueum  :  juxta  iter  scandalum 
posuerunt  mihi. 

7.  Dixi  Domino  :  Deus  meus 
es  tu  :  exaudi  Domine  vocem 
deprecationis  meae. 

8.  Domine,    Domine    virtus 
salutis  mese  :  obumbrasti  super 
caput  meum  in  die  belli : 


49<5 


Friday  at  Vespers. 


9.  Ne  tradas  me  Domine  a 
d  e  s  i  d  e  r  i  o    meo    peccatori : 
cogitaverunt  contra  me,  ne  de- 
relinquas   me,    ne    forte   exal- 
tentur. 

10.  Caput  circuitus  eorum  : 
labor  labiorum  ipsorum  operiet 
eos. 

11.  Cadent  super  eos  carbo- 
nes,  in  ignem  dejicies  eos:  in 
miseriis  non  subsistent. 


12.  Vir    linguosus    non    di- 
rigetur  in  terra:  virum  injus- 
tum  mala  capient  in  interitu. 

13.  Cognovi  quia  faciet  Do- 
minus     judiciurn     inopis :     et 
vindictam  pauperum. 

14.  Verumtamen   justi  con- 
fitebuntur   n  o  m  i  n  i   tuo  :    et 
habitabunt  recti  cum  vultu  tuo. 


9.  Give  me  not  up,  O  Lord, 
from  my  desire  to  the  wicked : 
they  have  plotted  against  me ; 
do  not  thou  forsake  me,  lest 
they  should  triumph. 

10.  The  head  of  them  com 
passing   me   about :  the  labor 
of  their  lips  shall  overwhelm 
them. 

11.  Burning  coals  shall  fall 
upon    them ;    thou    wilt    cast 
them  down   into   the   fire  :  in 
miseries  they  shall  not  be  able 
to  stand. 

12.  A   man    full    of  tongue 
shall  not  be  established  in  the 
earth :  evil  shall  catch  the  un 
just  man  unto  destruction. 

13.  I    know   that    the    Lord 
will   do  justice  to  the  needy, 
and  will  revenge  the  poor. 

14.  But  as  for  the  just,  they 
shall  give  glory  to  thy  name  : 
and   the    upright   shall   dwell 
with  thy  countenance. 


5,  6.  That  is  :  They  use  every  means  in  their  power  to  make 
me  fall  into  their  hands. 

8.  "  Obnmbrasti"     Thou    hast   extended    Thy  shadow,  Thy 
protection. 

9.  " Ne  tradas  me  .  .  .  peccatori''     Bellarmine  renders  these 
words  thus  :  Ne  stnas  me  tradi  .  .  .  dccmoni — Suffer  me  not  to 
be  given  over  to  the  devil.     The  verse,  then,  is  explained  as 
follows :  Permit  not  that,  drawn  by  my  concupiscence,  I  give 
myself  over  into  the  hands  of  the  enemy.     These  enemies  have 
no  other  thought  than  to  injure  me ;  do  not  Thou  abandon  me 
lest  they  should  boast  of  having  conquered  me. 

10.  If  Thou  dost  assist  me,  the  whole  force  of  their  wiles  with 
which  they  seek  to  circumvent  me  in  various  ways,  and  the  evil 
they  strive  so  hard  to  do  me  by  their  calumnies,  all  this  will 
cover  their  own  selves  by  falling  back  upon  them.1 

1  The  psalmist  predicts  in  this  verse,  joined  to  the  two  following,  the 
eternal  loss  of  the  wicked,  and  in  the  last  two  the  eternal  happiness  of 
the  just. 


Psalm  IV.—CXL.  of  Psalter.  497 


ir.  "  Carbones."  Burn  ing  coals,  that  is,  the  afflictions  that  they 
devised  for  me.  "  /;/  iniseriis  non  subsistent"  Their  miseries 
shall  be  such  that  they  will  not  fail  to  be  crushed  by  them. 

12.  The  man  that  makes  an  ill  use  of  his  tongue  to  lie,  to 
detract,  and  to  injure  his  neighbor ;  and  the  evils  that  shall 
afflict  him,  far  from  making  him  gain  merit  by  patience,  will 
only  serve  to  sink  him  deeper  in  eternal  death. 

14.  "Cum  wtltu  tuo."  That  is:  In  that  blessed  kingdom 
where  they  shall  see  Thy  beautiful  face. 

PSALM  IV.,  WHICH  is  PSALM  CXL.  OF  THE  PSALTER. 
The  psalmist  implores  the  Lord  to  protect  him  from  his  enemies;  he 
also  prays  God   to  preserve    him  from  such  faults  as  may  render  his 
prayers  useless. 1 

1.  DOMINE    clamavi   ad    te, 
exaudi  me  :  intende  voci  meae, 
cum  clamavero  ad  te. 

2.  Dirigaturoratio  measicut 
incensum    in    conspectu    tuo  : 
elevatio      manuum      mearum 
sacrificium  vespertinum. 

3.  Pone  Domine  custodiam 
ori    meo :    et   ostium    circum- 
stantiae  labiis  meis. 


4.  Non  declines   cor  meum 
in  verba  malitiae,  ad  excusandas 
excusationes  in  peccatis. 

5.  Cum    hominibus   operan- 
tibus  iniquitatem  :  et  non  com- 
municabo  cum  electis  eorum. 

6.  Corripiet     me    Justus    in 
misericordia,  et  increpabit  me  : 
oleum   autem    peccatoris    non 
impinguet  caput  meum. 

7.  Quoniam  adhuc  et  oratio 
mea    in    beneplacitis    eorum : 
absorpti  sunt  juncti  petrse  ju- 
dices  eorum. 


1.  I   HAVE  cried  to  thee,  O 
Lord,  hear  me  :  hearken  to  my 
voice,  when  I  cry  to  thee. 

2.  Let  my  prayer  be  directed 
as    incense    in    thy   sight:  the 
lifting    up    of    my    hands,    as 
evening  sacrifice. 

3.  Set  a  watch,  O  Lord,  be 
fore   my   mouth  :    and  a  door 
round  about  my  lips. 

4.  Incline    not  my   heart  to 
evil    words;    to    make  excuse, 
in  sins. 

5.  With  men  that  woik  ini 
quity  :    and    I    will    not    com 
municate  with  the  choicest  of 
them. 

6.  The  just  man  shall  cor 
rect  me   in    mercy,   and   shall 
reprove  me  :  but  let  not  the  oil 
of  the  sinner  fatten  my  head. 

7.  For  my  prayer  also  shall 
still  be  against  the  things  with 
which    they  are  well  pleased  : 
their  judges  falling  upon  the 
rock  have  been  swallowed 


up. 

1  The  same  subject  as  in  the  preceding  psalm.  It  is  still,  according 
to  Bellarmine  and  other  interpreters,  the  society  of  the  faithful,  or  each 
one  of  its  members,  that  speak.  Here  is  what  the  Holy  Ghost  makes 
us  ask  of  God:  the  grace  of  praying  well,  v.  2;  discretion  in  our  words, 
v.  3;  simplicity  of  heart,  v.  4;  finally,  flight  from  bad  companions  and 
association  with  virtuous  persons. 
32 


498  Friday  at  Vespers. 

8.  Audient  verba  mea  quo-  8.  They  shall  hear  my  words, 
niam  potuerunt :  sicut  crassi-  for  they   have   prevailed  :     as 
tudo   terrae   erupta    est   super  when  the  thickness  of  the  earth 
terram.  is  broken  up  upon  the  ground  : 

9.  Dissipata  sunt    ossa  nos-  9.  Our  bones   are  scattered 
tra  secus  infernum  :  quia  ad  te  by  the   side   of   hell.     But  to 
Domine,    Domine    oculi    mei :  thee,  O    Lord,    Lord,    are    my 
in  te  speravi,  non  auferas  ani-  eyes :  in  thee  have  I   put  my 
mam  meam.  trust,  take  not  away  my  soul. 

10.  Custodi     me    a    laqueo,  10.  Keep  me  from  the  snare, 
quem    statuerunt   mihi :    et   a  which  they  have  laid  for  me, 
scandalis  operantium  iniquita-  and  from  the  stumbling-blocks 
tern.  of  them  that  work  iniquity. 

11.  Cadent  in  retiaculo  ejus  u.  The  wicked  shall  fall  in 
peccatores :    singulariter    sum  his  net:    I    am    alone   until    I 
ego  donee  transeam.  pass. 

2.  May  my  prayer  ascend  to  Thee  as  the  smoke  of  innocence 
rises  in  Thy  sight ;  and  when  I  lift  my  hands  to  Thee* to  implore 
Thy  help  may  this  be  acceptable  to  Thee  as  the  sacrifice  that 
is  offered  to  Thee  at  evening  time.' 

3.  That  is :  Permit  not  that  any  inconsiderate  word  escape 
me  that  could  cause  Thee  displeasure. 

4,5.  And  if  even  through' weakness  I  should  offend  Thee, 

suffer  me  not  to  speak  maliciously  by  seeking  to  excuse  my 

ins.     This  is  what  wicked  men  do ;  but  I  do  not  wish  to  have 

part  with  them,  nor  share  in  the  disorders  that  are  their  chief 

delight. 

6.  That  is :  I  prefer  the  charitable  corrections  and  reproaches 
of  the  just  to  the  flatteries  of  the  wicked. 

7.  This  verse  is  very  obscure  ;  according  to  St.  John  Chry- 
sostom  it  is  thus  explained  :  I  will  not  only  have  no  communi 
cation  with  the  wicked,  but  moreover  my  prayer  to  God  is  that 
he  will  not  allow  me  to  find  delight  in  those  things  that  please 
them ;  they  will  perish  along  with  their  judges,  that  is,  their 
chiefs  who  lead  them  on  to  evil ;   these  indeed  have  already 
perished  by  striking  against  the  rock  which  has  caused  their 
wreck. 

8.  This  verse  is  also  very  obscure ;  it  is  thus  explained :  I 

1  Incense  was  to  be  burnt  twice  a  day,  morning  and  evening,  before 
the  Lord  on  the  altar  of  incense  (Exod.  xxx.  7).  Likewise  two  lambs 
were  to  be  offered,  one  in  the  morning,  and  one  in  the  evening  (Exod. 
xxxix.  8"). 


Psalm  V.—CXLI.  of  Psalter.  499 

hope  nevertheless  that  they  will  hear  my  words ;  for  they  are 
such  as  will  have  power  to  make  them  repent,  and  as  the 
hardened  earth  yields  to  the  spade  and  is  broken  up,  so  their 
obstinacy  will  be.  broken  and  yield  to  my  persuasions. 

9.  Our  bones  have  been  scattered,  that  is,  our  strength  is 
weakened,  so  that  we  find  ourselves  as  it  were  on  the  brink  of 
the  grave ;  but,  O  Lord,  my  eyes  turn  to  Thee ;  in  Thee  have  I 
put  my  hopes,  give  me  not  up  to  death. 

ii.  The  wicked  ones  shall  be  caught  in  the  snares  that  they 
laid  for  me ;  for  myself,  I  hope  to  be  in  a  special  manner  pro 
tected  by  Thee  until  I  am  out  of  danger.1 

PSALM  V.,  WHICH  is  PSALM  CXLI.  OF  THE  PSALTER. 
According  to  interpreters,  this  psalm  is  the  prayer  that  David,  hiding 
in  the  cave  of  Odollam,  addressed  to  God  in  order  to  be  delivered  from 
the  imminent  danger  in  which  he  found  himself.'2 

1.  VOCE  mea  ad   Dominum  i.  I  CRIED  to  the  Lord  with 
clamavi :  voce  mea  ad  Dorni-  my   voice  :    with    my   voice    I 
num  deprecatus  sum  :  made  supplication  to  the  Lord. 

2.  Effundo  in  conspectu  ejus  2.  In  his  sight  I  pour  out  my 
orationem    meam,  et    tribula-  prayer,   and  before  him  I  de- 
tionem     meam      ante     ipsum  clare  my  trouble, 
pronuntio. 

1  The  expression  Excusare  excusationes  is,  according  to  Bellarmine, 
a  Hebraism  for  Facer  e  excusationes.  Thus  we  say:  Prceliari  prcelia,  Ju- 
dicare  judida,  io>*  facere prcelia,  judicia.      "Cum  electis."     According 
to  the  Hebrew,  says  the  same  interpreter:  Cum  dulcibus  cibis — With 
their  dainties:  and  St.  Jerome  translates:  Indcliciis.     That  is:  In  their 
feastings,  their  pleasures.       "  In  retiaculo  ejus."     The  pronoun  Ejus  is 
variously  interpreted;  some  take  it  for  Sito ;  but  others  refer  it  either 
to  Iniquitatem  which  precedes,  or  to  God,  or  to  the  devil.   "  Singulari- 
ter"     According  to  the  Greek:  Solitarie.     That  is:  Isolated  far  from 
people  of  a  bad  life;  this  agrees  with  the  second  part  of  verse  5. 

2  Title  of  the  psalm:  Intcllectus  David,  Cum  esset  in  spelunca,  oratio 
— Of  understanding  for  David;  a  prayer  when  he    was    in    the   cave. 
Some  think  that  there  is  here  question  of  the  Grotto  of  Odolla,  others 
of  that  of  Engaddi  (i  Kings,  xxii.  and  xxiv.).     The  whole  psalm  well 
applies  to   David,  but  much   better  to   Him   of  whom  he  was  a  figure; 
and  it    is  this  sense  that   the  prophet  seems  to  us   to   have  chiefly  in 
view:  first,  v.  1-4,  we   recognize   our  Lord  in  his  agony  in  the  Garden 
of  Olives;  then,  v.  5-9,  we  see  him   in  the  hands  of  his  enemies,  be 
trayed,    abandoned,   denied  by  his   friends;  finally,  v.  10,  he  is  in  the 
tomb  surrounded  by  a  guard,  awaiting  his  resurrection. 


500 


Friday  at  Vespers. 


3.  In  deficiendo  ex  me  spi- 
ritum  meum,  et  tu  cognovisti 
semitas  meas. 

4.  In   via    hac,    qua    ambu- 
labam,  absconderunt  laqueum 
mihi. 

5.  Considerabam  ad   dexte- 
ram  et  videbam  :   et  non  erat 
qui  cognosceret  me. 

6.  Periit  fuga  a  me,  et  non 
est  qui  requirat  animam  meam. 

7.  Clamavi   ad   te    Domine, 
dixi  :  Tu  es  spes  mea,  portio 
mea  in  terra  viventium. 

8.  Intende    ad     deprecatio- 
nem    meam:    quia    humiliatus 
sum  nimis. 

9.  Libera   me   a   persequen- 
tibus  me  :  quia  confortati  sunt 
super  me. 

10.  Educ   de    custodia   ani 
mam    meam    ad    confitendum 
nomini  tuo  :  me  expectant  jus- 
ti,  donee  retribuas  mihi. 

3.  Seeing  that  I  have  not  the  strength  to  resist  my  enemies, 
I  have  recourse  to  Thee,  my  God,  who  knowest  how  perilous 
are  the  ways  that  I  have  to  tread. 

5.  I  turned  to  my  right  hand  l  to  see  whether  any  one  would 
help  me;  and  I  found  not  even  one  who  seemed  to  know  me. 

6.  It  is  not  permitted  me  to  save  myself  even  by  flight,  and 
there  is  no  one  to  have  a  care  of  my  life. 

7.  "Portio  mea."      My  portion,  that  is,  my  inheritance,  all 
my  goods. 

10.  Take  me  out  of  this  prison,  in  order  that  I  may  be  able 
to  praise  Thy  name ;  the  just  await  me,  till  Thou  restore  to  me 
the  freedom  which  I  desire. 


3.  When  my  spirit  failed  me, 
then  then  knewest  my  paths. 

4.  In   this    way    wherein    I 
walked,   they   have   hidden    a 
snare  for  me. 

5.  I    looked    on    my    right 
hand,   and  beheld,  and   there 
was  no  one  that  would  know 
me. 

6.  Flight  hath  failed  me  :  and 
there  is  no  one  that  hath  re 
gard  to  my  soul. 

7.  I  cried  to  thee,  O  Lord  ; 
I  said  :  Thou  art  my  hope,  my 
portion    in    the   land    of    the 
living. 

8.  Attend   to   my   supplica 
tion  :  for   I   am   brought  very 
low. 

9.  Deliver  me  from  my  per 
secutors  ;  for  they  are  stronger 
than  I. 

10.  Bring    my   soul    out    of 
prison,  that  I    may  praise  thy 
name:  the  just  wait   for   me, 
until  thou  reward  me. 


1  The  friend,  or  he  that  comes  to  our  assistance,  that  protects,  is  re 
garded  as  placed  on  the  right:  Dexter :  Propitious,  favorable. 


Psalm  L — CXLIII.  of  Psalter.  501 


Saturday  at  Vespers. 
PSALM  I.,  WHICH  is  PSALM  CXLIII.  OF  THE  PSALTER. 

David  returns  thanks  to  the  Lord  for  his  victory  gained  over  Goliath, 
and  for  all  the  other  benefits  that  he  had  received;  he  also  begs  him  for 
strength  to  vanquish  the  Philistines.1 

i.  BLESSED  be  the  Lord  my 
God,  who  teacheth  my  hands 
to  fight,  and  my  fingers  to  war. 


1.  BENEDICTUS  Dominus 
Dens  meus,  qui  docet  manus 
meas   ad   praelium,   et   digitos 
meos  ad  bellum. 

2.  Misericord ia   iiij  i,  ct  re- 
fugium  meum  :  susccptor  meus, 
et  liberator  meus  : 

3.  Protector  meus,  et  in  ipso 
speravi  :  qui    subdit    populum 
meum  sub  me. 

4.  Domine   quid    est   homo, 
quia    innotuisti    ei  ?    aut  filius 
hominis,  quia  reputas  eum  ? 

5.  Homo  vanitati  similis  fac- 
tus  est :  dies  ejus  sicut  umbra 
praetereunt. 

6.  Domine  incl  ina  ccelos 
tuos,  et  descende  :  tange  mon- 
tes,  et  fumigabunt. 

7.  Fulgura     coruscationem, 
ct  dissipabis  eos  :  emitte  sagit- 
tas  tuas,  et  conturbabis  eos  : 

8.  Emitte   manuni   tuam  de 
alto,  eripe  me,  et  libera  me  de 
aquis  multis  :  de  manu  filiorum 
alienorum. 

9.  Quorum  os   locutum    est 
vanitatem :  et  dextera  eorum, 
dextera  iniquitatis. 

1  The  title  of  the  psalm  is:  Psalmus  David  adversus  Goliath — A 
psalm  of  David  against  Goliath.  Under  these  figures  we  may  see  with 
the  holy  Fathers  Jesus  Christ  and  his  Church  triumphing  over  the 
devil  and  his  agents,  and  also  the  just  man  fighting  against  his  spiritual 
enemies,  interior  and  exterior. 


2.  My  mercy,  and  my  refuge  : 
my  support,  and  my  deliverer  : 

3.  My  protector,  and  I  have 
hoped  in  him  :  who  subdueth 
my  people  under  me. 

4.  Lord,   what    is   man,  that 
thou  art  made  known  to  him  ? 
or  the  son  of   man,  that  thou 
makest  account  of  him  ? 

5.  Man  is  like  to  vanity :  his 
days  pass  away  like  a  shadow. 

6.  Lord,    bow    down     thy 
heavens    and    come     down : 
touch  the  mountains,  and  they 
shall  smoke. 

7.  Send  forth  lightning,  and 
thou  shalt  scatter  them  :  shoot 
out  thy  arrows,  and  thou  shalt 
trouble  them. 

8.  Put  forth  thy  hand  from 
on  high,  take  me  out  and  de 
liver  me    from    many  waters : 
from  the  hand  of  strange  chil 
dren. 

9.  Whose  mouth  hath  spoken 
vanity  :  and  their  right  hand  is 
the  right  hand  of  iniquity. 


502 


Saturday  at  Vespers. 


10.  Deus  canticum  novum 
cantabo  tibi  :  in  psalterio  de- 
cachordo  psallam  tibi. 


11.  Qui  das  salutem  regibus  : 
qui    redemisti    David    servum 
tuum  de  gladio  maligno  :  eripe 
me. 

12.  Et    erue    me    de    manu 
filiorum  alienorum,  quorum  os 
locutum    est  vanitatem :    et 
dextera    eorum,    dextera    ini- 
quitatis  : 

13.  Quorum    filii,   sicut  no- 
vellae  plantationes  in  juventute 
sua. 

14.  Filiae   eorum    compo- 
sitae :  circumornatae  ut  simili 
tude  templi. 

15.  Promptuaria  eorum  ple 
na,  eructantia  ex  hoc  in  illud. 

1 6.  Oves   eorum    fcetosae, 
abundantes  in  egressibus  suis  : 
boves  eorum  crassae. 

17.  Non  est  ruina  maceriae, 
neque  transitus  :  neque  clamor 
in  plateis  eorum. 

1 8.  Beatum    dixerunt  popu- 
lum,    cui    baec     sunt :    beatus 
populus,  cujus  Dominus  Deus 
ejus. 


10.  To  thee,  O  God,  will  I 
sing  a   new   canticle :    on  the 
psaltery  and  an  instrument  of 
ten  strings  will  I  sing  praises  to 
thee. 

11.  Who  givest  salvation  to 
kings;  who  hast  redeemed  thy 
servant    David   from   the  ma 
licious  sword  :  deliver  me. 

12.  And    rescue   me   out    of 
the  hand  of  strange  children, 
whose  mouth    hath  spoken 
vanity  :  and  their  right  hand  is 
the  right  hand  of  iniquity  ; 

13.  Whose  sons  are  as  new 
plants  in  their  youth. 


Their  daughters  decked 
adorned  round  about 
the  similitude  of  a  tem- 


14 

out ; 
after 
pie: 

15.  Their     storehouses    full 
flowing  out  of  this  into  that. 

16.  Their   sheep   fruitful    in 
young,  abounding  in  their 
goings  forth  :  their  oxen  fat. 

17.  There    is   no   breach    of 
wall,  nor  passage :  nor  crying 
out  in  their  streets. 

1 8.  They   have   called   the 
people  happy,  that  hath  these 
things:    but    happy    is    the 
people  whose  God  is  the  Lord. 


5.  Man  is  rot  vanity,  since  he  is  Thy  creature;  but  his  little 
ness  is  such  that  he  is  like  unto  vanity;  the  days  of  his  life 
pass  by  as  a  shadow.1 

6.  Come  down  to  defend  me  from  my  enemies;  place  Thy 
powerful  hand  on  these  proud  mountains,  and  they  shall  pass 
away  in  smoke.2 

•  The  shadow  has  no  consistency;  it  changes  and  is  dissipated  with 
out  leaving  any  trace;  such  is  the  life  of  man  upon  earth,  such  is  man 
himself  (Job,  xiv.  2).  And  still  God  has  had  the  goodness  to  make 
something  great  of  him;  see  Psalm  viii.  5.  We  may  compare  this  with 
what  is  said  in  Psalm  xxxviii.  7. 

2  We  may  see,  for  these  figurative  expressions,  Psalms  xvii.  n,  and 
ciii.  33. 


Psalm  II. — CXLIV.  of  Psalter.          503 

8.  Stretch  forth  Thy  hand  from  the  height  of  heaven,  save 
me,  and  deliver  me  from  the  hands  of  these  foreign  foes,1  who 
rush  forward  like  a  torrent  of  water  to  swallow  me  up. 

9.  Their  mouth  utters  words  only  of  vanity  and  pride  ;  and 
their  hands  work  naught  but  iniquity. 

10.  Save  me,  and  I  will  celebrate  Thy  praises  in  thanksgiving. 
18.  " fieatus  populus"      Understood:    As    for   us,   we   say: 

Blessed  the  people,  etc. 


PSALM  II.,  WHICH  is  PSALM  CXLIV.  OF  THE  PSALTER. 

The  psalmist  here  exalts  the   perfection  of  God,  and  especially  his 
goodness  and  mercy.2 


1.  EXALTABO  te  Deus  meus 
Rex  :  et  benedicam  nomini  tuo 
in  saeculum,  et  in  saeculum  sae- 
culi. 

2.  Per   singulos   dies    bene 
dicam  tibi  :  et  laudabo  nomen 
tuum  in  saeculum,  et  in  saecu- 
lum  sajculi. 

3.  Magnus    D  o  m  i  n  u  s    et 
laudabilis  nimis  :  et  magnitu- 
dinis  ejus  non  est  finis. 

4.  Generatio     et     generatio 
laudabit  opera  tua :  et  poten- 
tiam  tuam  pronuntiabunt. 

5.  Magnificentiam        gloriae 
sanctitatis   tuse    loquentur:  et 
mirabilia  tua  narrabunt. 

6.  Et    virtutem    terribilium 
tuorum    dicent:    et   magnitu- 
dinem  tuam  narrabunt. 


1.  I  WILL  extol  thee,  O  God, 
my  king:  and  I  will  bless  thy 
name  forever  ;  yea  forever  and 
ever. 

2.  Every    day    will    I    bless 
thee :    and    I    will    praise    thy 
name  forever,  yea  forever  and 
ever. 

3.  Great    is   the    Lord,    and 
greatly  to  be  praised  :  and  of 
his  greatness  there  is  no  end. 

4.  Generation    and    genera 
tion    shall  praise   thy   works : 
and    they    shall    declare    thy 
power. 

5.  They  shall   speak  of  the 
magnificence   of   the   glory  of 
thy  holiness;  and  shall  tell  of 
thy  wondrous  works. 

6.  And  they  shall   speak  of 
the  might  of  thy  terrible  acts  : 
and    shall    declare   thy  great 
ness. 


1  "  Filiorum  alienorum"     That   is:   A   foreign  race,    or   the  Philis 
tines,  who  are  called  Alienigeme.     See  Psalm  Ixxxii.  6. 

2  Bellarmine  gives  the  following  abridged  analysis  of  this   psalm: 
Verses    i,    2,  announce  the  subject:    Praise   of  our    Lord,     God   and 
King.     3-10,   his  grandeur,  power,   glory,    justice,   goodness,  mercy, 
meekness,  considered  in  his  works.      14-21,  his  royal  virtues:  probity, 
clemency,  liberality,  justice,  accessibility,  condescension,  protection  of 
the  good  and  punishment  of  the  w.cked.     22,  conclusion. 


504 


Saturday  at 


7.  Memoriam       abundantiae 
suavitatis   tuse  eructabunt :  et 
justitia  tua  exultabunt. 

8.  Miserator    et    misericors 
Dominus:  patiens,  et  multum 
misericors. 

9.  Suavis    Dominus   univer- 
sis  :  et  miserationes  ejus  super 
omnia  opera  ejus. 

10.  Confiteantur  tibi  Doinine 
omnia  opera  tua:  et  sancti  tui 
benedicant  tibi. 

1 1 .  Gloriam  regni  tui  dicent : 
et  potentiam  tuam  loquentur: 

12.  Ut    notam    faciant    filiis 
hominum  potentiam  tuam  :  et 
gloriam    magnificentiae     regni 
tui. 

13.  Regnum  tuum,   regnum 
omnium  saeculorum  :  et  dorni- 
natio  tua  in  omni  generatione 
et  generationem. 

14.  Fidelis  Dominus  in  om 
nibus  verbis  suis :  etsanctusin 
omnibus  operibus  suis. 

15.  Allevat  Dominus  omnes, 
qui  corruunt :    et  erigit  omnes 
elisos. 

16.  Oculi  omnium  in  te  spe- 
rant  Domine  :  et  tu  das  escam 
illorum  in  tempore  opportuno. 

17.  Aperis  tu  manum  tuam  : 
et  imples  omne  animal  bene- 
dictione. 

18.  Justus  Dominus  in  omni 
bus   viis    suis:    et    sanctus    in 
omnibus  operibus  suis. 

19.  Prope    est    Dominus 
omnibus     invocantibus    eum  : 
omnibus  invocantibus   eum  in 
veritate. 

20.  Voluntatem      timentium 
se    faciet :     et    deprecationem 
eorum     exaudiet :     et     salvos 
faciet  eos. 

21.  Custodit  Dominus  omnes 
diligentes  se  :  et  omnes  pecca- 
tores  disperdet. 


7.  They    shall    publish    the 
memory  of  the  abundance  of 
thy  sweetness :    and  shall  re 
joice  in  thy  justice. 

8.  The  Lord  is  gracious  and 
merciful:     patient    and    plen 
teous  in  mercy. 

9.  The  Lord  is  sweet  to  all : 
and  his  tender  mercies  are  over 
all  his  works. 

10.  Let    all    thy    works,    O 
Lord,  praise  thee :  and  let  thy 
saints  bless  thee. 

11.  They  shall  speak  of  the 
glory   of    thy   kingdom :    and 
shall  tell  of  thy  power : 

12.  To    make    thy    might 
known  to  the  sons  of  men  :  and 
the  glory  of  the  magnificence 
of  thy  kingdom. 

13.  Thy  kingdom   is  a  king 
dom  of  all  ages:  and  thy  do 
minion    endureth    throughout 
all  generations. 

14.  The  Lord    is  faithful   in 
all  his  words  :  and   holy  in  all 
his  works. 

15.  The  Lord  lifteth  up  all 
that  fall:    and  setteth  up  all 
that  are  cast  down. 

1 6.  The  eyes  of  all  hope  in 
thee,  O  Lord  :  and  thou  givest 
them  meat  in  due  season. 

17.  Thy   openest   thy  hand, 
and    lillest    with   thy   blessing 
every  living  creature. 

1 8.  The  Lord   is  just  in  all 
his  ways :  and  holy  in   all  his 
works. 

19.  The    Lord  is   nigh  unto 
all  them  that  call  upon    him  : 
to  all    that  call   upon   him  in 
truth. 

20.  He  will  do  the  will  of 
them   that  fear  him  :    and  he 
will  hear  their  praytr,  and  save 
them. 

21.  The    Lord    keepeth    all 
them  that  love  him  :    but   all 
the  wicked  he  will  destroy. 


Psalm  IIL—CXL  V.  of  Psalter.          505 

22.   Laudationem    Domini  22.  My   mouth    shall    speak 

loquetur   os    meum  :  et   bene-  the  praise  of  the  Lord  :  and  let 

dicat  omnis  caro  nominisancto  all  flesh  bless  his  holy  name 

ejus  in  saeculum,  et  in  sseculum  forever,  yea  forever  and  ever, 
saeculi. 

14.  "  Vcrbis."     Words,  or  Promises.1 

15.  "  Allmat"     According  to  the  Hebrew:  Sustentaf—Sus- 
tains.     Those  that  have  fallen  are  never  left  without  means  on 
the  part  of  God  to  raise  themselves. 

17.  "  Benedictione"     That  is  :  With  Thy  benefits.2 

18.  " /;/  omnibus  vii's  tuts!'     In  all   the  dispositions  of   his 
Providence. 

19.  "  Inveritate"     That  is  :  With  confidence.3 
21.  "  Peccatores"     Obstinate  sinners. 

PSALM  III.,  WHICH  is  PSALM  CXLV.  OF  THE  PSALTER. 

Addressing  himself  to  the  Jews,  captives  in  Babylon,  the  psalmist 
exhorts  them  to  hope  only  in  God  for  their  deliverance.4 

1.  LAUDA   anima   mea   Do-  i.   PRAISE  the  Lord,  O  my 
minum,  laudabo  Dominum   in  soul,  in  my  life   I   will   praise 
vita    mea:   psallam    Deo   meo  the   Lord:   I   will   sing  to  my 
quamdiu  fuero.  God  as  long  as  I  shall  be. 

2.  Nolite  confidere  in  prin-  2.    Put    not    your    trust    in 
cipibus :  in  filiis  hominum,  in  princes:    in    the    children    of 
quibus  non  est  salus.  men,  in  whom  there  is  no  sal 
vation. 

1  This  verse  is  not  found  in  the  present  Hebrew  text.  Bellarmine 
and  Bossuet  see  in  this  omission  an  evident  proof  of  the  alteration  of 
that  text. 

4  It  is  from  the  liberality  of  God  that  all  the  goods  that  we  enjoy  in 
this  life  come — not  only  food,  as  is  said  in  the  preceding  verse,  but  also 
clothing,  etc.,  and  he  gives  them  in  abundance  to  all  living  beings.  See 
Psalm  ciii. 

3  Even  Moses  has  said  :  Non  est  alia  natio  tarn  grandis,  qua  habeat 
decs  appropinqnantes  sibi,  sicut  Deus  nosier  adcst  citnctis  obsecrationibus 
nostris — Neither  is  there  any  other  nation  so  great,  that  hath  gods  so 
nigh  them,  as    our  God  is  present  to  all  our  petitions  (Dettt,  iv.  7). 
"  In  veritate"     This  expression  includes  all  the    conditions   that  our 
prayer  should  have  in  order  to  be  heard. 

4  Frailty  of  human  support,  and  motives  of  confidence  in  God.     The 
psalmist  begins  by  inviting  himself  to  praise  God:   Laitda,  anima  mea, 
Dominum.     What  follows  is  his  answer:  Yes,  I  will  praise,  etc. 


506 


Saturday  at  Vespers. 


3.  Exibit    spiritus    ejus,    et 
revertetur  in  terram  suam  :  in 
ilia  die  peribunt  omnes  cogita- 
tiones  eorum. 

4.  Beatus,  cujus  Deus  Jacob 
adjutor  ejus,  spes  ejus  in  Do 
mino    Deo    ipsius :    qui    fecit 
co3lum    et    terram,    mare,    et 
omnia,  quse  in  eis  sunt. 

5.  Oui  custodit  veritatem  in 
saeculum,  facit  judicium  inju- 
riam    patientibus :    dat   escam 
esurientibus. 

6.  Dominus    solvit    compe- 
ditos :  Dominus  illuminat  cse- 
cos. 

7.  Dominus  erigit  elisos,  Do 
minus  diligit  justos. ' 

8.  Dominus   custodit    adve- 
nas,  pupillum,  et  viduam  susci- 
piet :   et  vias  peccatorum  dis- 
perdet. 

9.  Regnabit  Dominus  in  sse- 
cula,  Deus  tuus  Sion,  in  gene- 
rationem  et  generationem. 


3.  His  spirit  shall  go  forth, 
and  he  shall   return    into   his 
earth :    in   that   day   all   their 
thoughts  shall  perish. 

4.  Blessed    is  he  who  hath 
the  God  of  Jacob  for  his  helper, 
whose  hope  is  in  the  Lord  his 
God  :  who  made  heaven   and 
earth,  the  sea,  and  all  things 
that  are  in  them. 

5.  Who   keepeth  truth  for 
ever  :  who  executeth  judgment 
for   them    that   suffer  wrong: 
who  giveth  food  to  the  hungry. 

6.  The    Lord    looseth   them 
that   are    fettered :    the    Lord 
enlighteneth  the  blind. 

7.  The  Lord  lifteth  up  them 
that  are  cast  down  :  the  Lord 
loveth  the  just. 

8.  The     Lord    keepeth    the 
strangers,  he  will  support  the 
fatherless  and  the  widow  :  and 
the  ways  of  sinners  he  will  de 
stroy. 

9.  The  Lord  shall  reign  for 
ever  :    thy  God,  O  Sion,  unto 
generation  and  generation. 


2.  Beware  of  putting  your  trust  in  the  powerful  of  this  world  ; 
they  are  but  men,  and  therefore  cannot  give  you  the  salvation 
that  you  expect. 

3.  They  are  but  men,  I  say  ;  one  day  their  spirit  will  go  forth, 
and  their  body  will  return  to  the  earth  from  which  they  were 
formed  ;  *  then  all  their  projects  will  come  to  an  end. 

5.  "  Qui  custodit  veritatem."  The  Lord  our  God  is  faithful 
in  keeping  his  word,  or  his  promises. 

8.  "  Custodit  advenas"  He  has  care  of  strangers,  who  are 
far  from  their  country.  "  Vias."  The  designs,  machinations, 
undertakings. 

1  "  Spiritus  ejus. "  That  is:  The  spirit  or  the  soul  of  each  one  of 
them.  "  Revertetur  in  terram  suam."  We  may  see  an  analogous 
passage  in  Psalm  ciii.  30. 


Psalm  IV.—CXL  VI.  of  Psalter.          507 


PSALM  IV.,  WHICH  is  PSALM  CXLVI.  OF  THE  PSALTER. 
Same  subject  as  in  the  preceding  psalm.1 


T.  LAUDATE  Dominum  quo- 
niam  bonus  est  psalmus  :  Deo 
nostro  sit  jucunda,  decoraque 
laudatio. 

2.  ./Edificans  Jerusalem  Do- 
minus  :  dispersiones  Israelis 
congregabit. 

T>.  Qui  sanat  contritos  corde  : 
et  alligat  contritiones  eorum. 

4.  Qui    numeral    multitudi- 
nem  stellarum:  et  omnibus  eis 
nomina  vocat. 

5.  Magnus  Dominus  noster, 
et  magna  virtus  ejus:  et  sapi- 
entise  ejus  non  est  numerus. 

6.  Suscipiens  mansuetos  Do- 
minus:  humilians'autem  peo 
catores  usque  ad  terrain. 

7.  Praecinite  Domino  in  con- 
fessione:    psallite  Deo  nostro 
in  cithara. 

8.  Qui  operit  coelum   nubi- 
bus  :  et  parat  terras  pluviam. 

9.  Qui  producit  in  montibus 
foenum  :    et   herbam    servituti 
hominum. 

10.  Qui  dat  jumentis  escam 
ipsorum :    et   pullis   corvorum 
invocantibus  eum. 

11.  Non  in  fortitudine  equi 
voiuntalem  habebit:  nee  in  ti- 
biis  viri  beneplacitum  erit  ei. 

12.  Beneplacitum  est  Domi 
no  super  timentes  eum :  et  in 
eis,  qui  sperant  super  miseri- 
cordia  ejus. 

i.  Let  all  praise  the  Lord,  because  to  praise  him  is  good  and 
profitable  to  ourselves ;  but  see  that  your  praises  are  acceptable 
to  God  and  worthy  of  his  majesty. 

1  Goodness,  wisdom,  power,  providence,  justice,  and   mercy  of  God. 


1.  PRAISE  ye  the  Lord,  be 
cause  psalm   is  good :   to  our 
God    be    joyful     and    comely 
praise. 

2.  The  Lord  buildeth  up  Je 
rusalem :    he    will    gather    to 
gether  the  dispersed  of  Israel. 

3.  Who  healeth  the  broken 
of  heart,  and  bindeth  up  their 
bruises. 

4.  Who  telleth  the  number 
of  the  stars :  and  calleth  them 
all  by  their  names. 

5.  Great  is  our  Lord,  and 
great  is  his  power:  and  of  his 
wisdom  there  is  no  number. 

6.  The   Lord  lifteth   up  the 
meek :    and    he    bringeth   the 
wicked    down    even    to    the 
ground. 

7.  Sing  ye  to  the  Lord  with 
praise:  sing  to  our  God  upon 
the  harp. 

8.  Who  covereth  the  heaven 
with  clouds,  and  prepareth  rain 
for  the  earth. 

9.  Who  maketh  grass  to  grow 
on  the  mountains,  and  herbs 
for  the  service  of  men. 

10.  \Vh<>    giveth    to    beasts 
their  food  :  and  to  the  young 
ravens  that  call  upon  him. 

n.  He  shall  not  delight  in 
the  strength  of  the  horse  :  nor 
take  pleasure  in  the  legs  of  a 
man. 

12.  The  Lord  taketh  pleasure 
in  them  that  fear  him  :  and  in 
them  that  hope  in  his  mercy. 


508  Saturday  at  Vespers. 

2.  The  Lord  will    rebuild   Jerusalem,  and  will    reunite   the 
people  of  Israel  who  are  scattered  among  the  nations.1 

3.  "  Contritos."     That  is  :  The  afflicted. 

4.  He  knows  the  number  of  the  stars,  and  he  gives  to  all  of 
them  their  names. 

10.  "  Invocantibus  eum"     That  by  their  cries  seem  to  call 
upon  him.2 

1 1 .  He  has  no  will  to  help  the  man  that  trusts  to  the  strength 
or  fleetness  of  his  horse:  nor  him  who  glories  and  confides  in 
the  agility  and  speed  of  his  legs. 

PSALM  V.,  WHICH  is  PSALM  CXLVII.  OF  THE  PSALTER. 

The  prophet  exhorts  the  people  to  thank  the  Lord  for  his  benefits. 
This  psalm  regards  the  Jews  now  returned  from  captivity,  in  the  sweet 
enjoyment  of  peace.3 

1.  LAUDA  Jerusalem  Domi-         i.  PRAISE  the  Lord,  O  Jeru- 
num  :  lauda  Deum  tuum  Sion.     salem  :  praise  thy  God,  O  Sion. 

2.  Quoniam  confortavit  seras         2.  Because  he  hath  strength- 

1  This  verse  may  be  understood  of  the  terrestrial  Jerusalem,  built 
again  after  the  captivity  of  Babylon  ;  but  we  may  also  understand  it  of 
the  spiritual  Jerusalem,  of  the  holy  Church,  and  of  the  celestial  Jerusa 
lem.      In  the  same  manner  can  the  two  following  verses  be  understood 
in  a  spiritual  sense:  God  with  tender  mercy  heals  the  wounds  of  peni 
tent  souls,  and  he  knows  all  those  that  are  predestined  to  shine  as  stars 
in  the  firmament  of  eternity  (Dan.  xii.  3;  Matt.  xiii.  43). 

2  This  means  that   if  God    hears   the    voice    of   animals,  great   and 
small,  that  invoke  him  in  their  wants,  he  will  with  greater  reason  hear 
men  (Matt.  vi.  26).      But  they  should  put  confidence  in  him,  and  not 
reckon  on  their  own  strength,  as  is  said  in  the  following  verses.     Verses 
8,  9,  and  10,  recall  to  mind  those  of  Psalm  ciii.  14,  15. 

3  It  is  interpreted  and  applied  differently;  the  sense  which  appears  to 
us  most  natural  is  this:  After  the  invitation  of  the  first  verse  the  psalm 
ist  says  that  it  is  God  who  gives  peace  and  abundance,  v.  2,  3;  that  it  is 
he  also  that  sends  trials,  sufferings,  typified  by  the  rigors  of  winter,  v. 
4,  5,6,  and  that  he  puts  an  end  to  them  when  it  pleases  him,  v.  7.     All 
the  nations  participate  more  or  less  in  these  goods  and  in  these  evils; 
but  a  privilege  eminently  distinguishes  the  people  of  God:    it  is  the 
happiness  of  knowing  his  holy  law,  v.  8,  9.     And  if  this  privilege  has 
been  great  for  the  people  of  Israel,  instructed  by  the  prophets,  how 
much  greater  is  it  for  the  new  people,  formed  by  the  divine  Master 
himself,  and  enriched  by  so  many  graces  ! 


Psalm  V.—CXLVIL  of  Psalter.          5°9 


portarum    tuarum: 
iiliis  tuis  in  te. 


benedixit 


3.  Qui  posuit  fines  tuos  pa 
ce  m :  et  adipe  frumenti  satiat 
te. 

4.  Oui  emittit  eloquium  su- 
um  terrae  :  velociter  currit  ser- 
rno  ejus. 

5.  Qui  dat  nivem  sicut  lanam: 
nebulam  sicut  cinerem  spargit. 

6.  Mittit  crystallum  suam  si- 
cut  buccellas  :  ante  faciem  fri- 
goris  ejus  quis  sustinebit? 

7.  Emittet  verbum  suurn,  et 
liquefaciet   ea :    flabit   spiritus 
ejus,  et  fluent  aquae. 

8.  Oui  annuntiat  verbum  su- 
um  Jacob:  justitias  et  judicia 
sua  Israel. 

9.  Non  fecit  taliter  omni  na- 
tioni :  et  judicia  sua  non  mani- 
festavit  eis. 


ened  the  bolts  of  thy  gates,  he 
hath  blessed  thy  children  with 
in  thee. 

3.  Who  hath  placed  peace  in 
thy   borders:    and    filled    thee 
with  the  fat  of  corn. 

4.  Who    sendeth    forth    his 
speech  to  the  earth :  his  word 
runneth  swiftly. 

5.  Who    giveth    snow    like 
wool:     scattereth     mists    like 
ashes. 

6.  He  sendeth  his  crystal  like 
morsels:  who  shall  stand  before 
the  face  of  his  cold? 

7.  He    shall    send    out    his 
word,  and  shall  melt  them  :  his 
wind  shall  blow,  and  the  waters 
shall  run. 

8.  Who  declareth   his  word 
to  Jacob:  his  justices  and  his 
judgments  to  Israel. 

9.  He  hath  not  done  in  like 
manner  to  every  nation:  and 
his    judgments    he    hath    not 
made  manifest  to  them. 


2.  "Benedixit"     That  is:  He  has  filled  with  good  things. 

4.  He  sends  his  commands,  and  they  arrive  promptly. 

5.  "Dat  nivem  sicut  lanam:'     That   is:    He   showers  down 
snow  from  heaven  in  such  quantities  to  benefit  the  earth,  that 
its  flakes  form  as  it  were  a  quilt  of  wool.     "Nebulam"     St. 
Jerome  translates:  Pruinam — Hoar-frost. 

6.  Moreover,  he  covers  the  earth  with  ice  as  with  pieces  of 
crystal ;  how  shall  he  that  is  exposed  to  so  great  cold  be  able 
to  endure  this?     "  Ante  faciem ."     A  Hebraism,  says   Bellar- 
mine,  for  Cor  am,  that  is,  in  its  presence. 

7.  Then  the  Lord  will  issue  another  command,  and  will  cause 
the  snow  to  melt  by  sending  forth  the  South  wind. 

8.  9.  "Verbum  suum  .  .  .justitias  et  judzcia  sua-"     That  is, 
his  precepts,  his  holy  law. 


Compline. 


Compline. 
PSALM  I.,  WHICH  is  PSALM  IV.  OF  THE  PSALTER. 

According  to  interpreters  this  psalm  was  composed  by  David,  happv 
to  see  himself  delivered  from  the  hands  of  Saul,  or  of  Absalom.  In  a 
mystical  sense  it  is  applied  to  Jesus  Christ  inasmuch  as  he  is  the  end  of 
the  law  and  of  the  prophets.1 


1.  CUM    invocarem,  exaudi- 
vit  me  Deus  justitise  mese :  in 
tribulatione  dilatasti  mihi. 

2.  Miserere   mei,   et   exaudi 
orationem  meam. 

3.  Filii  hominum  usquequo 
gravi  corde  ?   ut  quid  diligitis 
vanitatem,  et  quseritis  menda- 
cium  ? 

4.  Et  scitote  quoniam  miri- 
ficavit   Dominus   sanctum    su- 
um :    Dominus    exaudiet    me, 
cum  clamavero  ad  eum. 

5.  Irascimini,  et  nolite  pec- 
care:    quse  dicitis  in  cordibus 
vestris,  in  c  u  b  i  1  i  b  u  s  vestris 
compungimini. 

6.  Sacrificate  sacrificium  jus- 
titiae,  et   sperate    in    Domino. 
Multi    dicunt:    Quis    ostendit 
nobis  bona? 

7.  Signatum  est   super   nos 
lumen  vultus  tui  Domine:  de- 
disti  Isetitiam  in  corde  meo. 


1.  WHEN  I  called  upon  him, 
the  God  of  my  justice  heard 
me:    when   I   was  in  distress, 
thou  hast  enlarged  me. 

2.  Have  mercy  on  me  :  and 
hear  my  prayer. 

3.  O  ye  sons  of  men,   how 
long  will  you  be  dull  of  heart? 
why  do  you  love  vanity,  and 
seek  after  lying? 

4.  Know  ye    also    that    the 
Lord  hath  made  his  holy  one 
wonderful :  the  Lord  will  hear 
me  when  I  cry  unto  him. 

5.  Be  ye  angry,  and  sin  not : 
the  things  ye  say  in  your  hearts, 
be  sorry  for  upon  your  beds. 

6.  Offer  up  the  sacrifice  of 
justice,  and  trust  in  the  Lord. 
Many  say:    Who   sheweth    us 
good  things? 

7.  The  light  of  thy  counte 
nance,  O  Lord,  is  signed  upon 
us:   thou  hast  given  gladness 
in  my  heart. 


1  Jesus  Christ,  of  whom  David  was  a  figure,  is  properly  the  Saint  of 
God,  the  Saint  by  eminence,  he  whom  God  has  glorified  above  every 
one  else  in  a  wonderful  manner,  v.  4;  our  Master  and  our  Model,  he 
reminds  us  at  first  of  the  efficacy  of  prayer:  then  he  exhorts  us  to 
detach  ourselves  from  the  goods  of  this  world,  to  flee  from  sin,  to 
practise  virtue,  and  to  seek  only  justice,  sanctity,  by  putting  our  whole 
confidence  in  God. 


Psalm  I— IV.  of  Psalter.  5 1 1 

8.  A  fructu  frumenti,  vini  et        8.  By  the  fruit  of  their  corn, 
olei  sui  multiplicati  sunt.  their  wine   and   oil,  they   are 

multiplied. 

9.  In  pace  in  idipsum  dor-        9.  In  peace  in  the  self  same 
miam,  et  requiescam  ;  I  will  sleep,  and  I  will  rest. 

10.  Quoniam  tu  Domine  sin-         10.  For  thou,  O  Lord,  singu- 
gulariter    in    spe    constituisti     larly  hast  settled  me  in  hope, 
me. 

1.  When  I  called  upon  my  God,  he  heard  me,  he  who  is  the 
defender  of  my  innocence :  Yea,  Lord,  when  I  was  in  tribula 
tion,  Thou  didst  enlarge  my  heart  by  Thy  consolations. 

2.  Continue,  then,  to  have  pity  on  me,  and  hearken  to  my 
prayers  whenever  I  have  recourse  to  Thee. 

3.  "Usquequo  gravi  corde?"     How  long  do  you  wish  to  have 
your  heart  thus  heavy,  that  is,  so  bowed  down  to  earth,  and 
inclined  to  earthly  passions?     "Vanitatem  .  .  .  mendacium" 
Vain  and  deceitful  things,  false  goods. 

4.  Know  that  the  Lord  has  made  his  holy  one  admirable, 
that  is,  me  his  servant,  whom  he  has  sanctified  as  King  and 
Prophet ;  he  will,  therefore,  continue  to  hearken  to  me  when 
ever  I  shall  have  recourse  to  him  in  prayer. 

5.  If  you  become  angry,  take  care  not  to  commit  sin,  that  is, 
be  angry  with  a  just  anger,  when  the  honor  of  God  or  your 
own  duty  require  you  to  do  so,  and  then  do  not  be  disturbed. 
St.  Paul  says  :  Irascimmi,  et  nolite  pcccare;  sol  non  occtdat  super 
iracundiam  vestram — Be  angry,  and  sin  not.     Let  not  the  sun 
go  down  upon  your  anger  (Epk.  iv.  26).     And   if  your  con 
science  reproaches  you  for  having  yielded  to  some  fit  of  pas 
sion,  then  retire  to  your  chambers  at  night,  and  ask  God's 
pardon  with  compunction.     "  Compungtmini. "     According  to 
the  Chaldee  :  Denm  apud  vos  cogitate — Think  with  yourselves 
on  God. 

6.  Offer  to  God  the  sacrifice  of  justice,  that  is,  of  a  just  life, 
and  put  all  your  trust  in  the  Lord.     "  Quis  ostendit  nobis  bonaf" 
Interpreters  refer  these  words  to  the  followers  of  David,  who, 
seeing  themselves  persecuted  with  him,  said  :  When  shall  we 
recover  peace  ?     According  to  Bellarmine,  we  can  explain  them 
in  two  ways — either  by  supposing  them  as  coming  from  the 
mouth  of  worldlings,  who  make  but  little  account  of  heavenly 
goods,  and  say  :  Who  has  ever  come  back  from  the  other  world 
to  tell  us  of  these  goods,  which  we  do  not  see  ?     Or  else  :  What 


512  Compline. 

is  this  holiness,  this  justice,  which  you  so  much  recommend  to 
us?  who  will  show  us  the  way  to  acquire  them  ? 

7.  "  Stgnatum  est."     According  to  the  Hebrew  :  Eleva — Lift 
up;  or:  Elevatum  est  ut  signum — Is  lifted  up  as  a  sign  ;  which 
comes  to  the  same  thing.     The  sense,  then,  of  the  verse  is: 
Thou  hast  shown  us  the  light  of  Thy  face,  that  is,  Thy  good 
ness,  and  thereby  Thou  hast  rejoiced  my  heart.1 

8.  That  is :  I  behold  my  enemies  multiplying  with  the  good 
things  that  they  enjoy. 

9.  But  for  me,  confiding  in  Thy  goodness,  I  shall  continue 
to  sleep  and  to  repose  in  peace. 

10.  "  Singular iter."     In  a  singular  manner.     According   to 
the  Greek  :  Solitarie.     That  is  as  much  as  to  say  :  Thou  takest 
care  of  me  as  if  Thou  hast  none  else  than  me  to  look  after. 

PSALM  II.,  WHICH  is  PSALM  XXX.  OF  THE  PSALTER. 
Here  the  first  six  verses  of  the  Psalm  xxx:  In  te,  Domine,  speravi, 
page  93,  are  read. 

PSALM  III.,  WHICH  is  PSALM  XC.  OF  THE  PSALTER. 
The  psalmist  here  exhorts  those  that  have  put  all  their  hope  in  God 
to  fear  no  danger.     This  psalm  is  somewhat  in  the  form  of  a  dialogue; 
for  the  psalmist,  the  just  man,  and  God  himself  speak  successively.2 

i.  Qui  habitat  in  adjutorio  i.  HE  that  dwelleth  in  the 
Altissimi,  in  protectione  Dei  aid  of  the  most  High,  shall 
cceli  commorabitur.  abide  under  the  protection  of 

the  God  of  Jacob. 

1  It  is  an  answer  to  the  previous  question  :  Quis  ostendit  nobis  bona  ? 
Some  explain  this  verse  differently  by  the  words  :  Lumen  vidtus  tui — 
The  light  of  Thy  countenance.     They  understand  the  light  of  natural 
reason,  impressed — signatum — on  the  superior  part  of  the  human  soul, 
which  is  created  after  the  image  of  God  ;  this  light  is  given  to  all  men, 
that  they  may  be  able  to  distinguish  the  true  goods  from  those  that  are 
false,  as  well  as  the  way  that  leads  to  true  happiness;  but  not  all  walk 
this  way;  hence  the  just  man  says  in  the  singular  number:  "  In  cordc 
meo?'  not  In  cordibus  nostris.     Interior  joy  is  the  inheritance  of  a  good 
conscience. 

2  The  prophet,  v.  i,  announces  his  proposition,  and  says,  v.  2,  part 
first,  how  one  enters  this  asylum  of  divine  protection.     The  just  man, 
v.  2,  3,  declares  that  he  is  in  this  disposition.     Then,  v.  4  to  13,  the 
prophet  describes  to  him  the  favors  that  he  will  enjoy.     Finally,  God 
confirms  and  completes  this  picture  by  magnificent  promises, 


Psalm  IIL—XC.  of  Psalter. 


2.  Dicet  Domino:  Susceptor 
meus  es  tu,  et  refugium  ineum  : 
Deus  meus  sperabo  in  eum. 

3.  Quoniam     ipse     liberavit 
me  de  laqueo  venantium,  et  a 
verbo  aspero. 

4.  Scapulis  suis  obumbrabit 
tibi:    et  sub  pennis  ejus  spe- 
rabis. 

5.  Scuto  circumdabit  te  veri- 
tas  ejus  :  non  timebis  a  timore 
nocturno. 

6.  A  sagitta  volante  in  die,  a 
negotio  perambulante  in  tene- 
bris  :  ab  incursu,  et  daemonic 
meridiano. 

7.  Cadent  a  latere  tuo  mille, 
et  decem  millia  a  dextris  tuis  : 
ad  te  autem  non  appropinqua- 
bit. 

8.  Vcrumtamen    oculis    tuis 
considerabis :  et  rctributionem 
peccatorum  videbis. 

9.  Quoniam    tu   es    Domine 
spes  mea  :  altissimum  posuisti 
refugium  tuum. 

10.  Non   accedet  ad  te  ma- 
lum  :  et  flagellum  non  appro- 
pinquabit  tabernaculo  tuo. 

11.  Quoniam    Angelis     suis 
mandavit  de  te :  ut  custodiant 
te  in  omnibus  viis  tuis. 

12.  In  manibus  portabunt  te  : 
ne  forte  offendas  ad   lapidem 
pedem  tuum. 

13.  Super  aspidem  ct  basilis- 
cum  ambulabis  :  et  conculcabis 
leonem  et  draconem. 

14.  Quoniam  in  me  speravit, 
liberabo  eum  :  protegam  cum. 
quoniam     cognovit      n  o  m  e  n 
rneum. 

15.  Clamabit  ad  me,  et  ego 
exaudiam  eum:  cum  ipso  sum 
in  tribulatione  :   eripiam  eum, 
et  glorificabo  eum. 

33 


2.  He  shall  say  to  the  Lord  : 
thou  art  my  protector,  and  my 
refuge:  my  God,  in  him  will  I 
trust. 

3.  For  he  hath  delivered  me 
from  the  snare  of  the  hunters : 
and  from  the  sharp  word. 

4.  He  shall  overshadow  thee 
with  his  shoulders  :  and  under 
his  wings  shalt  thou  trust. 

5.  His    truth   shall   compass 
thee  with  a  shield  :  thou  shalt 
not  be  afraid  for  the  terror  of 
the  night ; 

6.  Of  the  arrow  that  flieth  in 
the  day,  of  the   business  that 
walketh  about  in  the  dark :  of 
invasion,  or  of  the   noon-day 
devil. 

7.  A  thousand   shall  fall   at 
thy  side,  and  ten  thousand  at 
thy   right   hand :    but   //   shall 
not  come  nigh  thee. 

8.  But   thou   shalt  consider 
with  thy  eyes:   and  shalt  see 
the  reward  of  the  wicked. 

9.  For  thou,  O  Lord,  art  my 
hope  :  thou  hast  made  the  most 
High  thy  refuge. 

10.  There  shall  no  evil  come 
to  thee:  nor  shall  the  scourge 
come  near  thy  dwelling. 

n.  For  he  hath  given  his 
Angels  charge  of  thee ;  to  keep 
thee  in  all  thy  ways. 

12.  In  their  hands  they  shall 
bear  thee  up;    lest  thou  dash 
thy  foot  against  a  stone. 

1 3.  Thou  shalt  walk  upon  the 
asp  and  the  basilisk  :  thou  shalt 
trample  under  foot  the  lion  and 
the  dragon. 

14.  Because  he  hath  hoped 
in  me,  I  will  deliver  him  :  I  will 
protect  him,  because  he  hath 
known  my  name. 

15.  He  shall  cry  to  me,  and  I 
will   hear  him  :  I  am  with  him 
in  his  trouble  :    I  will   deliver 
him,  and  I  will  glorify  him. 


5 1 4  Compline. 

16.  Longitudine  dierum  re-  16.  I  will  fill  him  with  length 
plebo  eum  :  et  ostendam  illi  of  days  :  and  will  shew  him  my 
salutare  meum.  salvation. 

i.  He  that  lives  in  the  confidence  of  the  help '  of  God  shall 
be  assured  of  his  protection. 

3.2  "  Venantmm"  That  is  :  Of  enemies  who  sought  to  make 
me  their  prey.  "A  verbo  aspero"  Some  interpret  this  of  every 
calamity;  Bellarmine,  with  others,  understands  it  of  the  con 
demnation  of  the  reprobate,  that  is,  of  the  sentence  of  eternal 
death. 

4.  If  thou  trustest  in  the  Lord,  he  will  cover  thee  with  his 
shoulders,  that  is,  with  his  wings,  and  under  the  wings  of  his 
protection  thou  mayest  hope  to  be  sheltered  from  every  danger. 

5,  6.   "Veritas  ejus."     The  faithfulness  of  his  promises.     "A 
timore  nocturno."     Of  the  secret  plots  of  thy  enemies.     "A 
sagitta  volante  in  die, "     Of  arrows  that  shall  be  shot  at  thee 
unexpectedly  during  the  day,  that  is,  sudden  and  unforeseen 
dangers.     "A  negotio  pcrambulante  in  tenebris."     All   hurtful 
things    brought   about   by  unknown   causes.     "  Ab   incursu  et 
dccuwnio  meridiano"     Of  any  assault  of  the  devil,  made  with 
open  attack    in   the   middle  of   the   day.     In  a  word,  as    St. 
Augustine  says,  if  God  protects  thee,  thou  wilt  not  have  to 
fear  any  evil  planned  against  thee,  by  day  or  by  night,  in  public 
or  in  private,  whether  on  the  part  of  men  or  of  demons. 

7.  Thou  shalt  see  thy  enemies  fall  around  thee  in  great  num 
ber,  and  they  will  not  be  able  to  hurt  thee.3 

8.  With  thy  eyes  thou  shalt  see  the  protection  of  God  over 
thee,  and  the  vengeance  that  he  will  take  of  thy  unjust  perse 
cutors. 

1  "In  adjutorio."*    St.  Jerome  translates:  In  abscondito:  In  the  secret 
or  hiding  place. 

2  "  Liberavit"     In  the  Hebrew  and  in  the  Greek  this  is  in  the  future 
tense:   Liberabit;  which  joined  to  the  preceding  words,  signifies:  I  hope 
that  he  will  deliver  me. 

3  Bellarmine,  with  St.  Augustine,  gives  the  following  explanation  as 
more  true,  more  simple,  and   more   literal :    Among  thy  fellow-corn 
batants  in  life  thou  wilt  see  a  great  number  fall  on  thy  left  hand,  that 
is,  in  adversity,  and  a  still  greater  number  at  thy  right,  that  is,  in  pros 
perity,  without  thyself  receiving  any  injury. 


Psalm  IIL—XC.  of  Psalter.  5 1 5 

9.  And  whereas  thou  hast  trusted  in  the  Lord,  saying:   O 
Lord,  thou  art  my  hope ;  thou  hast  procured  for  thyself  a  most 
high  refuge,  that  is,  one  most  safe,  wherein  thou  hast  nothing 
to  fear.1 

10.  Know  that  here  no  evil  shall  happen  to  thee,  and  no 
scourge  shall  come  nigh  thy  dwelling. 

11.  12.  For  the  Lord  has  commended  thee  to  his  angels,  that 
they  may  guard  thee  in  all  thy  ways  :  if  even  thou  art  in  some 
perilous  road,  they  will  bear  thee  up  in  their  hands,  so  that  thy 
feet  may  not  chance  to  stumble  against  any  stone  of  scandal, 
that  is,  any  dangerous  occasion  of  sin.2 

13.  That  is:  Thou  wilt  have  nothing  to  fear  from  evil  en 
counters.     In  a  spiritual  sense,  by  the  asp  is  understood  the 
demon  who  inspires  despair;  by  the  basilisk,  the  demon  who 
inspires  presumption;   by  the  lion,  pride;  and  by  the  dragon, 
attachment  to  earthly  goods. 

14.  "Cognovit"     He  has  known  and  invoked. 

16.  I  will  give  him  a  long  life,  and  will  make  him  enjoy  the 
health  and  salvation  that  I  shall  bestow  upon  him  in  this  life, 
and  eternal  salvation  which  I  reserve  for  him  in  the  next. 

1  "  Quoniam"     Many  interpreters  understand  the  verb  Dixisti,  and 
read   thus:    Quoniam   dixisti .     Tu  es,   Domine,  spes    mea ;    ideo  .    .   . 
"  Altissimum"     According  to  the  Hebrew  and  the  Greek  this  word 
is  here  a  substantive  :  The  Most   High  ; — so  that  the  phrase  means  : 
Thou  hast  chosen  the  most  High  for  thy  refuge. 

2  Bellarmine  says  that  this  verse  is  quite  metaphorical.     "  Manibus." 
The  hands  of  the  angels  are  their  intelligence  and  will.      "  Lapidetn." 
The  stones  are  the  difficulties  to  be  met  with  in  the  course  of  life,  as 
scandals,    temptations,   persecutions,    etc.      "  Pedcm"     The    feet   are, 
with  St.  Augustine  and  St.  Bernard,  human  affections,  especially  love 
and  fear. 

3  In  these  last  three  verses  God  himself  confirms  what  precedes  by 
eight  promises,  four  of  which  regard  this  present  life  :  Liberabo  eum, 
Protegam  cum,  Exaudiam  cum,  Cum  ipso  sum.     The  four  others  relate 
to  a  glorious  eternity  :  Eripiam  eum,  Glorijicabo  eum,  Longititdine  die- 
rum  replebo  eum,  Ostendam  illi  salutare  meum;  that  is:  I  will  draw  him 
from  this  world  of  tribulation,  and  I  will  raise  him  to  the  abode  of 
glory;  there  his  life  will  have  no  longer  an  end,  and  he  will  enjoy  a 
happiness  that  I  enjoy  myself. 


516 


Compline. 


PSALM  IV.,  WHICH  is  PSALM  CXXXIII.  OF  THE  PSALTER. 
The  prophet  here  exhorts  the  priests  and  levites  to  praise  the  Lord 
and  to  pray  for  the  people.1 

i .  ECCE  nunc  benedicite  Do- 
minum,  omnes  servi  Domini: 


2.  Qui  statis  in  domo  Domi 
ni,  in  atriis  domus  Dei  nostri. 

3.  In  noctibus  extollite  ma 
tt  us  vestras  in  sancta,  et  bene 
dicite  Dominum. 

4.  Benedicat  te  Dominus  ex 
Sion,  qui  fecit  ccelum  et  ter 
rain. 


1.  BEHOLD  now  bless  ye  the 
Lord,  all   ye   servants   of   the 
Lord  : 

2.  Who  stand  in  the  house 
of  the  Lord,  in  the  courts  of  the 
house  of  our  God. 

3.  In  the  nights  lift  up  your 
hands  to  the  holy  places,  and 
bless  ye  the  Lord. 

4.  May  the  Lord,  out  of  Sion, 
bless   thee,    he    that    made 
heaven  and  earth. 


4.  "  Te."  This  pronoun  applies  to  the  assembly  of  those 
whom  the  prophet  exhorts  to  praise  God.  "Ex  Sion."  From 
Mount  Sion  where  he  takes  up  his  abode. 


THE  CANTICLE  OF  SIMEON. 

The  holy  old  man  Simeon  intoned  this  canticle  while  he  held  in  his 
arms  the  Infant  Jesus  whom  the  Blessed  Virgin  had  brought  into  the 
Temple  to  present  him  to  God. 


1.  NUNC   dimittis    servum 
tuum  Domine,  secundum  ver- 
bum  tuum  in  pace: 

2.  Quia  viderunt  oculi    mei 
salutare  tuum, 

3.  Quod  parasti  ante  faciem 
omnium  populorum. 

4.  Lumen    ad    revelationem 


1.  Now   thou    dost    dismiss 
thy  servant,  O  Lord,  according 
to  thy  word  in  peace. 

2.  Because    my   eyes    have 
seen  thy  salvation, 

3.  Which  thou  hast  prepared 
before  the  face  of  all  peoples  : 

4.  A  light  to  the  revelation 


Gentium,  et  gloriam  plebis  tuse     of  the  gentiles,  and  the  glory 
Israel.  of  thy  people  Israel. 

i.  Now,  dost  Thou  let  Thy  servant  depart  in  peace  from  this 
life,  according  to  Thy  promise.2 

1  This  psalm  is  the  last  of  the  fifteen  which  are  called  Gradual 
psalms.  See  note  of  Psalm  cxix.,  page  465. 

-  The  holy  old  man  sighed  after  the  end  of  his  exile  on  this  earth,  so 
full  of  misery  and  dangers  ;  but  the  Holy  Ghost  had  revealed  to  him 
(Luke,  ii.  26)  that  he  would  not  die  before  he  had  seen  the  Messias  ; 
therefore,  seeing  this  happy  condition  accomplished,  and  regarding  as 


The  Canticle  of  Simeon.  5  i  7 

2.  "Salutare  tuum"    The  Saviour  whom  Thou  hast  sent. 

3.  Whom  Thou  hast  set  forth  in  the  sight  of  all  the  people. 

granted  the  grace  that  he  solicited,  he  says  with  assurance  :  "  Nunc  di- 
mittis"  Then  he  announces  the  providential  destiny  of  the  divine 
Infant  who  had  come  to  enlighten  and  to  save  all  nations.  We  may 
compare  this  prophecy  with  those  that  we  read  in  the  Magnificat,  page 
459,  and  in  the  Benedictus,  page  344,  where  the  conversion  of  the  Gen 
tiles  is  announced  in  terms  less  explicit.  Cornelius  a  Lapide  says  that 
this  canticle  is  recited  every  evening,  to  remind  us  of  death  before 
sleep,  which  is  the  image  of  death,  and  in  order  that  we  may  prepare 
for  it  by  desiring  it,  after  the  example  of  St.  Simeon. 


INDEX 

TO   REMARKABLE   EVENTS. 


AARON,  associated  with  Moses,  page  220,  304;  regarded  as  the  chief  of 
the  sacerdotal  order,  311,  398,  457,  482.  Difference  between  his 
priesthood  and  that  of  Melchisedech,  449. 

AIM  of  this  work,  18. 

AUTHOR  of  the  Psalms,  21. 

ABRAHAM:  promises  that  God  made  to  him,  and  their  accomplishment, 
303,  344,  460. 

ANGELS,  ministers  of  God,  297;  invited  to  praise  him,  295,  338,  339. 
They  protect  men  who  put  their  confidence  in  God,  513. 

ARK  of  the  covenant,  withdrawn  from  Silo  and  delivered  to  the  Philis 
tines,  228,  399;  transported  to  Mount  Sion,  144,  181,  278  ; 
established  in  the  Temple,  399. 

ASCENSION  of  Jesus  Christ  into  heaven,  144,  181,  404. 

B 

BABYLON:  prediction  of  the  captivity  of  the  Israelites  and  of  their 
deliverance,  376,  505,  507;  their  affliction  in  their  exile,  487;  they 
ask  and  hope  for  their  return,  237,  360,  469,  477;  their  joy  on 
hearing  that  they  were  going  to  be  delivered,  468,  471;  thanks 
giving  after  their  deliverance,  470,  508. 


CANTICLE  of  the  three  children  in  the  furnace,  337;  of  Zachary  at  the 
birth  of  his  son,  344;  of  Isaias,  353;  of  Ezechias,  356;  of  Anna, 
mother  of  Samuel,  362;  of  Moses  after  his  passage  through  the 
Red  Sea,  369;  of  Habacuc,  376;  of  Moses  before  his  death,  388; 
of  the  Blessed  Virgin,  459;  of  Simeon,  516. 

CHERUBIM,  regarded  as  the  throne  of  God,  69,  237,  284,  286. 

CHURCH,  Queen,  Spouse  of  Jesus  Christ,  138;  and  his  heritage,  473;  to 


52o  Index. 

it  were  first  called  the  Israelites,  and  then  all  the  people,  400;  it 
replaces  the  Synagogue,  323.  Its  combats  and  victories,  68,  85,  88, 
142,  146,  163,  169,  172,  174,  181,  216,  258,  353,  475;  its  prayers  in 
persecutions,  209,  235,  246,  469,  495,  497;  Jesus  Christ  speaking 
in  the  person  of  the  Church,  his  mystical  body,  121,  129,  194, 
489,  501. 

COMPOSITION  of  the  Psalms,  25. 

CONFIDENCE  in  God  in  persecutions,  55,  57,  83,  399,  457,  466,  470,  505, 
507;  after  sin,  see  God,  his  mercy,  and  Penance. 

CONTRADICTION,  place  of  the  second  miracle  of  water  drawn  from  a 
rock,  242,  312. 

CREATION,  marvels  that  God  wrought  in  it,  297,  333,  340,  485. 

CLOUD  which  protected  the  Israelites,  305. 

CALF,  golden,  adored  in  the  desert,  311. 

D 

DAVID,  author  of  nearly  allthe  psalms,  21.  He  is  chosen  by  God  to 
govern  his  people,  228;  persecuted  by  Saul,  43,  83,  85,  132,  165, 
169,  346,  397,  495,  499;  in  danger  among  the  Philistines,  163.  He 
protests  against  the  accusation  of  pride  and  of  ambition,  478.  His 
confidence  in  God,  176,  177.  His  prayers  in  the  pains  that  he 
suffers,  255,  260,  333,  346,  374,  403,  465,  497.  He  sighs  for  a 
sight  of  the  Tabernacle,  83,  249  His  thankfulness  after  deliver 
ance,  189,  510;  after  an  illness,  90.  His  prayers  to  obtain  the 
victory,  78,  169,  323,  501;  his  thankfulness  after  having  obtained 
it,  49,  68,  80,  216,  398,  462,  463.  His  penance  after  sin,  see 
Penance.  He  is  persecuted  by  Absalom,  41,  93,  159,  195,  374. 
His  vow  of  building  a  temple  to  the  Lord,  479.  Promises  that 
God  made  to  him,  264,  480. 

DEATH:  the  just  desire  it,  83,  132,  219,  249,  355,  360,  465,  485;  they 
fear  only  a  bad  death,  148. 


EGYPT,  plagues  with  which  God  afflicted  it,  226,  304,  369,  485. 
EPHRAIM,  tribe,  for  all  the  people,  229,  239. 
EUCHARIST,  prefigured  by  the  manna,  230,  451. 


FEAR  of  God,  beginning  of  wisdom,  453;  it  is  holy,  76.  We  should 
fear  God,  35,  60,  100,  414;  happy  those  that  fear  him,  95,  103, 
295,  406,  451,  457,  459,  474,  504,  508. 


Index.  5  2  i 


GENTILES,  their  folly  in  trusting  in  idols,  275,  456,  483;  their  conver 
sion  asked  of  God,  336;  and  predicted,  138,  199  250,  258,  323, 
344,  418,  516;  their  joy  and  gratitude  when  they  were  delivered 
from  the  slavery  of  the  devil,  179,  353. 

GOD,  eternal  and  unchangeable,  291,  365,  385,  502.  Invitation  to 
praise  him,  29,  100,  284,  286,  303,  318.  337,  339,  385,  398,  455, 
465,  483,  507.  Praises  for  his  power,  his  wisdom,  his  goodness, 
46,  68,  75,  93,  100,  181,  264,  297,  310,  333,  411,  455,  483,  485, 
489>  503,  507.  He  helps  him  that  invokes  him,  68,  290,  218,  466, 
504,  510.  His  Providence,  102,  274,  297,  303,  363,  455,  466,486, 
491,  504,  505,  506,  508:  his  mercy,  294,  313,  319,  344,  346,  398, 
405.  459,  477,  485,  503;  his  justice,  49,  57,  83.  214,  276,  388,  459; 
his  law,  77,  420,  504.  See  Israel,  Promises,  Sacrifice, 

GOODS,  earthly,  their  vanity,  121,  148,  477,  502,  510. 

GOSPEL,  its  preaching,  88. 

H 

HEAVEN,  abode  of  the  Blessed;  who  are  those  that  are  admitted  there, 

61,  403.     Desire  for  heaven,  see  Death. 
HEBREW,  original  text,  its  value,  22,  23,  47,  505. 
HUMILITY:  man  humbles  himself  before  God,  and  he  is  heard,    102, 

121,  291,  347,  463.    God  protects  and  raises  up  the  humble,   70, 

103,  455,  459,  489. 


IDEA,  general,  of  the  psalms,  17. 

IDOLS,  images  of  the  devils,  278;  their  inanity,  456,  484. 

IMPIOUS,  see  Sinner. 

INTELLIGENCE  of  the  works  of  God:  woe  to  him  who  does  not  wish  to 
understand  them,  86,  149. 

ISRAEL,  people  chosen  by  God  for  his  inheritance,  483.  Their  sojourn 
in  Egypt,  slavery,  and  deliverance,  304,  319,  369.  Their  entrance 
and  establishment  in  the  Promised  Land,  227,  371,  380,  483,  486. 
Their  groans  and  the  recourse  they  had  to  God  in  their  afflictions, 
136,  209,  235,  237,  246,  252,  319,  465.  See  Babylon.  Their 
gratitude  after  deliverance,  179,  216,  353,  369,  470;  for  old  favors, 
297,  310,  483,  485;  for  the  blessings  of  peace,  508.  Admonitions 
and  reproaches  on  account  of  their  ingratitude,  223,  242,  310,  388; 
chastisements,  225,  228,  242,  311,  319.  Their  abandonment  pre 
dicted,  321,  326,  378,  390. 


522  Index. 

J 

JOHN  THE  BAPTIST,  St.,  his  mission,  344. 

JEROME,  St,,  corrected  the  Vulgate  from  the  Septuagint  version  and 
afterwards  made  another  translation  from  the  Hebrew  text,  23. 

JERUSALEM,  or  Sion,  chosen  by  God,  228,  258,  360,  480;  house  of  the 
Lord,  happy  abode,  168;  protected  and  favored,  146,  508;  raised 
again  after  the  captivity  of  Babylon,  473,  507. 

JESUS  CHRIST:  prayer  to  obtain  his  coming,  336.  He  is  called  Orient, 
344;  and  the  Corner-stone,  400.  His  life  and  his  reign,  34,  47,  138, 
191,  199,  252,  266,  344,  362,  446,  480;  his  priesthood,  446;  his 
victory  over  the  devil,  49,  377;  and  over  all  his  enemies,  169,  325, 
377,  446;  his  benefits,  353.  See  Passion,  Ressurrection,  Ascension, 
Redemption,  Church.  His  second  coming,  152,  280.  Invitation  to 
praise  him,  29,  278,  283,  284. 

JOSEPH:  his  providential  mission  in  Egypt,  303;  his  name,  with  or  in 
stead  of  that  of  Jacob,  designates  the  whole  people,  220,  237,  242. 

JUDA,  tribe  preferred  to  that  of  Ephraim,  228. 

JUDGE,  or  prince  of  the  earth,  see  Kings. 

JUDGMENT,  last,  152,  244,  343,  447. 

JUST  MAN:  his  character,  60,  121,  351,  403,  409,  453;  his  confidence  in 
God,  55,  83,  93,  163,  165,  176,  360,  399,  466,  470,  510,  512;  his 
goodness,  31,  49,  76,  no,  203,  351,  385,  411,  453,  474,  492,  496; 
his  duty  to  praise  God,  100.  His  prayers  in  afflictions,  43,  58,  85, 
105,  159,  174,  194,  195,  255.  260,  355,  356,  397,  405,  465,  497;  his 
thanksgiving  after  deliverance,  68,  90,  362,  398.  He  is  exhorted 
to  persevere,  112.  He  desires  the  end  of  his  exile  here  below,  see 
Death. 

JUSTICE,  divine,  see  God. 

K 

KINGS:  it  is  in  vain  that  they  wish  to  oppose  God's  designs,  33;  admo 
nitions  and  reproaches  that  God  addresses  to  them,  244;  conduct 
that  they  should  observe,  287,  489. 


LAW,  divine:  praise  of  its  qualities  and  its  benefits,  prayers  to  observe 
it  perfectly,  75,  420;  blessings  promised  to  those  that  observe  it, 
474;  to  know  it  is  a  privilege  of  the  people  of  the  God,  508. 

LAND,  PROMISED:  God  established  his  people  there,  227,  369,  377. 

LIFE,  human,  transient  and  miserable,  295,  365,  501. 


Index.  523 

M 

MAN:  goodness  of  God  towards  him,  43,  294,  504,  507;   his  frailty, 

295.  S^S.  5OI>  5°5-     Seeyw.tf  and  Sinner. 
MANNA  sent  to  the  Israelites  in  the  desert,  225,  451. 
MEAT  sent  to  the  Israelites  in  the  desert,  225,  305. 
MELCHISEDECH,  figure  of  Jesus  Christ,  446. 
MESSIAS,  see  Jesus  Christ. 
MERCY,  divine,  see  God. 
MOSES,  leader  of  the  people  of  God,  223,  294,  304;  he  intercedes  for 

the  people  and  saves  them,  311;  his  prayer,  365;  the  people  rise 

against  him,  311,  312;  his  fault  and  his  punishment,  312;  his  two 

canticles,  369,  388. 

N 

NATURE,  marvellous  work  of  the  Creator,  297,  333,  385;  it  is  invited  to 
praise  God,  337,  339. 

O 

OFFICE,  divine,  holy  and  useful  occupation,  15,  17,  27;  among  those 
that  recite  it,  there  are  many  who  do  not  understand  Latin,  15; 
how  to  recite  it,  26. 

OATH,  imprecatory,  formula,  31,  264,  479,  488. 


PASSION  of  Jesus  Christ,  40,  83,  189,  413,  447.  4^3.  466;  his  prayer  in 
persecution,  105,  121,  129,  159,  177,  IQ4.  2O9-  260;  in  the  sepulchre, 
62. 

PENANCE,  Psalm  of,  41,  97,  118,  289,  312,  346,  374,  477. 

PHINEAS:  his  zeal  and  his  reward,  312. 

PRIDE,  odious  vice,  65,  94,  112,  204.  214,  288,  388,  428,  429,  434,  47°, 
495.  God  withdraws  from  the  proud,  489;  he  confounds  and 
punishes  them,  70,  97,  170,  210,  265,  275,  370,  414,  429,  459. 

PRIESTS,  ministers  of  the  sanctuary:  they  ought  to  be  holy  and  united 
to  one  another,  482;  they  are  specially  invited  to  praise  God,  338, 

483.  485,  5i6. 

PROMISES  of  God  to  Abraham,  to  Isaac,  and  to  Jacob,  303;  to  David, 
264,  480;  their  accomplishment,  344,  459. 

PROVIDENCE,  divine,  see  God. 

PSALMS:  compendium  of  the  Old  Testament  and  prophecy  of  the  New, 
17;  collection  useful  to  piety,  17:  difficulties  that  present  them 
selves,  1 8,  19;  of  the  Hebrew  text  and  versions,  22;  of  the  author, 
titles,  and  form,  21;  graduals,  465. 


524  Index. 


RECITATION  of  the  office,  26. 

REDEMPTION,  predicted,  252,  377,  466,  478;   it   is  announced  by  the 

Blessed  Virgin,  462;  by  St.  Zachary,  344;  and  by  St.  Simeon,  516. 
RED  SEA,  passage  of  the  Israelites,  224,  310,  369,  378,  485. 
RESURRECTION  of  Jesus  Christ,   40,   333,  414;  of  the  just  and  of  the 

wicked,  31. 


SACRIFICE:  God  sets  little  value  on  material  sacrifices,  he  wishes  a  sac 
rifice  of  praise,  153,  156,  311,  347,  453;  a  sacrifice  of  justice,  351, 
510;  sacrifice  of  Melchisedech,  446.  The  Israelites  sacrifice  their 
children  to  idols,  312. 

SALOMON:  his  reign,  199;  he  begs  God  to  establish  his  abode  in  the 
Temple,  479. 

SEPTUAGINT,  authors  of  the  Greek  version;  authority  of  this  version, 
24,  47- 

SILO:  God  puts  away  therefrom  his  Tabernacle,  228. 

SIGN,  see  Jerusalem.     Sion  near  Hermon,  483. 

SUPERIORITY  of  the  Vulgate,  22. 

SYNAGOGUE,  abandoned  and  replaced  by  the  Church,  323,  326. 


TABERNACLE  or  Temple  of  the  true  God,  established  at  Jerusalem,  228, 

479.     Invitation  to  go  there  to  adore  him,  88.     Desire  to  see  him, 

83,  249. 
TEMPTATION:   God  tempted  by  the  Israelites,  30,  224,  311.     Water  of 

Temptation,  224. 
THANKSGIVING  after  deliverance,  68,  337,  339,  353,  462,  463,  470;  after 

victory,  80. 
TITLES  of  the  psalms,  24. 


VENGEANCE:  God  reserves  it  to  himself,  and  exercises  it  according  to 

his  justice,  275,  392. 
VULGATE,  its  authority,  19,  22. 

W 

WATER  drawn  from  a  rock  in  the  desert,  Temptation,  224;  contradic 
tion,  240,  312.     Water  suspended  in  the  heavens,  297,  337,  340. 


Liguori,  A.M. 

Complete  ascetical  works 


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