Showing posts with label Ps 130. Show all posts
Showing posts with label Ps 130. Show all posts

Monday, April 10, 2017

The twelve degrees of humility - Psalm 130 (Gradual Psalm No 12)



Psalm 130, the twelfth of the series (and the number is significant, not least because since St Benedict then sets out twelve degrees of humility), is a particularly important psalm from the perspective of Benedictine spirituality, because St Benedict cites it as one of the foundations for his discussion of the virtue of humility.  It is also the second psalm of Tuesday Vespers in the Benedictine Office..

Psalm 130 (131)
Vulgate
Douay-Rheims
Canticum graduum David.
A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.
1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: neque in mirabílibus super me.
Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.
2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.
As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.
3 Let Israel hope in the Lord, from henceforth now and for ever.

Scriptural and historical context

Psalm 130 is one of the shortest in the psalter at three verses.

St Alphonsus Liguori suggests that it is a response by David to accusations of pride from Saul and his followers, saying:
"David complains that Saul and his followers accuse him of being proud, and calls God to witness against this calumny."
Reading the psalm Christologically, we can see it as a portrait of Jesus' perfect humility, in his willingness to take human form and become a baby, totally dependent on his mother, humble himself and become obedient even unto death.  In this group of psalms that we have now reached, his humility is vindicated by his descent into hades to free the holy souls, and coming Resurrection.

Humility and meekness

As noted above, St Benedict uses this psalm in his discussion of the virtue of humility in Chapter 7 of his Rule:
Holy Scripture, brethren, cries out to us, saying, "Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted" (Luke 14:11). In saying this it shows us that all exaltation is a kind of pride, against which the Prophet proves himself to be on guard when he says, "Lord, my heart is not exalted, nor are mine eyes lifted up; neither have I walked in great matters, nor in wonders above me" But how has he acted? "Rather have I been of humble mind than exalting myself; as a weaned child on its mother's breast, so You solace my soul".
Unsurprisingly then, many writers have seen this psalm as above exemplifying monastic life.  Fr Pius Pasch's commentary on the Divine Office for example includes this comment:
"In this singing of this beautiful hymn with its unmistakably mystic character, picture some little convent in which consecrated souls serve our Lord humbly and joyfully. Be thankful for the blessings of religious communities, and beg for more vocations."

Growth in the spiritual life

The psalm provides us with three images of humility.

The first is of a person who practices custody of the eyes, keeping his head bowed and eyes downcast pondering his sins and coming judgment (RB 7).  It is probably not accidental that St Benedict's twelfth degree of humility reflects the opening verse of the twelfth of the Gradual psalms!

The second image is of a person who does not 'walk' in things above him, that is, engage in pride arising from our words and actions.  Instead, the humble person recognises that, as St Benedict urges in his sixth and seventh degrees of humility, we regard ourselves as bad and unworthy workmen, of lower and of less account than all others.

The final image is of a child being weaned from its mother's breast.  Pope Benedict XVI comments on this:
"We have listened to only a few words, about 30 in the original Hebrew, of Psalm 131[130]. Yet they are intense words that convey a topic dear to all religious literature: spiritual childhood. Our thoughts turn spontaneously to St Thérèse of Lisieux, to her "Little Way", her "remaining little" in order to be held in Jesus' arms (cf. Story of a Soul, Manuscript "C", p. 208). Indeed, the clear-cut image of a mother and child in the middle of the Psalm is a sign of God's tender and maternal love, as the Prophet Hosea formerly expressed it: "When Israel was a child I loved him.... I drew [him] with human cords, with bands of love; I fostered [him] like one who raises an infant to his cheeks... I stooped to feed my child" (Hos 11: 1, 4). "


For notes on the individual verses of this psalm, continue on to here.

Or to continue to the next part in this Lenten series, go here.

Tuesday, December 3, 2013

Psalm 130 verses 3-5




The second half of Psalm 130 moves to the image of mother and child.

Psalm 130 Domine non est exaltatum
Vulgate
Douay-Rheims
Canticum graduum David.
A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.
1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: * neque in mirabílibus super me.
Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.
2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.
As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.
3 Let Israel hope in the Lord, from henceforth now and for ever.

Notes on the verses

3
V
Si non humíliter sentiébam: * sed exaltávi ánimam meam.
NV
Vere pacatam et quietam feci animam meam;
JH
Si non proposui, et silere feci animam meam;  

ε μ ταπεινοφρόνουν λλ ψωσα τν ψυχήν μου

Si (if) non (not)  humíliter (lowly/humbly) sentiébam (I was feeling) Sed (but) exaltávi (I have exalted) ánimam (soul) meam (my)

The si construction here has generally been interpreted as a Hebrew expression indicating a self-imposed curse – ie, ‘if I have not done such and such then may the Lord do to me’ (cf Judith 16:21). David Ladouceur, however, argues that in Hebrew si non should be translated as ‘surely’, a view reflected in the RSV and reflected in St Hilary’s interpretation of the verse (and canvassed but not preferred by St Augustine). 

si,  if, in case that.  
humiliter, adv.  lowly, humbly
sentio, sensi, sensum, Ire, to feel, think, judge.
exalto, avi, atum, are to exalt,  elevate in rank, power, dignity, or the like; to dignify, glorify;  to praise, extol

4
V
Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.
NV
sicut ablactatus in sinu matris suae, sicut ablactatus, ita in me est anima mea.
JH
sicut ablactatus ad matrem suam, ita ablactata ad me anima mea.

ε μ ταπεινοφρόνουν λλ ψωσα τν ψυχήν μου

Sicut (As/like) ablactátus est (he/she is weaned) is. Super (towards) matre (mother) sua (his/her)  Ita (so) retribútio (reward/recompense) in ánima (in the soul) mea (my)

Taken with the previous verse, the sense is ‘if I have been proud, let me be like a child weaned away from its mother’ (ie and still desiring but denied her milk).  The Masoretic Text however provides an alternative reading of the Hebrew, used by the Diurnal translators, viz “Rather I have been of humble mind, and quieted my soul. As a weaned child on his mother’s breast, so am I weaned of my desire.”  Because of the very different takes on this verse, an expanded set of translations are included below for comparison purposes. 

sicut, adv., as, just as, like.
ablacto, avi, atum, are  to wean.
super+abl on, upon, over
mater, tris, /. , mother.
ita – so, thus, even, in this manner
retributio, onis, f.  reward, recompense, requital, either as a reward or punishment


DR
As a child that is weaned is towards his mother, so reward in my soul.
Brenton
according to the relation of a weaned child to his mother, so wilt thou recompense my soul.
MD
As a weaned child on his mother’s breast, so am I weaned of my desire.
RSV
like a child quieted at its mother's breast; like a child that is quieted is my soul.
Cover
like as a child that is weaned from his mother; yea, my soul is even as a weaned child.
Knox
The thoughts of a child on its mother’s breast, a child’s thoughts were all my soul knew.

These two verses need, I think, to be read together, for as St John Chrysostom suggests:

The statement is hyperbolic in this sense, "If I were not humble like the weaned child with its mother, and instead lifted up my heart, there would have been repayment of this kind for my soul." What he means is something like this: was not only innocent of this vice - I mean, haughtiness - nor only at a distance from those with it, but I adopted the virtue opposite to it to an extraordinary degree, humility, moderation, contrition. This was exactly the command Christ gave the disciples in the words, "Unless you change and become like children, you will not enter the kingdom of heaven." 

5
V
Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.
NV
Speret Israel in Domino ex hoc nunc et usque in saeculum.
JH
Expecta Israhel Dominum, a modo et usque in aeternum.

λπισάτω Ισραηλ π τν κύριον π το νν κα ως το αἰῶνος

Speret (Let it hope) Israël in Dómino (in the Lord) Ex (from) hoc (this) nunc (now) et (and) usque until) in sæculum  (forever).

spero, avi, atum, are  to hope or trust in
ex hoc nunc  from this time forth, and forevermore.
usque, adv., to, up to, as far as; till, as far as; to express an extreme degree.

DR
Let Israel hope in the Lord, from henceforth now and for ever.
Brenton
Let Israel hope in the Lord, from henceforth and for ever.
Cover
O Israel, trust in the Lord, from this time forth for evermore.

The key to humility of course lies in our trust in God, grounded in our filial relationship to God that allows us to pray to him as Our Father.  Pope Benedict XVI draws some of the links with other psalms:

At this point, the praying person's profession of trust is extended to the entire community: "O Israel, hope in the Lord both now and for ever" (Ps 131[130]: 3). In the entire people which receives security, life and peace from God, hope now blossoms and extends from the present to the future, "now and for ever". It is easy to continue the prayer by making other voices in the Psalms ring out, inspired by this same trust in God: "To you I was committed at birth, from my mother's womb you are my God" (Ps 22[21]: 11). "Though my father and mother forsake me, yet will the Lord receive me" (Ps 27[26]: 10). "For you are my hope, O Lord; my trust, O God, from my youth. On you I depend from birth; from my mother's womb you are my strength" (Ps 71[70]: 5-6).

That completes this mini-series on Psalm 130.  You can find an introduction to the next psalm of Tuesday Vespers, Psalm 131, here.

Monday, December 2, 2013

Psalm 130 verses 1-2

Publican and the Pharisee
Ottobeuron Basilica
The opening verses of Psalm 130 paint a picture of humility.

Psalm 130 Domine non est exaltatum
Vulgate
Douay-Rheims
Canticum graduum David.
A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.
1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: * neque in mirabílibus super me.
Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.
2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.
As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.
3 Let Israel hope in the Lord, from henceforth now and for ever.

Notes on the verses

1
V/NV/JH
Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.
Sept
κύριε οχ ψώθη μου καρδία οδ μετεωρίσθησαν ο φθαλμοί μου

Dómine (O Lord) non (not) est (it is) exaltátum (lifted/exalted) cor (heart) meum (mine) neque (neither/nor) eláti sunt (they are raised) óculi (eyes) mei (my)

exalto, avi, atum, are  to exalt, i.e., to elevate in rank, power, dignity, or the like; to dignify
cor, cordis, n., the heart, regarded as the seat of the faculties, feelings, emotions, passions; the mind, the soul.
elevo are avi atum - to raise, lift up
oculus, i, , the eye.

DR
Lord, my heart is not exalted: nor are my eyes lofty.
Brenton
O Lord, my heart is not exalted, neither have mine eyes been haughtily raised
Cover
Lord, I am not high-minded; I have no proud looks.

The imagery of this verse is reflected in the parable of the publican and the Pharisee (Lk 18: 9-14), urging us to display humility when we pray in the Church.  Indeed, St Benedict uses this verse to instruct his monks to keep strict custody of the eyes.  Pope Benedict XVI commented:

This is an illustration of the proud person who is described by Hebrew words that suggest "pride" and "haughtiness", the arrogant attitude of those who look down on others, considering them inferior.  The great temptation of the proud, who want to be like God, the arbiter of good and evil (cf. Gn 3: 5), is decisively rejected by the person of prayer who chooses humble and spontaneous trust in the One Lord.

2
V/NV
Neque ambulávi in magnis: * neque in mirabílibus super me.
JH
et non ambulaui in magnis  et in mirabilibus super me.

οδ πορεύθην ν μεγάλοις οδ ν θαυμασίοις πρ μέ

Neque (neither) ambulávi (I have walked) in magnis (in great [things/matters]) neque (neither) in mirabílibus (wonderful/marvellous [things]) super (above) me (me)

ambulo, avi, atum, are to walk, the manner in which one orders one's life
mirabilis, e  wonderful, marvelous; subst., mirabilia, mm, wonders, wonderful works, marvellous things.
magnus, a, um,  great, mighty

DR
Neither have I walked in great matters, nor in wonderful things above me.
Brenton
neither have I exercised myself in great matters, nor in things too wonderful for me.
Cover
I do not exercise myself in great matters which are too high for me.

Verse 2 urges us to turn away from ambition, boasting and an over-inflated sense of our own powers.  St Augustine points to the example of Simon Magus, who "believed that the holy Spirit could be purchased from Christ's apostles for money"; Cassiodorus adds to the list Pilate, "when he said to the Lord Saviour: Knowest thou not that I have power to release thee and power to crucify thee?".


And for notes on the remaining verses of Psalm 130, continue on here.

Sunday, December 1, 2013

Introduction to Psalm 130



The second psalm of Tuesday Vespers in the Benedictine Rite is Psalm 130, Domine, non est exaltatum cor meum.

Psalm 130 (131)

Here is the text arranged as it is in the Office.  The verse numbers in the Douay-Rheims version show how it is divided in modern editions of Scripture.

Vulgate
Douay-Rheims
Canticum graduum David.
A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.
1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: neque in mirabílibus super me.
Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.
2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.
As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.
3 Let Israel hope in the Lord, from henceforth now and for ever.

Scriptural and historical context

Psalm 130 is one of the shortest in the psalter at three verses.

St Alphonsus Liguori suggests that it is a response by David to accusations of pride from Saul and his followers, saying:

"David complains that Saul and his followers accuse him of being proud, and calls God to witness against this calumny."

Reading the psalm Christologically, we can see it as a portrait of Jesus' perfect humility, in his willingness to take human form and become a baby, totally dependent on his mother, humble himself and become obedient even unto death.

Humility and meekness

St Benedict uses this psalm in his discussion of the virtue of humility in Chapter 7 of his Rule:

Holy Scripture, brethren, cries out to us, saying, "Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted" (Luke 14:11). In saying this it shows us that all exaltation is a kind of pride, against which the Prophet proves himself to be on guard when he says, "Lord, my heart is not exalted, nor are mine eyes lifted up; neither have I walked in great matters, nor in wonders above me" But how has he acted? "Rather have I been of humble mind than exalting myself; as a weaned child on its mother's breast, so You solace my soul".

Unsurprisingly then, many writers have seen this psalm as above exemplifying monastic life.  Fr Pius Pasch's commentary on the Divine Office for example includes this comment:

"In this singing of this beautiful hymn with its unmistakably mystic character, picture some little convent in which consecrated souls serve our Lord humbly and joyfully.  Be thankful for the blessings of religious communities, and beg for more vocations."

Growth in the spiritual life

The psalm provides us with three images of humility.

The first is of a person who practices custody of the eyes, keeping his head bowed and eyes downcast pondering his sins and coming judgment (RB 7).  It is probably not accidental that St Benedict's twelfth degree of humility reflects the opening verse of the twelfth of the Gradual psalms!

The second image is of a person who does not 'walk' in things above him, that is, engage in pride arising from our words and actions.  Instead, the humble person recognises that, as St Benedict urges in his sixth and seventh degrees of humility, we regard ourselves as bad and unworthy workmen, of lower and of less account than all others.

The final image is of a child being weaned from its mother's breast.  Pope Benedict XVI comments on this:

"We have listened to only a few words, about 30 in the original Hebrew, of Psalm 131[130]. Yet they are intense words that convey a topic dear to all religious literature: spiritual childhood. Our thoughts turn spontaneously to St Thérèse of Lisieux, to her "Little Way", her "remaining little" in order to be held in Jesus' arms (cf. Story of a Soul, Manuscript "C", p. 208). Indeed, the clear-cut image of a mother and child in the middle of the Psalm is a sign of God's tender and maternal love, as the Prophet Hosea formerly expressed it: "When Israel was a child I loved him.... I drew [him] with human cords, with bands of love; I fostered [him] like one who raises an infant to his cheeks... I stooped to feed my child" (Hos 11: 1, 4). "

Scriptural and liturgical uses of the psalm

NT references
Mt 18:3 (v4)
RB cursus
Tuesday Vespers
Monastic feasts etc
Gradual Psalms
AN 2361(1)
Responsories
-
Roman pre 1911
Wed V
Roman post 1911
1911-62: Wed V . 1970:
Mass propers (EF)
-




For notes on the individual verses of this psalm, continue on to here.