Psalm 43: Overview

Psalm 43 is said at Monday Matins in the Benedictine Office.

For the sons of core...

St Augustine provided an extended commentary on the psalm's title, which he saw as linking it to the Passion:

This Psalm is addressed to the sons of Korah, as its title shows. Now Korah is equivalent to the word baldness; and we find in the Gospel that our Lord Jesus Christ was crucified in the place of a skull. It is clear then that this Psalm is sung to the sons of His 'Passion.' Now we have on this point a most certain and most evident testimony from the Apostle Paul; because that at the time when the Church was suffering under the persecutions of the Gentiles, he quoted from hence a verse, to insert by way of consolation, and encouragement to patience. For that which he inserted in his Epistle, is said here: For Your sake are we killed all the day long; we are counted as sheep for the slaughter. Let us then hear in this Psalm the voice of the Martyrs; and see how good is the cause which the voice of the Martyrs pleads, saying, For Your sake, etc....

The title then is not simply To the sons of Korah, but, For understanding, to the sons of Korah. This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: My God, My God, look upon Me; why have You forsaken Me? For transferring us in a figure to what He was saying, and to His own Body (for we are also His Body, and He is our Head), He uttered from the Cross not His own cry, but ours. For God never forsook Him: nor did He Himself ever depart from the Father; but it was in behalf of us that He spoke this: My God, My God, why have you forsaken Me? For there follows, Far from My health are the words of My offenses: and it shows in whose person He said this; for sin could not be found in Him....

A psalm for times of tribulation

St Alphonsus Liguori provides the following summary for this psalm:

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. 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.

The text of the psalm

Psalm 43

Vulgate	Douay-Rheims
In finem. Filiis Core ad intellectum.	Unto the end, for the sons of Core, to give understanding.
1 Deus, áuribus nostris audívimus: * patres nostri annuntiavérunt nobis.	We have heard, O God, with our ears: our fathers have declared to us,
2  Opus, quod operátus es in diébus eórum, * et in diébus antíquis.	The work you have wrought in their days, and in the days of old.
3  Manus tua gentes dispérdidit, et plantásti eos: * afflixísti pópulos, et expulísti eos.	3 Your hand destroyed the Gentiles, and you planted them: you afflicted the people and casted them out.
4  Nec enim in gládio suo possedérunt terram, * et bráchium eórum non salvávit eos:	4 For they got not the possession of the land by their own sword: neither did their own arm save them.
5  Sed déxtera tua, et bráchium tuum, et illuminátio vultus tui, * quóniam complacuísti in eis.	But your right hand and your arm, and the light of your countenance: because you were pleased with them.
6  Tu es ipse Rex meus et Deus meus: * qui mandas salútes Jacob.	5 You are yourself my king and my God, who commands the saving of Jacob.
7  In te inimícos nostros ventilábimus cornu: * et in nómine tuo spernémus insurgéntes in nobis.	6 Through you we will push down our enemies with the horn: and through your name we will despise them that rise up against us.
8  Non enim in arcu meo sperábo: * et gládius meus non salvábit me.	7 For I will not trust in my bow: neither shall my sword save me.
9  Salvásti enim nos de affligéntibus nos: * et odiéntes nos confudísti.	8 But you have saved us from them that afflict us: and have put them to shame that hate us.
10  In Deo laudábimur tota die: * et in nómine tuo confitébimur in sæculum.	9 In God shall we glory all the day long: and in your name we will give praise for ever.
11  Nunc autem repulísti et confudísti nos: * et non egrediéris, Deus, in virtútibus nostris.	10 But now you have cast us off, and put us to shame: and you, O God, will not go out with our armies.
12  Avertísti nos retrórsum post inimícos nostros: * et qui odérunt nos, diripiébant sibi.	11 You have made us turn our back to our enemies: and they that hated us plundered for themselves.
13  Dedísti nos tamquam oves escárum: * et in Géntibus dispersísti nos.	12 You have given us up like sheep to be eaten: you have scattered us among the nations.
14  Vendidísti pópulum tuum sine prétio: * et non fuit multitúdo in commutatiónibus eórum.	13 You have sold your people for no price: and there was no reckoning in the exchange of them.
15  Posuísti nos oppróbrium vicínis nostris, * subsannatiónem et derísum his, qui sunt in circúitu nostro.	14 You have made us a reproach to our neighbours, a scoff and derision to them that are round about us.
16  Posuísti nos in similitúdinem Géntibus: * commotiónem cápitis in pópulis.	15 You have made us a byword among the Gentiles: a shaking of the head among the people.
17  Tota die verecúndia mea contra me est, * et confúsio faciéi meæ coopéruit me.	16 All the day long my shame is before me: and the confusion of my face has covered me,
18  A voce exprobrántis, et obloquéntis: * a fácie inimíci, et persequéntis.	17 at the voice of him that reproaches and detracts me: at the face of the enemy and persecutor.
19  Hæc ómnia venérunt super nos, nec oblíti sumus te: * et iníque non égimus in testaménto tuo.	18 All these things have come upon us, yet we have not forgotten you: and we have not done wickedly in your covenant.
20  Et non recéssit retro cor nostrum: * et declinásti sémitas nostras a via tua:	19 And our heart has not turned back: neither have you turned aside our steps from your way.
21  Quóniam humiliásti nos in loco afflictiónis, * et coopéruit nos umbra mortis.	20 For you have humbled us in the place of affliction: and the shadow of death has covered us.
22  Si oblíti sumus nomen Dei nostri, * et si expándimus manus nostras ad deum aliénum:	21 If we have forgotten the name of our God, and if we have spread forth our hands to a strange god:
23  Nonne Deus requíret ista? * ipse enim novit abscóndita cordis.	22 Shall not God search out these things: for he knows the secrets of the heart.
24  Quóniam propter te mortificámur tota die: * æstimáti sumus sicut oves occisiónis.	23 Because for your sake we are killed all the day long: we are counted as sheep for the slaughter.
25  Exsúrge, quare obdórmis, Dómine? * exsúrge, et ne repéllas in finem.	24 Arise, why are you sleeping, O Lord? Arise, and cast us not off to the end.
26  Quare fáciem tuam avértis,* oblivísceris inópiæ nostræ, et tribulatiónis nostræ?	25 Why do you turn your face away? And forget our want and our trouble?
27  Quóniam humiliáta est in púlvere ánima nostra: * conglutinátus est in terra venter noster.	26 For our soul is humbled down to the dust: our belly cleaves to the earth.
28  Exsúrge, Dómine, ádjuva nos: * et rédime nos propter nomen tuum.	27 Arise, O Lord, help us and redeem us for your name's sake

Scriptural and liturgical uses of the psalm

NT references	Romans 8: 36 (13, 23)
RB cursus	Matins Monday II, 5
Monastic/(Roman) feasts etc	-
Roman pre 1911	Tuesday Matins
Roman post 1911	1911-62: Tuesday None . 1970:
Mass propers (EF)	Sexagesima IN (2, 24, 26) Lent 4 Tuesday GR (1-2, 25) PP23 GR (8-9)

 

Psalm 38: Overview

Psalm 38 is said at Matins on Monday in the Benedictine office.

St Augustine provided an extended discussion of the title of Psalm 38, which links it to the psalms of ascent (Gradual):

The title of this Psalm, which we have just chanted and proposed to discuss, is, On the end, for Idithun, a Psalm for David himself. Here then we must look for, and must attend to, the words of a certain person who is called Idithun; and if each one of ourselves may be Idithun, in that which he sings he recognises himself, and hears himself speak. For you may see who was called Idithun, according to the ancient descent of man; let us, however, understand what this name is translated, and seek to comprehend the Truth in the translation of the word. According therefore to what we have been able to discover by enquiry in those names which have been translated from the Hebrew tongue into the Latin, by those who study the sacred writings, Idithun being translated is over-leaping them. Who then is this person over-leaping them? Or who those whom he has over-leaped?...For there are some persons, yet clinging to the earth, yet bowed down to the ground, yet setting their hearts on what is below, yet placing their hopes in things that pass away, whom he who is called over-leaping them has over-leaped.

You know that some of the Psalms are entitled, Songs of Degrees; and in the Greek it is obvious enough what the word ‡ ναβαθμῶν means. For ‡ ναβαθμοὶ are degrees (or steps) of them that ascend, not of them that descend. The Latin, not being able to express it strictly, expresses it by the general term; and in that it called them steps, left it undetermined, whether they were steps of persons ascending or descending. But because there is no speech or language where their voices are not heard among them, the earlier language explains the one which comes after it: and what was ambiguous in one is made certain in another. Just then as there the singer is some one who is ascending, so here is it some one who is over-leaping....Let this Idithun come still to us, let him over-leap those whose delight is in things below, and take delight in these things, and let him rejoice in the Word of the Lord; in the delight of the law of the Most High....

St Alphonsus Liguori's summary of the psalm makes the link to the pilgrimage psalms more succinctly:

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.

The text of the psalm

Vulgate	Douay-Rheims
In finem, ipsi Idithun. Canticum David.	Unto the end, for Idithun himself, a canticle of David.
1 Dixi: Custódiam vias meas: * ut non delínquam in lingua mea.	I said: I will take heed to my ways: that I sin not with my tongue.
2  Pósui ori meo custódiam, * cum consísteret peccátor advérsum me.	I have set a guard to my mouth, when the sinner stood against me.
3  Obmútui, et humiliátus sum, et sílui a bonis: * et dolor meus renovátus est.	3 I was dumb, and was humbled, and kept silence from good things: and my sorrow was renewed.
4  Concáluit cor meum intra me: * et in meditatióne mea exardéscet ignis.	4 My heart grew hot within me: and in my meditation a fire shall flame out.
5  Locútus sum in lingua mea: * Notum fac mihi, Dómine, finem meum.	5 I spoke with my tongue: O Lord, make me know my end.
6  Et númerum diérum meórum quis est: * ut sciam quid desit mihi.	And what is the number of my days: that I may know what is wanting to me.
7  Ecce mensurábiles posuísti dies meos: * et substántia mea tamquam níhilum ante te.	6 Behold you have made my days measurable and my substance is as nothing before you.
8  Verúmtamen univérsa vánitas, * omnis homo vivens.	And indeed all things are vanity: every man living.
9  Verúmtamen in imágine pertránsit homo: * sed et frustra conturbátur.	7 Surely man passes as an image: yea, and he is disquieted in vain.
10  Thesaurízat: * et ignórat cui congregábit ea.	He stores up: and he knows not for whom he shall gather these things.
11  Et nunc quæ est exspectátio mea? Nonne Dóminus? * Et substántia mea apud te est.	8 And now what is my hope? Is it not the Lord? And my substance is with you.
12  Ab ómnibus iniquitátibus meis érue me: * oppróbrium insipiénti dedísti me.	9 Deliver me from all my iniquities: you have made me a reproach to the fool.
13  Obmútui, et non apérui os meum, quóniam tu fecísti: * ámove a me plagas tuas.	10 I was dumb, and I opened not my mouth, because you have done it. 11 Remove your scourges from me.
14  A fortitúdine manus tuæ ego deféci in increpatiónibus: * propter iniquitátem corripuísti hóminem.	The strength of your hand has made me faint in rebukes: 12 You have corrected man for iniquity.
15  Et tabéscere fecísti sicut aráneam ánimam ejus: * verúmtamen vane conturbátur omnis homo.	And you have made his soul to waste away like a spider: surely in vain is any man disquieted.
16  Exáudi oratiónem meam, Dómine, et deprecatiónem meam: * áuribus pércipe lácrimas meas.	13 Hear my prayer, O Lord, and my supplication: give ear to my tears.
17  Ne síleas: quóniam ádvena ego sum apud te, et peregrínus, * sicut omnes patres mei.	Be no silent: for I am a stranger with you, and a sojourner as all my fathers were.
18  Remítte mihi, ut refrígerer priúsquam ábeam, * et ámplius non ero.	14 O forgive me, that I may be refreshed, before I go hence, and be no more.

Scriptural and liturgical uses of the psalm

 

NT references	Lk 24:32 (4); Lk 12:21 (10); Jas 4:13-15 (9, 15); Heb 11: 13-16; 1 Peter 2: 11-12 (17)
RB cursus	Monday Matins II, 1+5294 (Septua/Lent)
Monastic/(Roman) feasts etc	-
Responsories	Epiphanytide Tues no 1 - 6154
Roman pre 1911	Tuesday Matins
Roman post 1911	1911-62: Tuesday Matins  . 1970:
Mass propers (EF)	-

 

Psalm 36: Overview

In the Benedictine Office, Psalm 36 is divided into two parts, and said on Moday at Matins.

Cassiodorus suggested that:

Its entire point is the correction of manners, for the Church, here introduced as spokeswoman, instructs the human race by her saving commands not to become involved in deadly errors. She deters the wicked with the punishment, and promises rewards to the good. This type of teaching is extremely effective, causing the arrogant to be humbled, and the humble to gain worthy consolation. 

He notes that this is one of the Hebrew alphabetical psalms:

There is also the ordered disposition of the Hebrew alphabet minus the sixteenth letter. As we have already said in earlier discussion, we consider this attributable to those deficient in some degree in the perfection of behaviour of holy men. Since all the Hebrew letters have their meaning, it is perhaps right to believe that an alphabet short of a particular letter does not embrace its meaning either.

 Its structure, he suggests is that:

 First she warns that none should imitate the malevolent. Whatever blessing we should hope for is to be demanded of the Lord, who can both grant what will aid us and bestow what will abide for ever. Six letters of the Hebrew alphabet are contained in this section. In the second part she says that sinners here are tortured by the most severe suffering of envy, for they realise that in their own actions they evince nothing comparably good. This section contains seven letters. In the third part she proclaims that she has never seen a just man abandoned, and she intermingles the punishments of the wicked and the rewards of the good in profitable interchange. This section contains the remaining eight letters.

The text of the psalm

Psalm 36/1  

Vulgate	Douay-Rheims
Psalmus ipsi David	-
Noli æmulári in malignántibus: * neque zeláveris faciéntes iniquitátem.	Be not emulous of evildoers; nor envy them that work iniquity
Quóniam tamquam fœnum velóciter aréscent: * et quemádmodum ólera herbárum cito décident.	For they shall shortly wither away as grass, and as the green herbs shall quickly fall.
Spera in Dómino, et fac bonitátem: * et inhábita terram, et pascéris in divítiis ejus.	Trust in the Lord, and do good, and dwell in the land, and you shall be fed with its riches.
Delectáre in Dómino: * et dabit tibi petitiónes cordis tui.	Delight in the Lord, and he will give you the requests of your heart.
Revéla Dómino viam tuam, et spera in eo: * et ipse fáciet.	Commit your way to the Lord, and trust in him, and he will do it.
Et edúcet quasi lumen justítiam tuam: et judícium tuum tamquam merídiem: * súbditus esto Dómino, et ora eum.	And he will bring forth your justice as the light, and your judgment as the noonday. Be subject to the Lord and pray to him.
Noli æmulári in eo, qui prosperátur in via sua: * in hómine faciénte injustítias.	Envy not the man who prospers in his way; the man who does unjust things.
Désine ab ira, et derelínque furórem: * noli æmulári ut malignéris.	Cease from anger, and leave rage; have no emulation to do evil.
Quóniam qui malignántur, exterminabúntur: * sustinéntes autem Dóminum, ipsi hereditábunt terram.	For evildoers shall be cut off: but they that wait upon the Lord, they shall inherit the land.
Et adhuc pusíllum, et non erit peccátor: * et quæres locum ejus et non invénies.	For yet a little while, and the wicked shall not be: and you shall seek his place, and shall not find it.
Mansuéti autem hereditábunt terram: * et delectabúntur in multitúdine pacis.	But the meek shall inherit the land, and shall delight in abundance of peace.
Observábit peccátor justum: * et stridébit super eum déntibus suis.	The sinner shall watch the just man: and shall gnash upon him with his teeth.
Dóminus autem irridébit eum: * quóniam próspicit quod véniet dies ejus.	But the Lord shall laugh at him: for he foresees that his day shall come.
Gládium evaginavérunt peccatóres: * intendérunt arcum suum,	The wicked have drawn out the sword: they have bent their bow.
Ut dejíciant páuperem et ínopem: * ut trucídent rectos corde.	To cast down the poor and needy, to kill the upright of heart.
Gládius eórum intret in corda ipsórum: * et arcus eórum confringátur.	Let their sword enter into their own hearts, and let their bow be broken
Mélius est módicum justo, * super divítias peccatórum multas.	Better is a little to the just, than the great riches of the wicked.
Quóniam bráchia peccatórum conteréntur: * confírmat autem justos Dóminus.	For the arms of the wicked shall be broken in pieces; but the Lord strengthens the just.
Novit Dóminus dies immaculatórum: * et heréditas eórum in ætérnum erit.	The Lord knows the days of the undefiled; and their inheritance shall be for ever.
Non confundéntur in témpore malo, et in diébus famis saturabúntur: * quia peccatóres períbunt.	They shall not be confounded in the evil time; and in the days of famine they shall be filled: Because the wicked shall perish.
Inimíci vero Dómini mox ut honorificáti fúerint et exaltáti: * deficiéntes, quemádmodum fumus defícient.	And the enemies of the Lord, presently after they shall be honoured and exalted, shall come to nothing and vanish like smoke.
Mutuábitur peccátor, et non solvet: * justus autem miserétur et tríbuet.	The sinner shall borrow, and not pay again; but the just shows mercy and shall give.
Quia benedicéntes ei hereditábunt terram: * maledicéntes autem ei disperíbunt.	For such as bless him shall inherit the land: but such as curse him shall perish.
Apud Dóminum gressus hóminis dirigéntur: * et viam ejus volet.	With the Lord shall the steps of a man be directed, and he shall like well his way.
Cum cecíderit non collidétur: * quia Dóminus suppónit manum suam.	When he shall fall he shall not be bruised, for the Lord puts his hand under him.
Júnior fui, étenim sénui: * et non vidi justum derelíctum, nec semen ejus quærens panem.	I have been young and now am old; and I have not seen the just forsaken, nor his seed seeking bread.
Tota die miserétur et cómmodat: * et semen illíus in benedictióne erit.	He shows mercy, and lends all the day long; and his seed shall be in blessing

(divisio)

Psalm 36/2

Declína a malo, et fac bonum: * et inhábita in sæculum sæculi.	Decline from evil and do good, and dwell for ever and ever.
Quia Dóminus amat judícium, et non derelínquet sanctos suos: * in ætérnum conservabúntur.	For the Lord loves judgment, and will not forsake his saints: they shall be preserved for ever.
Injústi puniéntur: * et semen impiórum períbit.	The unjust shall be punished, and the seed of the wicked shall perish.
Justi autem hereditábunt terram: * et inhabitábunt in sæculum sæculi super eam.	But the just shall inherit the land, and shall dwell therein for evermore
Os justi meditábitur sapiéntiam, * et lingua ejus loquétur judícium.	The mouth of the just shall meditate wisdom: and his tongue shall speak judgment
Lex Dei ejus in corde ipsíus, * et non supplantabúntur gressus ejus.	The law of his God is in his heart, and his steps shall not be supplanted.
Consíderat peccátor justum: * et quærit mortificáre eum.	The wicked watches the just man, and seeks to put him to death,
Dóminus autem non derelínquet eum in mánibus ejus: * nec damnábit eum, cum judicábitur illi.	but the Lord will not leave him in his hands; nor condemn him when he shall be judged.
Exspécta Dóminum, et custódi viam ejus: et exaltábit te ut hereditáte cápias terram: * cum períerint peccatóres vidébis.	Expect the Lord and keep his way: and he will exalt you to inherit the land: when the sinners shall perish you shall see.
Vidi ímpium superexaltátum, * et elevátum sicut cedros Líbani.	I have seen the wicked highly exalted, and lifted up like the cedars of Libanus.
Et transívi, et ecce non erat: * et quæsívi eum, et non est invéntus locus ejus.	And I passed by, and lo, he was not: and I sought him and his place was not found.
Custódi innocéntiam, et vide æquitátem: * quóniam sunt relíquiæ hómini pacífico.	Keep innocence, and behold justice: for there are remnants for the peaceable man
Injústi autem disperíbunt simul: * relíquiæ impiórum interíbunt.	But the unjust shall be destroyed together: the remnants of the wicked shall perish.
Salus autem justórum a Dómino: * et protéctor eórum in témpore tribulatiónis.	But the salvation of the just is from the Lord, and he is their protector in the time of trouble.
Et adjuvábit eos Dóminus et liberábit eos: * et éruet eos a peccatóribus, et salvábit eos: quia speravérunt in eo.	And the Lord will help them and deliver and he will rescue them from the wicked, and save them because they have hoped in him.

Scriptural and liturgical uses of the psalm

NT references	Mt 6:33 (4); Mt 6:25 (5) Mt 5:4 (11); Acts 7:54 (12); Heb 11: 7 (31)
RB cursus	Matins Monday I, 4-5
Monastic/(Roman) feasts etc	-
Roman pre 1911	Monday Matins
Roman post 1911	1911-62: Tuesday Matins  . 1970:
Mass propers (EF)	-