Ps 139 v14: In that blessed kingdom...

The final verse of Psalm 139 is a joyful affirmation of our hope in God.

Looking at the Latin

Verúmtamen justi confitebúntur nómini tuo: et habitábunt recti cum vultu tuo

But as for the just, they shall give glory to thy name: and the upright shall dwell with thy countenance.

 Word by word:

Verúmtamen (surely) justi (the just) confitebúntur (they will confess/praise) nómini (to the name) tuo (your): et (and) habitábunt (they will dwell) recti (the just) cum (with) vultu (the face/countenance) tuo (your).

verumtamen,  surely, indeed, verily, in truth.

confiteor, fessus sum, eri 2 to praise, give thanks; to confess, acknowledge one's guilt.

habito, avi, atum, are  to dwell, abide, live.

rectus, a, um, just, right, righteous, upright; the just, just men, the good; steadfast, stable, steady

vultus, us, m., the face, countenance;

As is often the case, the Pian changes some of the verbs for no obvious gain in comprehensibility:

14	V/OR	Verúmtamen justi confitebúntur nómini tuo: *  et habitábunt recti cum vultu tuo.
	NV	Verumtamen iusti confitebuntur nomini tuo, et habitabunt recti in conspectu tuo
	Pian	Profecto iusti celebrabunt nomen tuum, Recti habitabunt in conspectu tuo
	JH	Attamen iusti confitebuntur nomini tuo : habitabunt recti cum vultu tuo.
	Sept	πλὴν δίκαιοι ἐξομολογήσονται τῷ ὀνόματί σου  καὶ κατοικήσουσιν εὐθεῖς σὺν τῷ προσώπῳ σου

[Key: V=Vulgate; OR=Old Roman; NV=Neo-Vulgate; JH=St Jerome's translation from the Hebrew; Sept=Septuagint]

The Knox translation takes the most poetic license:

DR	But as for the just, they shall give glory to thy name:  and the upright shall dwell with thy countenance.
Brenton	Surely the righteous shall give thanks to thy name:  the upright shall dwell in thy presence.
MD	Therefore the just shall praise thy name,  and the upright shall dwell before thy face
RSV	Surely the righteous shall give thanks to thy name;  the upright shall dwell in thy presence.
Cover	The righteous also shall give thanks unto thy Name;  and the just shall continue in thy sight.
Knox	Honest men will yet live to praise thy name;  upright hearts to enjoy the smile of thy favour.
Grail	Truly the just will praise your name  the upright shall live in your presence.

[Abbreviations: DR=Douay-Rheims Challoner; MD=Monastic Diurnal; RSV=Revised Standard Version; Cover=Coverdale]

The happiness of heaven

The key sense of the verse is clear:  as St Liguori summarises it, our hope is to dwell 'In that blessed kingdom where they shall see Thy beautiful face.'

How shall we reach it?  St Augustine instructed that those who reach it are those who attribute nothing to their own merits, but rather all to God's mercy.

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm of David.
1 Eripe me, Dómine, ab hómine malo: * a viro iníquo éripe me.	Deliver me, O Lord, from the evil man: rescue me from the unjust man.
2 Qui cogitavérunt iniquitátes in corde: * tota die constituébant prælia.	3 Who have devised iniquities in their hearts: all the day long they designed battles.
3 Acuérunt linguas suas sicut serpéntis: * venénum áspidum sub lábiis eórum.	4 They have sharpened their tongues like a serpent: the venom of asps is under their lips.
4 Custódi me, Dómine, de manu peccatóris: * et ab homínibus iníquis éripe me.	5 Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me.
5 Qui cogitavérunt supplantáre gressus meos: * abscondérunt supérbi láqueum mihi:	Who have proposed to supplant my steps: 6 The proud have hidden a net for me.
6 Et funes extendérunt in láqueum: * juxta iter scándalum posuérunt mihi.	And they have stretched out cords for a snare: they have laid for me a stumbling block by the wayside.
7. Dixi Dómino : Deus meus es tu: * exáudi, Dómine, vocem deprecatiónis meæ.	7 I said to the Lord: You are my God: hear, O Lord, the voice of my supplication.
8 Dómine, Dómine, virtus salútis meæ: * obumbrásti super caput meum in die belli.	8 O Lord, Lord, the strength of my salvation: you have overshadowed my head in the day of battle.
9 Ne tradas me, Dómine, a desidério meo peccatóri: * cogitavérunt contra me, ne derelínquas me, ne forte exalténtur.	9 Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not forsake me, lest they should triumph.
10 Caput circúitus eórum: * labor labiórum ipsórum opériet eos.	10 The head of them compassing me about: the labour of their lips shall overwhelm them.
11 Cadent super eos carbónes, in ignem dejícies eos: * in misériis non subsístent.	11 Burning coals shall fall upon them; you will cast them down into the fire: in miseries they shall not be able to stand.
12 Vir linguósus non dirigétur in terra: * virum injústum mala cápient in intéritu.	12 A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction.
13 Cognóvi quia fáciet Dóminus judícium ínopis: * et vindíctam páuperum.	13 I know that the Lord will do justice to the needy, and will revenge the poor.
14 Verúmtamen justi confitebúntur nómini tuo: * et habitábunt recti cum vultu tuo.	14 But as for the just, they shall give glory to your name: and the upright shall dwell with your countenance.

This the final post in this series on Psalm 139, but verse by verse notes on Psalm 140 can be found starting here.

Ps 139 v13: Blessed are the poor in spirit

The second last verse of Psalm 139 reaffirms the faith of the psalmist that God will set things right in the end.

Looking at the Latin

Cognóvi quia fáciet Dóminus judícium ínopis:  et vindíctam páuperum

I know that the Lord will do justice to the needy, and will revenge the poor.

The key vocabulary for the verse is:

cognosco, gnovi, gnitum, ere 3, to know, see, learn, perceive, be come acquainted with

judicium, i, n.  judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice.

inops, opis, without means or resources; poor, needy, indigent, destitute

reddo, didi, ditum, ere. to restore, return, give back; to requite, repay, reward, render; 

egenus i n (substantive) needy, necessitous, in want, destitute

ius, iuris that which is binding, right, justice, duty

vindicta, ae, f. vengeance, punishment

pauper, eris, ., poor, needy, indigent, helpless, destitute, wretched.

Word by word:

Cognóvi (I have known) quia (that) fáciet (he will make/do) Dóminus (the Lord) judícium (justice) ínopis (the poor/needy/destitute) et (and) vindíctam (revenge/vengeance) páuperum (to the poor/helpless).

This is a verse where the Pian looks quite different to the Vulgate, without the changes adding much obvious value in meaning:

13	V	Cognóvi quia fáciet Dóminus judícium ínopis: * et vindíctam páuperum.
	OR	cognovi quoniam faciet Dominus iudicium inopum et vindictam pauperum
	NV	Cognovi quia faciet Dominus iudicium inopis et vindictam pauperum.
	Pian	Novi Dominum ius reddere egeno, iustitiam pauperibus.
	JH	Scio quod faciet Dominus causam inopis, iudicia pauperum.
	Sept	ἔγνων ὅτι ποιήσει κύριος τὴν κρίσιν τοῦ πτωχοῦ καὶ τὴν δίκην τῶν πενήτων

[Abbreviations: V=Vulgate; OR=Old Roman; NV=Neo-Vulgate; JH=St Jerome's translation from the Hebrew; Sept=Septuagint]

The English translations offer a variety of synonmyms for those God will help:

DR	I know that the Lord will do justice to the needy, and will revenge the poor.
Brenton	I know that the Lord will maintain the cause of the poor, and the right of the needy ones.
MD	I know the Lord secureth justice for the poor and defendeth the cause of the needy
RSV	I know that the LORD maintains the cause of the afflicted, and executes justice for the needy.
Cover	Sure I am that the Lord will avenge the poor, and maintain the cause of the helpless.
Knox	Can I doubt that the Lord will avenge the helpless, will grant the poor redress?
Grail	I know that the Lord will avenge the poor, That he will do justice for the needy.

[Abbreviations: DR=Douay-Rheims Challoner; MD=Monastic Diurnal; RSV=Revised Standard Version; Cover=Coverdale]

The knowledge gained by faith

The word cognovi, indicating the perfect tense, can be interpreted as a strong conviction that God will help the needy.  It is both a statement of faith in God's goodness, and a description of the appropriate thoughts of the just man.

And the use of the word cognovi here, is meant, I would suggest, to stand in contrast to the evil thoughts and actions of  plotters described earlier in the psalm:

2 Qui cogitavérunt iniquitátes in corde: tota die constituébant prælia.	3 Who have devised iniquities in their hearts: all the day long they designed battles.
5 Qui cogitavérunt supplantáre gressus meos: abscondérunt supérbi láqueum mihi:	Who have proposed to supplant my steps: 6 The proud have hidden a net for me.
9 Ne tradas me, Dómine, a desidério meo peccatóri: cogitavérunt contra me, ne derelínquas me, ne forte exalténtur.	9 Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not forsake me, lest they should triumph.

Who are the poor?

Although the verse can obviously also be interpreted literally, the tradition emphasises that the most important type of poverty is not material.  St Augustine, for example, pointed to the beatitudes in his analysis of the verse:

He is needy of whom it is said, Blessed are they which do hunger and thirst after righteousness, for they shall be filled. 

Building on this, St Robert Bellarmine argued that even a nominally rich man can be poor in this sense:

I am convinced, both from my own experience, from the records of my ancestors, as well as from a knowledge of God’s promises and of his justice, that he regards the humble and the poor; which include those abounding in the wealth of the world, yet, by reason of their not looking upon such wealth as their own, but as so much entrusted to them by God to dispense, as being but so many stewards, are still really poor in spirit. 

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm of David.
1 Eripe me, Dómine, ab hómine malo: * a viro iníquo éripe me.	Deliver me, O Lord, from the evil man: rescue me from the unjust man.
2 Qui cogitavérunt iniquitátes in corde: * tota die constituébant prælia.	3 Who have devised iniquities in their hearts: all the day long they designed battles.
3 Acuérunt linguas suas sicut serpéntis: * venénum áspidum sub lábiis eórum.	4 They have sharpened their tongues like a serpent: the venom of asps is under their lips.
4 Custódi me, Dómine, de manu peccatóris: * et ab homínibus iníquis éripe me.	5 Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me.
5 Qui cogitavérunt supplantáre gressus meos: * abscondérunt supérbi láqueum mihi:	Who have proposed to supplant my steps: 6 The proud have hidden a net for me.
6 Et funes extendérunt in láqueum: * juxta iter scándalum posuérunt mihi.	And they have stretched out cords for a snare: they have laid for me a stumbling block by the wayside.
7. Dixi Dómino : Deus meus es tu: * exáudi, Dómine, vocem deprecatiónis meæ.	7 I said to the Lord: You are my God: hear, O Lord, the voice of my supplication.
8 Dómine, Dómine, virtus salútis meæ: * obumbrásti super caput meum in die belli.	8 O Lord, Lord, the strength of my salvation: you have overshadowed my head in the day of battle.
9 Ne tradas me, Dómine, a desidério meo peccatóri: * cogitavérunt contra me, ne derelínquas me, ne forte exalténtur.	9 Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not forsake me, lest they should triumph.
10 Caput circúitus eórum: * labor labiórum ipsórum opériet eos.	10 The head of them compassing me about: the labour of their lips shall overwhelm them.
11 Cadent super eos carbónes, in ignem dejícies eos: * in misériis non subsístent.	11 Burning coals shall fall upon them; you will cast them down into the fire: in miseries they shall not be able to stand.
12 Vir linguósus non dirigétur in terra: * virum injústum mala cápient in intéritu.	12 A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction.
13 Cognóvi quia fáciet Dóminus judícium ínopis: * et vindíctam páuperum.	13 I know that the Lord will do justice to the needy, and will revenge the poor.
14 Verúmtamen justi confitebúntur nómini tuo: * et habitábunt recti cum vultu tuo.	14 But as for the just, they shall give glory to your name: and the upright shall dwell with your countenance.

And you can find notes on the last verse of the psalm here.

Ps 139 v12: On the virtue of silence

 Verse 12 of Psalm 139 is part of a recapitulation of the characteristics of the unjust person that will lead to their destruction if they do not repent:

• their heart and mind is concerned with plotting evil, not pondering the good (v 3, 9);
• they speak far too much, and what they say is poisonous (v 4, 12) and 
• their actions are not good works, but rather aimed at bringing down others (v 5-7, 13).

12	V	Vir linguósus non dirigétur in terra: * virum injústum mala cápient in intéritu.
	OR	vir linguosus non dirigetur super terram virum iniustum mala capient in interitum
	NV	Vir linguosus non firmabitur in terra, virum violentiae mala capient in interitu.
	Pian	Vir linguae malae non durabit in terra; Virum violentum repente capient mala.
	JH	uir linguosus non dirigetur in terra : uirum iniquum mala capient in interitum.
	Sept	ἀνὴρ γλωσσώδης οὐ κατευθυνθήσεται ἐπὶ τῆς γῆς ἄνδρα ἄδικον κακὰ θηρεύσει εἰς διαφθοράν

[key: V=Vulgate; OR=Old Roman; NV=Neo-Vulgate; JH=St Jerome's translation from the Hebrew; Sept=Septuagint]

Looking at the Latin

 The Vulgate and Douay-Rheims translations are arranged phrase by phrase below:

Vir linguósus non dirigétur in terra: virum injústum mala cápient in intéritu.

A man full of tongue  shall not be established in the earth: the unjust man evil shall catch unto destruction.

 The key vocabulary for the verse is as follows:

 vir, viri, m., a man

linguosus a um talkative, loquacious, garrulous, evil tongued, slanderer, blasphemer

dirigo, rexi, rectum, ere 3 to direct, guide, set aright;  to prosper, to be established.

injustus a um – unjust, godless, wicked

malus, a, um, adj., bad, evil, wicked; grievous, sore, severe; subst., malum, i, n., evil, sin; woe, harm, misfortune

capio ere cepi capturm 3 to take possession of, obtain; hunt after; seize, take captive

in+abl = with, in, on among, by means of

interitus, us, m. destruction

Word by word:

 Vir (the man) linguósus (talkative, foul mouthed) non (not) dirigétur (he will be established/prosper) in terra (on the earth): virum (the man) injústum (unjust) mala (evil) cápient (they shall catch/hunt/take hold of) in (into) intéritu (destruction).

 A selection of English translations follows below: 

DR	A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction.
Brenton	A talkative man shall not prosper on the earth: evils shall hunt the unrighteous man to destruction.
MD	Let not the evil-mouthed be established in the land, misfortune shall bring down the unjust to destruction.
RSV	Let not the slanderer be established in the land; let evil hunt down the violent man speedily!
Cover	A man full of words shall not prosper upon the earth; evil shall hunt the wicked person to overthrow him.
Knox	Not long the blasphemer’s time on earth: misfortune will overtake the oppressor unawares.
Grail	Let the slanderer not endure upon the earth. Let evil hunt the violent man to death!

[Abbreviations: DR=Douay-Rheims Challoner; MD=Monastic Diurnal; RSV=Revised Standard Version; Cover=Coverdale]

Against trolls

The word linguosus (literally full of words, talkative) can sometimes have a positive connotation, meaning eloquent, here the sense is clearly negative, meaning garrulous or worse, a sense reflected in the various English translations of it as slanderer or blasphemer.  It describes those so full of themselves that saying something - anything - is more important than its content, or worse, those who speak to spread lies, slander; to detract, flatter, fight for the sake of fighting, scold or blaspheme. In the modern day context, one could readily apply it to internet trolls, but it is clearly an ancient phenomenon -  St Augustine, for example, commented:

A man full of words loves lies. For what pleasure has he, save in speaking? He cares not what he speaks, so long as he speaks. It cannot be that he will be guided. 

The proper approach, St Augustine suggested, is to be more keen to listen than to speak:

What then ought the servant of God to do, who is kindled with these coals, and himself made a coal of salvation, what should he do? He should wish rather to hear than to speak; as it is written, Let every man be swift to hear, slow to speak (James 1:19). And if it may be so, let him desire this, not to be obliged to speak and talk and teach....

Consistent with this interpretation, St Benedict cited this verse in his discussion of the ninth degree of humility (in chapter 7 of his Rule), saying:

The ninth degree of humility is that a monk restrain his tongue and keep silence, not speaking until he is questioned.  For the Scripture shows that "in much speaking there is no escape from sin" (Prov. 10:19) and that "the talkative man is not stable on the earth" (Ps. 139:12).

Karma awaits?

The verse goes on to highlight the fate of those who persistent in this path, namely destruction, if not in this life, in the next.

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm of David.
1 Eripe me, Dómine, ab hómine malo: * a viro iníquo éripe me.	Deliver me, O Lord, from the evil man: rescue me from the unjust man.
2 Qui cogitavérunt iniquitátes in corde: * tota die constituébant prælia.	3 Who have devised iniquities in their hearts: all the day long they designed battles.
3 Acuérunt linguas suas sicut serpéntis: * venénum áspidum sub lábiis eórum.	4 They have sharpened their tongues like a serpent: the venom of asps is under their lips.
4 Custódi me, Dómine, de manu peccatóris: * et ab homínibus iníquis éripe me.	5 Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me.
5 Qui cogitavérunt supplantáre gressus meos: * abscondérunt supérbi láqueum mihi:	Who have proposed to supplant my steps: 6 The proud have hidden a net for me.
6 Et funes extendérunt in láqueum: * juxta iter scándalum posuérunt mihi.	And they have stretched out cords for a snare: they have laid for me a stumbling block by the wayside.
7. Dixi Dómino : Deus meus es tu: * exáudi, Dómine, vocem deprecatiónis meæ.	7 I said to the Lord: You are my God: hear, O Lord, the voice of my supplication.
8 Dómine, Dómine, virtus salútis meæ: * obumbrásti super caput meum in die belli.	8 O Lord, Lord, the strength of my salvation: you have overshadowed my head in the day of battle.
9 Ne tradas me, Dómine, a desidério meo peccatóri: * cogitavérunt contra me, ne derelínquas me, ne forte exalténtur.	9 Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not forsake me, lest they should triumph.
10 Caput circúitus eórum: * labor labiórum ipsórum opériet eos.	10 The head of them compassing me about: the labour of their lips shall overwhelm them.
11 Cadent super eos carbónes, in ignem dejícies eos: * in misériis non subsístent.	11 Burning coals shall fall upon them; you will cast them down into the fire: in miseries they shall not be able to stand.
12 Vir linguósus non dirigétur in terra: * virum injústum mala cápient in intéritu.	12 A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction.
13 Cognóvi quia fáciet Dóminus judícium ínopis: * et vindíctam páuperum.	13 I know that the Lord will do justice to the needy, and will revenge the poor.
14 Verúmtamen justi confitebúntur nómini tuo: * et habitábunt recti cum vultu tuo.	14 But as for the just, they shall give glory to your name: and the upright shall dwell with your countenance.

You can find notes on the next verse of the psalm here.

Ps 139 v11: Punishment and repentance

Verse 11 of Psalm 139 is a warning to evilders.

 

11	V	Cadent super eos carbónes, in ignem dejícies eos: * in misériis non subsístent.
	OR	cadent super eos carbones ignis in ignem deicies eos in miseriis non subsistent
	NV	Cadant super eos carbones ignis, in foveas deicias eos, et non exsurgant.
	Pian	Pluat super eos carbones ignitos; In foveam deiciat eos, ne resurgant.
	JH	Cadent super eos carbones ignis; deicies eos in foueas, ut non consurgant.
	Sept	πεσοῦνται ἐ{P'} αὐτοὺς ἄνθρακες ἐν πυρὶ καταβαλεῖςαὐτούς ἐν ταλαιπωρίαις οὐ μὴ ὑποστῶσιν

 [Abbreviations: V=Vulgate; OR=Old Roman; NV=Neo-Vulgate; JH=St Jerome's translation from the Hebrew; Sept=Septuagint]

Looking at the Latin

Phrase by phrase

 The Vulgate and Douay-Rheims translations are arranged phrase by phrase below:

Cadent super  eos carbónes, in ignem  dejícies eos:   in misériis  non subsístent.

shall fall upon them; Burning coals  into the fire thou wilt cast them down :  in miseries  they shall not be able to stand.

 Word by word:

Cadent (they will fall) super (on) eos (them) carbónes (coals), in ignem (in the fire) dejícies (you will cast/throw) eos (them): in misériis (in miseries/wretchedness) non (not) subsístent (they will endure).

Key vocabulary:

cado, cecidi, casum, ere 3  to fall, esp. in battle; to bow down, fall down, prostrate one's self; to happen, fall, befall.

carbo, onis, m., coal, charcoal; burning or glowing coals.

ignis, is, m. fire; lightning

dejicio jeci jectum ere 3 to cast, throw or hurl down

miseria, ae, f. misery, wretchedness

subsisto ere stiti 3 to exist, last, remain, endure

Calling on God to smite them?

 Although the older Latin versions make the verb future tense (cadent), the Masoretic Text can readily be trnaslated as subjunctive, hence cadant (in the Neo-Vulgate) or pluat (Pian).  The rest of the phrase too, is slightly softer in the Vulgate, enabling the Fathers to interpret the verse as a call to repentance, rather than inviting everlasting final condemnation:

DR	Burning coals shall fall upon them; thou wilt cast them down into the fire: in miseries they shall not be able to stand.
Brenton	Coals of fire shall fall upon them on the earth; and thou shalt cast them down in afflictions: they shall not bear up [under them].
MD	Burning coals shall fall upon them, cast them into the fire, let them perish miserably.
RSV	Let burning coals fall upon them! Let them be cast into pits, no more to rise!
Cover	Let hot burning coals fall upon them; let them be cast into the fire, and into the pit, that they never rise up again.
Knox	let burning coals rain down on them, be they cast into a pit whence they shall rise no more
Grail	Let coals of fire rain upon them. Let them be flung in the abyss, no more to rise.

[Abbreviations: DR=Douay-Rheims Challoner; MD=Monastic Diurnal; RSV=Revised Standard Version; Cover=Coverdale]

The fires of hell

The obvious, literal, meaning of the verse is that those who do evil will eventually be punished, cast down into hell, and suffering coals raining down on them.

It is a salutary reminder: although unpopular in our time, cultivating a fear of hell is an important part of our spiritual armory, as St Benedict's Rule reminds us, instructing us to 'dread hell' (RB 4).

Salutary remorse

The Latin Fathers, though, refelcting the slightly softer version of the verse in the Vulgate, also interpreted this verse as a reference to repentance in this life: in this take on it, the burning coals are the pricks of conscience that tell us that we have done wrong, and cause us to weep bitter tears for our sins.  St Cassiodorus, for example, commented that:

Coals of fire are the tortures of repentance. Such fire springs from a shower of tears; as was said in Psalm 119: The sharp arrows of the mighty, with coals that lay waste.' Initially grievous remorse falls upon them, and subsequently they are cast into the fire when through the Lord's pity they are ignited by the flame of charity; and though they have long lived in quite idle tepidity, they begin to glow with holy works. The outcome for them is that they do not remain in their miseries, since through God's kindness they are trans­ported to the side of the good.

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm of David.
1 Eripe me, Dómine, ab hómine malo: * a viro iníquo éripe me.	Deliver me, O Lord, from the evil man: rescue me from the unjust man.
2 Qui cogitavérunt iniquitátes in corde: * tota die constituébant prælia.	3 Who have devised iniquities in their hearts: all the day long they designed battles.
3 Acuérunt linguas suas sicut serpéntis: * venénum áspidum sub lábiis eórum.	4 They have sharpened their tongues like a serpent: the venom of asps is under their lips.
4 Custódi me, Dómine, de manu peccatóris: * et ab homínibus iníquis éripe me.	5 Keep me, O Lord, from the hand of the wicked: and from unjust men deliver me.
5 Qui cogitavérunt supplantáre gressus meos: * abscondérunt supérbi láqueum mihi:	Who have proposed to supplant my steps: 6 The proud have hidden a net for me.
6 Et funes extendérunt in láqueum: * juxta iter scándalum posuérunt mihi.	And they have stretched out cords for a snare: they have laid for me a stumbling block by the wayside.
7. Dixi Dómino : Deus meus es tu: * exáudi, Dómine, vocem deprecatiónis meæ.	7 I said to the Lord: You are my God: hear, O Lord, the voice of my supplication.
8 Dómine, Dómine, virtus salútis meæ: * obumbrásti super caput meum in die belli.	8 O Lord, Lord, the strength of my salvation: you have overshadowed my head in the day of battle.
9 Ne tradas me, Dómine, a desidério meo peccatóri: * cogitavérunt contra me, ne derelínquas me, ne forte exalténtur.	9 Give me not up, O Lord, from my desire to the wicked: they have plotted against me; do not forsake me, lest they should triumph.
10 Caput circúitus eórum: * labor labiórum ipsórum opériet eos.	10 The head of them compassing me about: the labour of their lips shall overwhelm them.
11 Cadent super eos carbónes, in ignem dejícies eos: * in misériis non subsístent.	11 Burning coals shall fall upon them; you will cast them down into the fire: in miseries they shall not be able to stand.
12 Vir linguósus non dirigétur in terra: * virum injústum mala cápient in intéritu.	12 A man full of tongue shall not be established in the earth: evil shall catch the unjust man unto destruction.
13 Cognóvi quia fáciet Dóminus judícium ínopis: * et vindíctam páuperum.	13 I know that the Lord will do justice to the needy, and will revenge the poor.
14 Verúmtamen justi confitebúntur nómini tuo: * et habitábunt recti cum vultu tuo.	14 But as for the just, they shall give glory to your name: and the upright shall dwell with your countenance.

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