The 'monastic' last psalms of Vespers - Ps 140 on Thursdays

Psalm 140 can be interpreted several ways including as referring to the Passion (the evening sacrifice) and institution of the New covenant; the Office as a substitute for the Temple sacrifices; on the need to resist pressure to conform, but instead stay on the path of righteousness; and more.

All of these are clearly relevant to monks.

The verse I want to suggest has a particular importance though, is verse 3, set a watch before my mouth. 

Vulgate	Douay-Rheims
Psalmus David.	A psalm of David.
1 Dómine, clamávi ad te, exáudi me: * inténde voci meæ, cum clamávero ad te.	I have cried to you, O Lord, hear me: hearken to my voice, when I cry to you.
2  Dirigátur orátio mea sicut incénsum in conspéctu tuo: * elevátio mánuum meárum sacrifícium vespertínum.	2 Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice.
3  Pone, Dómine, custódiam ori meo: * et óstium circumstántiæ lábiis meis.	Set a watch, O Lord, before my mouth: and a door round about my lips.
4  Non declínes cor meum in verba malítiæ: * ad excusándas excusatiónes in peccátis.	4 Incline not my heart to evil words; to make excuses in sins.
5  Cum homínibus operántibus iniquitátem: * et non communicábo cum eléctis eórum	With men that work iniquity: and I will not communicate with the choicest of them
6  Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.	5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
7  Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.	For my prayer shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up.
8  Audient verba mea quóniam potuérunt: * sicut crassitúdo terræ erúpta est super terram.	They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground:
9  Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.	Our bones are scattered by the side of hell. 8 But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
10  Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.	9 Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
11  Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.	10 The wicked shall fall in his net: I am alone until I pass.

 St Benedict on keeping silence

St Benedict refers to the importance of control over speech in many places in his Rule, but key summaries of his teaching on the subject are contained in chapter 4 the tools of good work), 6 (On silence) and 7 (where he devotes three of the twelve steps of humility to the topic).

In these chapters St Benedict built on an already well established monastic tradition that taught that speech too often and easily constituted sin, but even where it did not, it could be an impediment to the receptive listening necessary to progress in the spiritual life. 

Both Chapters 4 and 6 include commentary that uses words that echo Psalm 140.  Chapter 4 contains a series of injunctions on the subject of control over what is said including 'Guard your lips from harmful or deceptive speech' (os suum a malo vel pravo eloquio custodire).  And chapter 6 opens with a quote from Psalm 38:

Let us do as saith the prophet: I said, I will take heed unto my ways, that I offend not with my tongue. I have set a guard to my mouth [posui ori meo custodiam]. I was dumb and was humbled, and kept silence even from good words.

The key distinction between Psalm 38's text and Psalm 140 goes to the role of grace: in Psalm 38 the speaker has made a deliberate decision not to speak, lest he stir up those who inevitably attack the good; in Psalm 140 we ask for God's help in withstanding such assaults.

Compline and the Great Silence

Presumably in part because the verse corresponds well to the verse that opens each day in the monastic life, O Lord open my lips that I may announce your praise, a seventh century document describing Roman Benedictine practices (Ordo XVI) instructs it to be used as the last thing said each night after Compline, to mark the start of the Great Silence. 

St Jerome's commentary on the psalm includes a reference to the verse now used to open Compline, perhaps helping to explain the reason for its selection:

'Death and life are in the power of the tongue'; and again: 'I tell you, that of every idle word men speak, they shall give account on the day of judgment.' The prophet prays, therefore, that his words may not be vain, but holy and pleasing to God. 'A guard at the door of my lips.' He is asking for a guard round about his lips like the rampart of a castle, that he may never capitulate to sin...The prophet prays earnestly, therefore, that a sentry be placed around all his senses, that his whole household be fortified against the invasion and conquest of his adversary the devil. St. Peter writes: 'Our adversary the devil, as a roaring lion, goes about seeking someone to devour.' Not ordinarily does the devil make his attack through grave faults but through slight ones, that in some way or other he may gain admittance, win his victory, and ultimately impel his man to greater vices. Not through fornication or avarice, but through lesser sins, he secures an entrance.

Psalm 140 v 11: Christ in his Passion

 The final verse of Psalm 140 reminds of the certainty of God's justice. 

Looking at the Latin

11	V	Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.
	OR	cadent in retiaculo eius peccatores singulariter sum ego donec transeam.
	NV	Cadent in retiacula sua peccatores simul, ego autem ultra pertranseam.
	JH	Incident in rete eius impii simul: ego autem transibo.
	Sept	πεσοῦνται ἐν ἀμφιβλήστρῳ αὐτοῦ ἁμαρτωλοί κατὰ μόνας εἰμὶ ἐγὼ ἕως οὗ ἂν παρέλθω

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

St Jerome's translation captures the Masoretic Text sense of the text, that once they have been caught in their own traps, I can pass on.  The Septuagint version, though, which says I am alone until I pass, was given a Christological interpretation by the Fathers, so should not lightly be dismissed.

 Phrase by phrase

Cadent in retiáculo ejus peccatóres singuláriter sum ego donec tránseam.

[they] shall fall in his net: The wicked I am alone until I pass.

 Word by word 

Cadent (they shall fall) in retiáculo (in the net) ejus(their) peccatóres (sinners): singuláriter (alone) sum (I am) ego (I) donec (until) tránseam (I have passed on by [safely]) . 

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.
retiaculum i n a net
singulariter, adv.  alone, only
donec, conj., till, until
transeo, ivi and ii, itum, ie,  pass by, on, or away visit, to go to a place; to pass over as waves; to go through, 

Selected translations 

DR	The wicked shall fall in his net: I am alone until I pass.
Brenton	Sinners shall fall by their own net: I am alone until I shall escape.
MD	Let the sinners be caught in their own net: whilst I alone shall pass unharmed.
RSV	Let the wicked together fall into their own nets, while I escape.
Cover	Let the ungodly fall into their own nets together, and let me ever escape them.
Knox	Into their own net, sinner upon sinner, may they fall, and I pass on in safety.
Grail	Let the wicked fall into the traps they have set while I pursue my way unharmed.

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

God's net

The first half of the verse is a statement that justice will ultimately prevail.  As Theodoret put it:

The sinners will fall in his net, that is, God's: those who set traps for others will be caught up in divine retribution like a kind of netting, will have to bear whatever they commit, and will suffer what they inflict on others. 

There is in this life, though, always hope of conversion, and so St John Chrysostom interprets the net to be more all-encompassing:

Whose net will they fall into? God's very own. That is to say, they will be snared, they will be caught: the righteous, to the point of correction and awakening their sound values; sinners, suffering incurable ailments as they are, to the point of punishment and retribution. 

Preserving our souls until we reach our true home

The sense of the second half of the verse is, according to St Robert Bellarmine, that by observing the precepts listed out in the psalm - shunning worldly gatherings, and keeping guard of heart, mind and words and so forth - we will eventually pass over into our true home, heaven:

 I will keep aloof from the whole world, until I should have passed all snares and stumbling blocks. Though I may be kept an exile for a time in this world, I will not belong to it. “I am alone,” until I shall have passed to my country, where I shall have no shares or stumbling blocks to encounter.

Christ reopens the way 

The final phrase, though, surely refers above all to Christ in his Passion, as St Augustine pointed out: 

Pascha, as they say who know, and who have explained to us what to read, means Passover. When then the Lord's Passion was about to come, the Evangelist, as though he would use this very word, says, When the hour had come that Jesus should pass over to the Father.  We hear then of Pascha in this verse, I am alone, until I pass over. After Pascha I shall no longer be alone, after passing-over I shall no longer be alone. Many shall imitate me, many shall follow me...Except a grain of wheat fall into the ground and die, it abides alone; but if it die, it bears much fruit...

Vulgate	Douay-Rheims
Psalmus David.	A psalm of David.
1 Dómine, clamávi ad te, exáudi me: * inténde voci meæ, cum clamávero ad te.	I have cried to you, O Lord, hear me: hearken to my voice, when I cry to you.
2  Dirigátur orátio mea sicut incénsum in conspéctu tuo: * elevátio mánuum meárum sacrifícium vespertínum.	2 Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice.
3  Pone, Dómine, custódiam ori meo: * et óstium circumstántiæ lábiis meis.	Set a watch, O Lord, before my mouth: and a door round about my lips.
4  Non declínes cor meum in verba malítiæ: * ad excusándas excusatiónes in peccátis.	4 Incline not my heart to evil words; to make excuses in sins.
5  Cum homínibus operántibus iniquitátem: * et non communicábo cum eléctis eórum	With men that work iniquity: and I will not communicate with the choicest of them
6  Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.	5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
7  Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.	For my prayer shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up.
8  Audient verba mea quóniam potuérunt: * sicut crassitúdo terræ erúpta est super terram.	They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground:
9  Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.	Our bones are scattered by the side of hell. 8 But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
10  Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.	9 Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
11  Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.	10 The wicked shall fall in his net: I am alone until I pass.

Ps 140 v 10 - Fix your eyes on heaven

 Verse 10 of Psalm 140 provides a link to the previous psalm's references to traps, snares and the plots of evil men. 

 Looking at the Latin

10	V	Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.
	OR	custodi me a laqueo quem statuerunt mihi et ab scandalis operantibus iniquitatem
	NV	Custodi me a laqueo, quem statuerunt mihi, et a scandalis operantium iniquitatem.
	JH	Custodi me de manibus laquei quod posuerunt mihi, et de offendiculus operantium iniquitatem.
	Sept	φύλαξόν με ἀπὸ παγίδος ἧς συνεστήσαντό μοι καὶ ἀπὸ σκανδάλων τῶν ἐργαζομένων τὴν ἀνομίαν

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

 Phrase by phrase: 

Custódi me a láqueo quem statuérunt mihi et a scándalis operántium iniquitátem.

Keep me from the snare which they have laid for me and from the stumbling blocks of them that work iniquity.

 Word by word 

Custódi (guard) me a (from) láqueo (the trap) quem (which) statuérunt (they have set) mihi (for me) et (and) a (from) scándalis (the traps) operántium (the workers) iniquitátem (of sin). 

Key vocab 

custodio, ivi or ii, itum, ire to guard, watch, keep;to maintain, to hold steadfastly
laqueus, ei, m., a noose for capturing animals; a snare, trap
statuo, ui, utum, ere 3 to set, place, establish; to change, still, calm; to be determined, resolved
scandalum, i, n. lit., a trap, snare, that which causes one to stumble, a stumbling-block
opero are avi atum – form of operor, to work; operantium= plural genitive participle
iniquitas, atis, f iniquity, injustice, sin. 

Selected translations 

DR	Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
Brenton	Keep me from the snare which they have set for me, and from the stumbling blocks of them that work iniquity.
MD	Preserve me from the snare which they have laid for me, and from the pitfalls of evil men.
RSV	Keep me from the trap which they have laid for me, and from the snares of evildoers!
Cover	Keep me from the snare that they have laid for me, and from the traps of the wicked doers.
Knox	Preserve me from the ambush they have laid for me, from the snares of the wrong-doers.
Grail	From the trap they have laid for me keep me safe: keep me from the snares of those who do evil.

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

What are the snares and stumbling blocks?

Today's verse can be read in multiple ways.

First, if we can see it as a prayer of the agony in the garden, both for the knowledge for himself and for grace for his disciples, in facing the upcoming traps set by his persecutors.

Secondly, it can be read more broadly as a request for grace for us all as we face the trials and temptations of this life.

St Augustine, for example, argues that the trap referred to here is the pleasures of this world:

What was the trap? If you consent, I spare you. In the trap was set the bait of the present life; if the bird love this bait, it falls into the trap: but if the bird be able to say, The day of man have I not desired...

 Other commentators interpret the verse more generally.  St Jerome, for example, points to the dangers of heresy, demonic influence, and most especially the temptation to pride, which can undermine even our attempts at Lenten penances:

Vice is certainly the next door neighbor to virtue. A trap is set for me in almsgiving if I stretch out my hand in order to be seen by men and, while appearing to do a good work, I fall into imperfection and sin. If I give away an undergarment to a brother for the benefit of those who are looking on, a demon has laid a snare for me...therefore, in the very path in which we are striving to walk, that is, in the virtues, in almsgiving, that we may perform these acts to be seen by men and win their vain applause, in fasts, in prayer, in haircloth that we may show off ourselves. The man who wears haircloth ought to be lamenting his sins and not pluming himself in the sight of others. 

The need for grace in facing the unexpected

There are some temptations and traps though, we can readily guard ourselves against; others though, can be unexpected, and it is for these that we especially need God's help, St John Chrysostom argued:

Here he is not referring simply to schemes but to hidden traps of the kind not easy to guard against and detect; hence they require in particular even grace from on high. For this reason, then, he brings his theme to a close with a prayer, concluding with it as he had opened with it, showing that on the one hand what is his to offer is this - hope in God, always looking to God, shunning their gatherings, hating their evil desires - and on the other hand what comes from God help, assistance, rendering him proof against wiles difficult to detect. This is what virtue consists of, in fact: both application of our zeal and support from God's assistance. 

Vulgate	Douay-Rheims
Psalmus David.	A psalm of David.
1 Dómine, clamávi ad te, exáudi me: * inténde voci meæ, cum clamávero ad te.	I have cried to you, O Lord, hear me: hearken to my voice, when I cry to you.
2  Dirigátur orátio mea sicut incénsum in conspéctu tuo: * elevátio mánuum meárum sacrifícium vespertínum.	2 Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice.
3  Pone, Dómine, custódiam ori meo: * et óstium circumstántiæ lábiis meis.	Set a watch, O Lord, before my mouth: and a door round about my lips.
4  Non declínes cor meum in verba malítiæ: * ad excusándas excusatiónes in peccátis.	4 Incline not my heart to evil words; to make excuses in sins.
5  Cum homínibus operántibus iniquitátem: * et non communicábo cum eléctis eórum	With men that work iniquity: and I will not communicate with the choicest of them
6  Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.	5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
7  Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.	For my prayer shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up.
8  Audient verba mea quóniam potuérunt: * sicut crassitúdo terræ erúpta est super terram.	They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground:
9  Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.	Our bones are scattered by the side of hell. 8 But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
10  Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.	9 Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
11  Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.	10 The wicked shall fall in his net: I am alone until I pass.

For notes on the final verse of Psalm 140, continue on here.

Ps 140 v9 - Fix your eyes on Christ

 Verse 9 of Psalm 140 is a request for the grace of perseverance and fortititude.

  Looking at the Latin

9	V	Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.
	OR	dissipata sunt ossa nostra secus infernum quia ad te Domine Domine oculi mei in te speravi ne auferas animam meam
	NV	dissipata sunt ossa eorum ad fauces inferni. Quia ad te, Domine, Domine, oculi mei; ad te confugi, non effundas animam meam.
	JH	sic dissipata sunt ossa nostra in ore inferi.  Quia ad te, Domine Deus, oculi mei: in te speraui ; ne euacues animam meam.
	Sept	διεσκορπίσθη τὰ ὀστᾶ ἡμῶν παρὰ τὸν ᾅδην ὅτι πρὸς σέ κύριε κύριε οἱ ὀφθαλμοί μου ἐπὶ σὲ ἤλπισα μὴ ἀντανέλῃς τὴν ψυχήν μου

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

Note that the Neo-Vulgate opts for an alternative text tradition (not, in this case, the Masoretic) in relation to whose bones are in question here: most of the earlier versions suggest that it is ‘our’ bones that are scattered: it is our soul that we are asking God to preserve.  But the neo-Vulgate,  prefers to interpret the verse as referring to ‘their’ (sinners) bones, and make the request to preserve our lives. 

Phrase by phrase 

Dissipáta sunt ossa nostra secus inférnum: quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.

Our bones are scattered by the side of hell. But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.

 Word by word 

Dissipáta sunt (they have scattered) ossa (bones) nostra (our) secus (alongside of) inférnum (hell): * quia (for, but) ad (to) te (you), Dómine (O Lord), Dómine (O Lord), óculi (eyes) mei (my) [=my eyes are on you]: in te (you) sperávi (I have hoped), non (not) áuferas (you take away/destroy) ánimam (soul) meam (my). 

Key vocabulary 

dissipo, are avi, atum,  scatter, disperse; frustrate, bring to naught; break, annul, make void
os, ossis, n., a bone, mostly pi. ossa, lum.  a member of the body, or, the members, one’s whole being, one's spirit, strength
secus, prep, with acc. by, beside, along, near, on
infernus, i, m. Sheol; the nether world, the underworld, the grave, the kingdom of the dead, hell
aufero, abstuli, ablatum, auferre to take or bear away; to destroy. 

English translations 

DR	Our bones are scattered by the side of hell. But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
Brenton	our bones have been scattered by the [mouth of] the grave. For mine eyes are to thee, O Lord God: I have hoped in thee; take not away my life.
MD	So their bones are scattered on the brink of hell: But to you, O Lord, my Lord, I turn my eyes, in Thee I hope, take not away my life.
RSV	so shall their bones be strewn at the mouth of Sheol. But my eyes are toward thee, O LORD God; in thee I seek refuge; leave me not defenseless!
Cover	Our bones lie scattered before the pit, like as when one graveth and diggeth up the ground. But mine eyes look unto thee, O Lord God; in thee is my trust. O cast not out my soul.
Knox	a people whose bones lie scattered at the grave’s mouth, [like seed when the earth is cloven into furrows].To thee these eyes look, my Lord, my Master; in thee I trust; let not my life be forfeit.
Grail	so their bones were strewn at the mouth of the grave. To you, Lord God, my eyes are turned: in you I take refuge; spare my soul!

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

The blood and bones of the saints

There are several ways of interpreting this verse, and one offered by St Augustine is that the blood and bones of the righteous lying on the ground ties to the farming analogy of the previous verse, and suggests that the death of the martyrs acts as the fertiliser that brings forth the Church: 

We know that everything that is refuse is the fatness of the earth. The things which are, as it were, contemptible to men, enrich the earth....Precious in the sight of the Lord is the death of His saints. 

As it is contemptible to the world, so is it precious to the husbandman. For he knows the use thereof, and its rich juice; he knows what he desires, what he seeks, whence the fertile crop arises; but this world despises it. 

Do you not know that God has chosen the contemptible things of the world, and those which are not, like as those which are, that the things which are may be brought to nought?  From the dunghill was Peter lifted up, and Paul; when they were put to death, they were despised: now, the earth having been enriched by them, and the cross of the Church springing up, behold, all that is noble and chief in the world, even the emperor himself, comes to Rome, and whither does he hasten? To the temple of the emperor, or the memorial of the fisherman?

The virtue of fortitude

But bones are also seen as the strongest part of the body, and so often representing strength and courage.

In this verse then, the reference to our bones lying on the bring of hell can also be interpreted as saying that so oppressed are we, that we are on the brink of falling into hell. St Augustine pointed out that the path of the martyr is not easy, and not all succeed in reaching the crown thus we must focus on Christ as our model and help:

For they were tortured in persecutions, and many failed. It occurs to him that many have failed, many have been in hazard, and as it were in the midst of the tribulation of persecution is sent forth the voice of one praying;

Trust in God

The key point of the verse then, is that in the face of difficulties and persecution, or even martyrdom, we must keep our eyes focused on Christ.

St John Chrysostom says:

Even if countless troubles beset us, he is saying - wars, battles, deaths, gates of Hades -we do not let go the holy anchor; instead, we cling to the hope of your assistance, and abandoning weapons and strategies we look to freedom from that source, your grace. In you I hoped: do not blot out my soul

Vulgate	Douay-Rheims
Psalmus David.	A psalm of David.
1 Dómine, clamávi ad te, exáudi me: * inténde voci meæ, cum clamávero ad te.	I have cried to you, O Lord, hear me: hearken to my voice, when I cry to you.
2  Dirigátur orátio mea sicut incénsum in conspéctu tuo: * elevátio mánuum meárum sacrifícium vespertínum.	2 Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice.
3  Pone, Dómine, custódiam ori meo: * et óstium circumstántiæ lábiis meis.	Set a watch, O Lord, before my mouth: and a door round about my lips.
4  Non declínes cor meum in verba malítiæ: * ad excusándas excusatiónes in peccátis.	4 Incline not my heart to evil words; to make excuses in sins.
5  Cum homínibus operántibus iniquitátem: * et non communicábo cum eléctis eórum	With men that work iniquity: and I will not communicate with the choicest of them
6  Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.	5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
7  Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.	For my prayer shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up.
8  Audient verba mea quóniam potuérunt: * sicut crassitúdo terræ erúpta est super terram.	They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground:
9  Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.	Our bones are scattered by the side of hell. 8 But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
10  Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.	9 Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
11  Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.	10 The wicked shall fall in his net: I am alone until I pass.

For notes on the next verse of this psalm, continue on here.