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)	-