Psalm 94 verses 8-9

Verse 8 of Psalm 94 demands that we not put off repentance, but rather respond now.

It is extremely important to Benedictines due to its citation by St Benedict in his Rule.  The verses remind us of the urgency of conversion, lest we too find ourselves, like those companions of Moses, unable to enter the promised land, and condemned instead to wander the desert eternally.

8	VL/V	Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra
	NV	Utinam hodie vocem eius audiatis: “ Nolite obdurare corda vestra,
	JH	Hodie, si uocem eius audieritis, nolite indurare corda uestra,
		μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ

Text notes:  The speaking voice shifts again here to a prophetic tone.

Hódie=today

si vocem ejus audiéritis=if you shall hear his voice

nolíte obduráre be unwilling to harden

corda vestra=your hearts

hodie, adv.  today

vox, vocis, the voice of a person, or, the sound of an instrument, thunder. 

audio, ivi or li, Itum, ire to hear; to hear gladly; sound forth, utter, announce;  hear favorably, to grant,

nolo, nolui, nolle  to be unwilling, not to wish, to refuse It is generally found in the imperative followed by the infinitive of another verb.

.

DR	Today if you shall hear his voice, harden not your hearts:
Cover	Today if ye will hear his voice, harden not your hearts

Hebrews provides an extended commentary on these verses, pointing out that there are consequences to God’s providential care for us: we are part of a covenantal relationship which means we too have obligations towards God, most importantly not to reject him through sin and unbelief.  Instead, we are called not only to adore God, but to obey his commandments and do good works.  

St Benedict uses this passage to call us to the more intense spiritual life he proposes in his Rule:

Let us arise, then, at last,  for the Scripture stirs us up, saying, "Now is the hour for us to rise from sleep" (Rom. 13:11). Let us open our eyes to the deifying light,  let us hear with attentive ears  the warning which the divine voice cries daily to us, "Today if you hear His voice,  harden not your hearts" (Ps. 94[95]:8).  And again, "Whoever has ears to hear,  hear what the Spirit says to the churches" (Matt. 11-15; Apoc. 2:7).

9	VL	Sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.
	V	sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.
	NV	sicut in Meriba, secundum diem Massa in deserto, ubi tentaverunt me patres vestri: probaverunt me, etsi viderunt opera mea.
	JH	sicut in contradictione, sicut in die temtationis in deserto: ubi temtauerunt me patres uestri, probauerunt me, et uiderunt opus meum.
		οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐδοκίμασαν καὶ εἴδοσαν τὰ ἔργα μου

Text notes: Britt notes that the MT has: (Harden not your hearts) as at Meribah ( = quarrel, strife), as in the day of Massah ( = temptation) in the wilderness. The Greek translators and St. Jerome took these words for common nouns. He notes that they both designate one and the same place in the desert of Pharan, where the Hebrews, suffering for want of water, murmured against God, Cf. Exod. 17,1-7; Num. 20,1-13.

Sicut in exacerbatione=as in the provocation

secundum diem tentationis=according to the day of temptation

in deserto=in the wilderness.

ubi tentavérunt me=where they tried me

 patres vestry=your fathers

probavérunt= and they tested

et vidérunt ópera mea= and saw my works

sicut, adv., as, just as, like.

exacerbatio, onis, rebellion, disobedience,  an exasperation; in particular the stirring of Divine anger by the Jews in the desert, the provocation.

secundus, a, um following in time or order; the next, the second.

dies, ei, m& f. a day

tentatio, onis, a trial, temptation; an attack.

desertum, i, n., a desert, wilderness.

tento, avi, atum, are, to tempt

pater, tris, m. a father; mostly pi. in the sense of forefathers, ancestors

probo, avi, atum, are to try, to test, prove, examine; to search, prove

video, vidi, vlsum, ere 2,  to see, behold; consider; experience, undergo, suffer, realize; keep watch, look for, meditate on

opus, eris, n., work.

DR	As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
RSV	as at Mer'ibah, as on the day at Massah in the wilderness, when your fathers tested me, and put me to the proof, though they had seen my work.
Cover	as in the provocation, and as in the day of temptation in the wilderness, when your fathers tempted me, proved me, and saw my works.

This verse points to one of the most grievous sins against God, namely putting oneself in a situation and demanding that God rescue us from it.  The Catechism cites this psalm in support of its analysis of the sin:

“Tempting God consists in putting his goodness and almighty power to the test by word or deed. Thus Satan tried to induce Jesus to throw himself down from the Temple and, by this gesture, force God to act. Jesus opposed Satan with the word of God: "You shall not put the LORD your God to the test." The challenge contained in such tempting of God wounds the respect and trust we owe our Creator and Lord. It always harbors doubt about his love, his providence, and his power.” (CCC2219)

The devil of course tempted Our Lord in this way, daring him to throw himself off the heights in order to be rescued by the angels.

Psalm 94: Venite Exultemus Domino

Vulgate	Psalter (Vetus latina)	Douay-Rheims
Laus cantici ipsi David.		Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;	1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:	Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei	præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.	2 Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.	2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos	3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;	: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.	4 For in his hand are all the ends of the earth: and the heights of the mountains are his.
5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt	3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus	5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:	Veníte, adorémus, et procidámus ante Deum : plorémus coram Dómino, qui fecit nos,	6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.	quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.	7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra	4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,	8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.	sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.	9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.	5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde ;	10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.	ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.	11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

And you can find the final part in this series on Psalm 94 here.

Introduction to Psalm 94

I'm looking, in this series, at the repeated psalms of the Benedictine Office, and today I want to turn to Psalm 94.

The second invitatory psalm of Matins, Psalm 94, is a joyful invitation to worship our creator, redeemer and protector.  But it also has a darker message, namely a warning not to put off repentance, but to respond to God’s call here and now.

Psalm 94: Venite Exultemus Domino

Vulgate	Psalter (Vetus latina)	Douay-Rheims
Laus cantici ipsi David.		Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;	1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:	Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei	præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.	2 Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.	2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos	3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;	: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.	4 For in his hand are all the ends of the earth: and the heights of the mountains are his.
5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt	3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus	5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:	Veníte, adorémus, et procidámus ante Deum : plorémus coram Dómino, qui fecit nos,	6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.	quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.	7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra	4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,	8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.	sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.	9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.	5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde;	10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.	ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.	11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

 Scriptural context

Psalm 94 is part of a group of psalms (consisting of Psalm 92-99) which proclaim the kingship of God, express their hope and faith in the establishment of God’s domain over the whole world.  Some commentators view this as a psalm used in liturgical processions; others see it as a pilgrimage song.

The second half of the psalm (verses 9-11) refers to the events described in Exodus 17:1-7 when the Israelites doubted God because there was no water where they camped, and threatened to stone Moses until he, on God’s instructions, struck a rock and water poured out.  As punishment for their murmuring and doubting of God, none of those involved were allowed to enter the Promised Land.

Liturgical context

This psalm is used daily as the invitatory at Matins in both the Roman and Benedictine Breviaries, and though the direction of influence is unclear, this is probably a case of the Roman Office adopting it from the Benedictine.  

The reasons for its selection are reasonably clear cut: St Benedict quotes from this psalm extensively in the Prologue of his Rule, weaving it into his extended invitation to one who would become a monk.  And St Benedict often seems to enjoy employing nice literalisms, such as its opening call to 'come before his presence with thanksgiving; and make a joyful noise to him with psalms'.

There are two peculiarities, though, in the way this psalm is used in the Office.  

First, after each verse or group of verses a responsorial antiphon is said, the only survival of this approach in the Office.  

Secondly, the text used in the Office is not the Vulgate (St Jerome’s Gallican), but the Old Roman translation.  The ‘Roman Psalter’ translation was the one almost certainly used by St Benedict, and indeed throughout the West until the ninth century, and survived in Rome itself until the sixteenth century.  Its survival in the Office in this translation is presumably due to the ancient chant settings of the psalm, which can be found in the Liber Hymnarius and other places.

A call to adoration

As the Catechism of the Catholic Church points out, adoration is our first duty towards God (CCC2628).  In the modern world, we do everything possible to avoid acknowledging that our lives are not in fact under our control, but at God’s.  But if we are truly conscious of God’s greatness as creator and sustainer or the world and ourselves, the psalmist instructs in verse 6, we would prostrate ourselves before him, and weep for the sins that offend him.  

Accordingly, the psalm sets out a number of reasons why we should joyfully adore God.    He offers us the promise of salvation (v1); he is the true, real God, unlike the impotent inventions worshipped by the pagans (v3); he controls all things, and instead of rejecting us, has reopened the way to salvation (v4); he created the world (v5) and us (v6); he provides the necessities of life to us, spiritual and physical, and guides us through his continuing providential care (v7).  It is worth noting that the Fathers interpret the references to the sea, mountains and so forth not just as references to the natural world, but all as standing for the construction of our culture, society and in particular the Church.

If today you hear his voice...

St Benedict uses verse 8 to call us to the more intense spiritual life he proposes in his Rule:

“Let us arise, then, at last,  for the Scripture stirs us up, saying, "Now is the hour for us to rise from sleep" (Rom. 13:11). Let us open our eyes to the deifying light,  let us hear with attentive ears  the warning which the divine voice cries daily to us, "Today if you hear His voice,  harden not your hearts" (Ps. 94[95]:8).  And again, "Whoever has ears to hear, hear what the Spirit says to the churches" (Matt. 11-15; Apoc. 2:7).”

Hebrews provides an extended commentary on verses 8-11, pointing out that there are consequences to God’s providential care for us: we are part of a covenant relationship which means we too have obligations towards God, most importantly not to reject him through sin and unbelief.  Instead, we are called not only to adore God, but to obey his commandments and do good works.  As St Benedict instructs:

"Whenever you start out to do some good task, you should first ask God, who has deigned to count us among his children, that he bring it to its proper end; for then we shall never be downcast by our failure to do well. At all times we should make ourselves subject to Him in the use of all those goods he has placed at our disposal…With our eyes wide open to the divine light, we will clearly hear what the voice of God says to us every day: If you listen to his voice, your heart will not be hardened; and: Let him who has ears, listen to what the Spirit says to the churches. And what does He say? Come, my children, listen to me: I will teach you the fear of the Lord. Walk while it is still light, before you are caught out by the darkness of death. Girded with the belt of faith and the practice of good works, we will make our way forward along his paths, taking the Gospel as our guide, so that we may arrive to see the one who has called us into his kingdom. If we wish to make our home in his heavenly kingdom, we should always bear in mind that to reach his court we must travel with haste along the path of good works."

If we let him, he will lead us into the promised land of heaven. But if we reject him…

You can find the first set of verse by verse notes on the psalm here.

Scriptural and liturgical uses of the psalm

NT references	Heb 3:7-19 (4ff); 1 Cor 10:9 (4B); Heb 4:3-5 (5B)
RB cursus	Matins daily
Monastic/(Roman) feasts etc	-
Roman pre 1911	Matins daily
Roman post 1911	1911-62: Matins daily . 1970:
Mass propers (EF)	PP14, AL (1); PP 15, AL (2); September Ember Saturday, IN (3)

Psalm 3: Five reasons why St Benedict uses it as a daily invitatory

Psalm 3 is the first psalm said each day in the Benedictine Office, opening the hour of Matins (Vigils), said in the dark early hours of the morning.  In this post, I want to summarise some possible reasons why St Benedict made it one of the daily psalms of his Office.

Psalm 3: Domine, quid multiplicati sunt

Vulgate	Douay-Rheims
Psalmus David, cum fugeret a facie Absalom filii sui.	The psalm of David when he fled from the face of his son Absalom.
2 Dómine quid multiplicáti sunt qui tríbulant me? * multi insúrgunt advérsum me.	Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.
3  Multi dicunt ánimæ meæ: * Non est salus ipsi in Deo ejus.	Many say to my soul: There is no salvation for him in his God.
4  Tu autem, Dómine, suscéptor meus es, * glória mea, et exáltans caput meum.	But thou, O Lord art my protector, my glory, and the lifter up of my head.
5  Voce mea ad Dóminum clamávi: * et exaudívit me de monte sancto suo.	I have cried to the Lord with my voice: and he hath heard me from his holy hill.
6  Ego dormívi, et soporátus sum: * et exsurréxi, quia Dóminus suscépit me.	I have slept and taken my rest: and I have risen up, because the Lord hath protected me
7  Non timébo míllia pópuli circumdántis me: * exsúrge, Dómine, salvum me fac, Deus meus.	I will not fear thousands of the people, surrounding me: arise, O Lord; save me, O my God.
8  Quóniam tu percussísti omnes adversántes mihi sine causa: * dentes peccatórum contrivísti.	For thou hast struck all them who are my adversaries without cause: thou hast broken the teeth of sinners.
9  Dómini est salus: * et super pópulum tuum benedíctio tua.	Salvation is of the Lord: and thy blessing is upon thy people.

Psalm 3 arguably encapsulates five key aspects of St Benedict's spirituality.

1. Remembering the physical world: St Benedict seems, in his Rule, to enjoy finding ways in which to carry out quite literally the injunctions of the psalms while pointing to the underlying spiritual meaning of doing so.  'Seven times a day have I given praise to you' is translated quite literally, for example into seven hours to be prayed during the day, while 'at midnight I rose to give praise to thee' justifies Matins (RB16). 

One of the key reasons for the selection of this psalm as the first for Matins then, must surely lie in the words of verse 3, for in the early hours of the morning, well before dawn, the monk or nun can truly say with the psalmist, 'I have slept and taken my rest, and I have risen up because the Lord has protected me'.

The verse though, also has a Christological interpretation, indeed, the oldest surviving Patristic reference to Psalm 3, from St Clement of Rome (c96) states that the verse alludes to Our Lord's death and Resurrection.  Indeed, an early tradition is that the first three psalms of the psalter are about, respectively, the life (Psalm 1), death (Psalm 2) and Resurrection of Christ (Psalm 3).  And of course, the Fathers urge us to apply its message to ourselves as well: we must trust that God will protect us so we rise up, both each day now, and at the last, with him.    

2. The spiritual warfare: The idea that we must wage spiritual warfare against our enemies with the help of God resonates throughout the St Benedict's Rule.  Indeed, in the very opening lines of the Prologue he urges us to renounce our own will, in order  'to fight for the true King, Christ', and take up the 'strong and glorious weapons' of obedience.

The psalm, particularly in verses 1 and 7, makes it clear that we cannot expect the spiritual life to be easy: rather, it is a battle.  We must struggle daily with enemies ranged around us, such as discouragement and temptation. 

3.  Why does God often seem so slow to act?:  This psalm opens by asking why God allows us to be surrounded by our enemies (verse 1), and also asks why the good often seem so badly outnumbered (verse 7).  The challenge posed by a God who often seems to sit back, allowing sinners to flourish while oppressing the good (verse 2) is also a key theme of the psalms the saint places at Prime each day.  Why then does God seem to hold back?  

The issue seems to have been a particular preoccupation for St Benedict, reflected not least in his choice of the psalms set for Prime.  

This psalm doesn't directly answer the question, but in the Prologue to the Rule the saint does suggest one key reason, namely to give us - and those mired in evil - time to repent that we might yet be saved:

"And the days of our life are lengthened and a respite allowed us for this very reason, that we may amend our evil ways. For the Apostle saith: Knowest thou not that the patience of God inviteth thee to repentance? For the merciful Lord saith: I will not the death of a sinner, but that he should be converted and live."

4.  Ask God for help: Another reason for God's delay is suggested by Verse 7 of the psalm, which introduces some key motifs or memes in the Benedictine Office, often used in antiphons and elsewhere, in the words 'exsúrge, Dómine/salvum me fac, Deus meus' (or  'Arise Lord, save me my God). The point is that although God always calls to our hearts, he also gives us free will, and part of that gift is that we must actively ask for his help to ensure, and to perfect what we do.

St Benedict seems to have had some particular attachment to these sentiments for he deliberately splits psalms in two, even across days in order to arrange for these two phrases (or slight variants thereof) to be used as incipits twice on Wednesday: firstly at Matins (Psalm 67/68) and again at Prime (Psalm 9 pt 2/Psalm 11).

5.  Trust in God:  Finally, closely linked to the requirement that we actively ask for God's help is the deep sense of trust in God to make everything come out right, and help us win the race that we must cultivate.  Verse 4 of the Psalm alludes to God as the one who is our sustainer or protector (susceptor), who lifts us up.  In many respects the themes of the psalm, and this verse in particular, echo the stanza of Psalm 118 that surround the Suscipe verse that is used as part of the monastic profession ceremony.

Indeed, the idea of God as our 'susceptor' has an important theology behind it.  St Augustine's take on the word points to the analogy of the Roman paterfamilias, who 'received' (acknowledged) his child, thus saving it from the fate of exposure.  He also explains it as a word used to mean a powerful man who takes up the cause of someone, or a doctor or lawyer accepting a case.   When God becomes our susceptor, in other words, he acts as a Father or powerful protector of us, someone who has taken our cause on as his own, and will work to sustain, help and heal us.  The monastic commentator Cassian (c. 360 – 435) took the discussion of its meaning a step further, for in Chapter 17 of his Conference 13 he discusses God's intervention in various types of vocation:

"Hence it comes in our prayers we proclaim God as not only protector and Saviour, but actually as our Helper and Sponsor [adjuitorem et susceptorem] for whereas He first calls us to him, and while we are ignorant and unwilling, draws us towards salvation, he is our Protector and Saviour, but whereas when we are already striving, He is want to bring us help, and to receive and defend those who fly to Him for refuge, He is our Sponsor and Refuge.' "

St Benedict's contemporary Cassiodorus' commentary on the verse puts more emphasis on the idea of God as our ongoing sustainer, particularly in the ennoblement of the flesh through grace made possible through the Incarnation:

"Sustainer, that is, of the form of slave, since the taking up of human nature is the Word made flesh. So it is the flesh which speaks of its glory and the lifting up of its head, for the all-powerful Word assumed it so that the divine and human substance might be one Person without any admixture. This verse is relevant too to the confounding of the Pelagians, who believe that man can by his own efforts achieve something good; for who, pray, could be self-sufficient for performing good without abundance of divine grace? It is through grace by which it is united to God that human nature has taken its place at the Father's right hand."

Throughout the psalm there is a clear message: if we but put our trust in God and cry out to him with strength, he will destroy our enemies, be they of the world, the flesh and the devil.  

Verse by verse notes on the psalm

I've previously provided more detailed notes on Psalm 3 which you can find as follows:

Introduction to Psalm 3
Psalm 3:v1
Psalm 3:v2
Psalm 3:v3
Psalm 3:v4
Psalm 3:v5
Psalm 3:v6
Psalm 3:v7 
Psalm 3:v8

I also provided some crib notes on the Latin:
Notes on Psalm 3 grammar and vocab Pt 1
Notes on Latin of Psalm 3 Pt 2
Notes on the Latin of Psalm 3, Pt 3

Alternatively, you can jump straight to the introduction to the next psalm in this series, Psalm 94.