Dixit Dominus: Does Jesus claim to be God? Psalm 109/2

c15th Bible

In my last post I provided a general introduction to Psalm 109.  Today a look at its first verse.

Reading through contemporary commentaries on Scripture, it is not uncommon to find claims that Jesus does not actually claim to be God in the New Testament, and that Church teachings asserting his divinity and equality with God the Father are therefore later ‘developments’ (read: fabrications).

If you actually read Scripture correctly, though, you will quickly discover that Our Lord asserted his divinity on many occasions, with reactions varying from stunned silence (Mt 22:42-46) to attempts to stone him for blasphemy (Jn 8:58-9), and ultimately to his crucifixion (Mt 26:63-65).

And the first verse of Psalm 109 is one of the key Scriptural texts that he cites to support his claim, and so today I want to take a look at that verse in a bit of detail.

First let’s look at the text of the verse itself.

Looking at the Latin

Here is the Latin of the verse, along with the Douay-Rheims translation:

Dixit Dominus Domino meo: Sede a dextris meis,
The Lord said to my Lord: Sit at my right hand

Let’s look at the Latin.

An oracular statement

Dixit (3rd person indicative perfect of dicere, to say: he said) Dóminus (nominative of Dominus: lord)

Dixit Dominus = the Lord said

It is worth noting that in the Hebrew of the Masoretic Text, the phrase has the connotation of someone announcing a solemn prophecy. The sense is something like ‘The lord uttered an oracle’.

The term ‘Lord’

Dómino (dative of Dominus: to the Lord) meo (dative of my, agreeing with Dominus)

Domino meo = to my Lord

In both the Septuagint Greek (viz kurios) and the Latin Vulgate (dominus) the same word for Lord is the same in both this phrase and the one above. In fact the Catechism (CCC446-7) notes that:

“In the Greek translation of the Old Testament, the ineffable Hebrew name YHWH, by which God revealed himself to Moses, is rendered as Kyrios, "Lord". From then on, "Lord" becomes the more usual name by which to indicate the divinity of Israel's God. The New Testament uses this full sense of the title "Lord" both for the Father and - what is new - for Jesus, who is thereby recognized as God Himself. Jesus ascribes this title to himself in a veiled way when he disputes with the Pharisees about the meaning of Psalm 110 [109], but also in an explicit way when he addresses his apostles…”

In the Masoretic Text, however, two different words are used (yehovah and adonai). Though both words are used to mean God in the Old Testament, the second terms can also mean just the head of a household or similar position, so perhaps implies that God is talking to someone of slightly lesser status. Was this a change from the original text made to counter Our Lord’s use of it perhaps?

It can however be given an orthodox interpretation, as St Alphonsus Liguori points out:

“Jehova is a name that belongs to God only ; it signifies HE WHO is. The Hebrews through reverence did not pronounce the name of God. Adoni… means: To my Lord; the name that is applied to the Messias, not only as God, but also as man; and it is for this reason that David uses it here; for if he had designated Jesus Christ by the name of Jehova, he would have been understood as speaking of him as God only, and not as man.”

The right hand of God

Sede (imperative singular of sedere, to sit) a (a, ab, preposition meaning by, taking the ablative case) dextris (ablative pl of dexter, right hand) meis (ablative of my)

Sede a dextris meis = sit by my right

The right hand place is of course the place of honour, denoting power. Pope Benedict XVI’s commentary on this psalm notes that:

“God himself enthrones the king in glory, seating him at his right, a sign of very great honour and of absolute privilege. The king is thus admitted to sharing in the divine kingship, of which he is mediator to the people.”

The Catechism (CCC659) also points out that this is a reference to the Ascension and Resurrection:

"So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God."…Jesus' final apparition ends with the irreversible entry of his humanity into divine glory, symbolized by the cloud and by heaven, where he is seated from that time forward at God's right hand…”

Translating the verse as a whole

The Monastic Diurnal translates the verse as: "The Lord said to my Lord: Sit Thou at My right hand". The standard translations admit of only minor variations, with Coverdale for example making it “The Lord said unto my Lord, Sit thou on my right hand”

Vocab

a, ab (governing the ablative) from, by
dico, dixi, dictum, ere 3, to say, speak; to sing; in the sense of to think, plan, desire; to praise.
dominus, i, m. a master, lord, ruler, owner, possessor
meus – a –um my, mine
sedeo, sedi, sessum, ere 2, to sit; dwell, hold converse with, consult; to sit on a throne, to rule, reign
dexter, tera, terum; the right hand.

Dixit Dominus in Scripture

As the synoptic Gospels all make clear, I think, that Jewish tradition at the time of Our Lord did interpret this psalm as referring to the Messiah: the synoptic Gospels all tell the story of Jesus citing it in this context to the Pharisees to refute their ideas about who the Christ was and to assert his divinity:

“Now while the Pharisees were gathered together, Jesus asked them a question, saying, "What do you think of the Christ? Whose son is he?" They said to him, "The son of David." He said to them, "How is it then that David, inspired by the Spirit, calls him Lord, saying, `The Lord said to my Lord, Sit at my right hand, till I put thy enemies under thy feet'? If David thus calls him Lord, how is he his son?" And no one was able to answer him a word, nor from that day did any one dare to ask him any more questions (Mt 22:42-46)”

And that this claim constituted a claim to divinity is made crystal clear at his trial, as recorded in St Matthew 26:63 – 65:

“And the high priest said to him, "I adjure you by the living God, tell us if you are the Christ, the Son of God." Jesus said to him, "You have said so. But I tell you, hereafter you will see the Son of man seated at the right hand of Power, and coming on the clouds of heaven." Then the high priest tore his robes, and said, "He has uttered blasphemy. Why do we still need witnesses? You have now heard his blasphemy.

The verse has numerous other mentions in the New Testament,including Mk 12:36, 14:62, 16:19; Lk 20:42; Acts 2:34-35; Rom 8:34; Heb 1:13; and 1 Pet 3:22.

The two natures of Christ

Finally, it is worth noting that St Augustine sees the verse as attesting to both Our Lord’s divinity and humanity:

“…If it be said to us, Is Christ the Son of David, or not? if we reply, No, we contradict the Gospel for the Gospel of St. Matthew thus begins, The book of the generation of Jesus Christ, the Son of David. Matthew 1:1 The Evangelist declares, that he is writing the book of the generation of Jesus Christ, the Son of David. The Jews, then, when questioned by Christ, whose Son they believed Christ to be, rightly answered, the Son of David. The Gospel agrees with their answer. Not only the suspicion of the Jews, but the faith of Christians does declare this....

If then David in the spirit called Him Lord, how is He his son? The Jews were silent at this question: they found no further reply: yet they did not seek Him as the Lord, for they did not acknowledge Him to be Himself that Son of David. But let us, brethren, both believe and declare: for, with the heart we believe unto righteousness: but with the mouth confession is made unto salvation; Romans 10:10 let us believe, I say, and let us declare both the Son of David, and the Lord of David. Let us not be ashamed of the Son of David, lest we find the Lord of David angry with us....

We know that Christ sits at the right hand of the Father, since His resurrection from the dead, and ascent into heaven. It is already done: we saw not it, but we have believed it: we have read it in the Scripture, have heard it preached, and hold it by faith. So that by the very circumstance that Christ was David's Son, He became His Lord also. For That which was born of the seed of David was so honoured, that It was also the Lord of David.

You wonder at this, as if the same did not happen in human affairs. For if it should happen, that the son of any private person be made a king, will he not be his father's lord? What is yet more wonderful may happen, not only that the son of a private person, by being made a king, may become his father's lord; but that the son of a layman, by being made a Bishop, may become his father's father. So that in this very circumstance, that Christ took upon Him the flesh, that He died in the flesh, that He rose again in the same flesh, that in the same He ascended into Heaven, and sits on the right hand of His Father, in this same flesh so honoured, so brightened, so changed into a heavenly garb, He is both David's Son, and David's Lord....Christ, therefore, sits at the right hand of God, the Son is on the right hand of the Father, hidden from us. Let us believe.”



Psalm 109 (110)

Dixit Dominus Domino meo: Sede a dextris meis
Donec ponam inimicos tuos scabellum pedum tuorum.
Virgam virtutis tuæ emittet Dominus ex Sion : dominare in medio inimicorum tuorum
Tecum principium in die virtutis tuæ in splendoribus sanctorum: ex utero, ante luciferum, genui te.
Juravit Dominus, et non pœnitebit eum : Tu es sacerdos in æternum secundum ordinem Melchisedech.
Dominus a dextris tuis; confregit in die iræ suæ reges.
Judicabit in nationibus, implebit ruinas; conquassabit capita in terra multorum.
De torrente in via bibet; propterea exaltabit caput.

You can find the next post in this series here.

Is Psalm 109 the most important psalm in the psalter?

De Grebber, 1645

Today I want to resume my series aimed at aiding those wanting to pray the Office in Latin, or to understand the psalms they are praying better. Sunday Vespers seems an appropriate place to start, given that it is probably one of the most commonly prayed hours of the Office.

Psalm 109 (110)

Today a brief introduction to Psalm 109, focusing on its importance.  I'll then post a series looking at it in detail, verse by verse.

The case for Psalm 109's importance rests on three main grounds: it is the most frequently cited of all of the psalms in the New Testament; it has a pre-eminent place in the Office; and it is very theologically dense, containing several important prophesies, and rebutting several heresies.

These layers of meaning are not at all obvious though, from a first reading of the text.  Have a read through, and ideally, listen to a recording so you become familiar with how the Latin should sound.

The text (Vulgate and Douay Rheims)

Dixit Dominus Domino meo: Sede a dextris meis,
The Lord said to my Lord: Sit at my right hand,

donec ponam inimicos tuos scabellum pedum tuorum.
until I make your enemies your footstool

Virgam virtutis tuæ emittet Dominus ex Sion : dominare in medio inimicorum tuorum
The Lord will send forth the sceptre of your power out of Sion: rule in the midst of your enemies.

Tecum principium in die virtutis tuæ in splendoribus sanctorum: ex utero, ante luciferum, genui te.
With you is the principality in the day of your strength: in the brightness of the saints: from the womb before the day star I begot you.

Juravit Dominus, et non pœnitebit eum : Tu es sacerdos in æternum secundum ordinem Melchisedech.
The Lord has sworn, and he will not repent: You are a priest for ever according to the order of Melchisedech.

Dominus a dextris tuis; confregit in die iræ suæ reges.
The Lord at your right hand has broken kings in the day of his wrath.

Judicabit in nationibus, implebit ruinas; conquassabit capita in terra multorum.
He shall judge among nations, he shall fill ruins: he shall crush the heads in the land of many

De torrente in via bibet; propterea exaltabit caput.
He shall drink of the torrent in the way: therefore shall he lift up the head.

The most frequently cited psalm in Scripture

This is a hard psalm to interpret correctly, as we learn from Scripture itself. Jewish tradition clearly interpreted this psalm as referring to the Messiah, and Our Lord uses this fact: the synoptic Gospels all tell the story of Jesus citing it to the Pharisees but using it to refute their ideas about who the Christ was and to assert his divinity.

In fact, Psalm 109 (110)'s main claim to being the most important of all the psalms lies in the fact that it of all the psalms, it is the most quoted in the New Testament, used in a variety of different contexts, including that verse alluding to the mysterious figure of Melchizedech that is particularly important to the theology of the priesthood set out in the Letter to the Hebrews.

And the fathers, Theologians and Saints have seen other layers of meaning in it in relation not only to the Incarnation, but also to the Ascension and Resurrection.  These layers of meaning need, then, to be teased out for us by a verse by verse look at the text.

In the Office

The many citations of the psalm in Scripture are in turn reflected in its use in the Office: in the traditional Benedictine and Roman Offices, Psalm opens Sunday Vespers, and is used for pretty much every major feast of the Church's year. It also features in the Office of Our Lady.

Theological importance

Why is it used so frequently though? The answer is that it is very theologically dense. In summary, the psalm is generally interpreted as prophesying our Lord’s Incarnation; setting out both his divinity and humanity; telling of his kingship and priesthood; and prophesying his Passion and ultimate triumph.

Pope Benedict XVI considered this psalm last in his recent General Audience series:

“Today I would like to end my catechesis on the prayer of the Book of Psalms by meditating on one of the most famous of the “royal Psalms”, a Psalm that Jesus himself cited and that the New Testament authors referred to extensively and interpreted as referring to the Messiah, to Christ. It is Psalm 110 according to the Hebrew tradition, 109 according to the Graeco-Latin one, a Psalm very dear to the ancient Church and to believers of all times. This prayer may at first have been linked to the enthronement of a Davidic king; yet its meaning exceeds the specific contingency of an historic event, opening to broader dimensions and thereby becoming a celebration of the victorious Messiah, glorified at God’s right hand.”

This psalm is also extremely important in countering a number of heresies, which though long ago condemned, keep coming back.  St John Chrysostom draws out the battle lines:

“Let us be alert, I beseech you, and concentrate: the psalm tells us of extremely important principles, not with one form of heresy in mind but many and varied. In fact, it joins battle with Jews, Paul of Samosata, the followers of Arius, of Marcion, the Manicheans, and those professing unbelief in the resurrection. Since, therefore, the battle line is drawn up against such opponents, we need many eyes to get a clear view of the maneuvers. In public games, you see, even if any of the tricks performed in them is overlooked, no harm comes to the spectator; that crowd, after all, has assembled not for instruction but for enjoyment. Here, on the contrary, if you do not pay close attention to the quarter whence the enemy directs his attack and we counter him, you would suffer no inconsiderable damage. To avoid incurring this, therefore, rouse your mind and keep your hearing sharp. The Jews we counter first, and direct our forces against them, taking the inspired author as ally from these words of his. Our assertion, you see, that the verse clearly refers to Christ they do not accept, fabricating some other meaning by contrast. So let us first refute their argument, and then establish our own. Let us for a start ask them at this point, who is this righteous man's Lord?”

Translating Psalm 109

The psalm is often said to be extremely difficult to translate.

Well only, in my opinion, if you insist on using the Hebrew Masoretic Text (MT) as your base!

Unsurprisingly given its Messianic importance, the version of the Hebrew that has come down to us from Jewish sources, the Hebrew Masoretic Text shows signs of text tampering. Contemporary commentator David Ladouceur, for example, normally a defender of the MT, notes for example that “The corrupt Hebrew text with its unusual poetic images pose many unsettled difficulties.”

The very fact that the text appears to be one of those subject to anti-Christian adjustments is another argument for its importance!

The Septuagint and Vulgate translations, by contrast to the Hebrew, are reasonably straightforward as we shall see as we go through it verse by verse.

You can find the next part in this mini-series on Psalm 109, looking at verse 1 in detail, here.  In the meantime, please do leave a comment if you have any questions or reactions to this...

Psalm 109

Vulgate	Douay-Rheims
Psalmus David	A psalm for David.
1 Dixit Dóminus Dómino meo: * Sede a dextris meis:	The Lord said to my Lord: Sit at my right hand,
2  Donec ponam inimícos tuos, * scabéllum pedum tuórum.	until I make your enemies your footstool.
3  Virgam virtútis tuæ emíttet Dóminus ex Sion: * domináre in médio inimicórum tuórum.	2 The Lord will send forth the sceptre of your power out of Sion: rule in the midst of your enemies.
4  Tecum princípium in die virtútis tuæ in splendóribus sanctórum: * ex útero ante lucíferum génui te.	3 With you is the principality in the day of your strength: in the brightness of the saints: from the womb before the day star I begot you.
5 Jurávit Dóminus, et non pœnitébit eum: * Tu es sacérdos in ætérnum secúndum órdinem Melchísedech.	4 The Lord has sworn, and he will not repent: You are a priest for ever according to the order of Melchisedech.
6 Dóminus a dextris tuis, * confrégit in die iræ suæ reges.	5 The Lord at your right hand has broken kings in the day of his wrath.
7  Judicábit in natiónibus, implébit ruínas: * conquassábit cápita in terra multórum.	6 He shall judge among nations, he shall fill ruins: he shall crush the heads in the land of many.
8  De torrénte in via bibet: * proptérea exaltábit caput.	7 He shall drink of the torrent in the way: therefore shall he lift up the head.

Scriptural and liturgical uses

NT Refs	Mt 22:44; 26:64; Mk 12:36, 14:62, 16:19; Lk 20:42; Acts 2:34-35; Rom 8:34; Heb 1:13; 1 Pet 3:22 (v1-2), Heb5:6, 6:20, 7:21, Rom 11:29 (v5)
RB cursus	Sunday Vespers+Ant, v1 (2285)
Monastic feasts etc	All commons/feasts for vespers AN: v1: 4853, 5441, 5442, 1434, 3522,
Responsories	Confessor dr bp v3,1: 7046; 7749;
Roman pre 1911	Sunday Vespers
Ambrosian	Sunday Vespers
Brigittine	Sunday Vespers
Maurist	Sunday Vespers
Thesauris schemas	A: Sunday Vespers; B: Sunday Matins; C: Sunday Matins wk 2 ; D: Sunday Vespers
Roman post 1911	1911-62: Sunday Vespers . 1970: Sunday Vespers
Mass propers (EF)	Nativity (midnight): GR (v3, 1); CO v3 Confessor bishop: AL (v4)

Why doesn't your Cathedral/parish offer Vespers (!)?

c14th Howard Book of Hours

One of the more positive reforms of the Vatican II was the encouragement of the laity to say the Divine Office.  But also one of the most neglected!

Spirit of Vatican IIism

The emphasis on the importance of the Divine Office in the documents of Vatican II was not an innovation: rather it reflected the recovery of a practice that was extremely popular in the late Middle Ages, when 'books of hours' were far and away the most popular book going. 

The decline in its use by the laity reflected a number of factors: the restriction of the official delegation to say the Office to priests and religious because of concerns over use of unorthodox texts and congregationalist theologies associated with the rise of protestantism; the influence of the Jesuits who did not say the choral Office; and the suppression of many of the earlier forms of the Office that had been particularly popular.

The early twentieth century saw a considerable revival in lay interest in the Office, courtesy of the Liturgical Movement, and the creation of many 'short breviaries' appropriate to the laity.  Vatican II's encouragement of this trend, and revival of the permission for the laity to say the Office liturgically, even in the absence of clerics or religious, should then have met fertile ground.

Alas, it is one of those inconvenient bits of text that has been mostly been quietly forgotten about, and whose implementation has largely been subverted by the butchery of the liturgy that is the modern Liturgy of the Hours.

Now for the real renewal?

Nonetheless, as genuine liturgical renewal gains ground, some churches are introducing Sunday Vespers, and late last year Pope Benedict XVI once again encouraged all Catholics to pray the Office, saying:

"I would then like to renew to you all the invitation to pray with the Psalms, even becoming accustomed to using the Liturgy of the Hours of the Church, Lauds in the morning, Vespers in the evening, and Compline before retiring. Our relationship with God cannot but be enriched with greater joy and trust in the daily journey towards him."

The Pope's words merely echoe the actual words - as opposed to the spirit of - Vatican II's Sacrosanctum Concilium, which says, inter alia:

"Pastors of souls should see to it that the principal hours, especially Vespers, are celebrated in common in church on Sundays and on the more common feasts.  The laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually." (SC 100)

These days in Australia and many other countries, you will be very lucky indeed to find Vespers offered in a major metropolitan cathedral, let alone elsewhere! 

And as for the instruction  that 'In accordance with the age-old tradition of the Latin rite, the Latin language is to be retained by clerics in the divine office.' (SC1010)!

The psalms of Sunday vespers

Nonetheless, for the benefit of those who do want to pray this hour in Latin, or are already saying it and want to understand what they are saying in greater depth, I am going to resume my series aimed at penetrating the meaning of the psalms with a look at the psalms of Sunday Vespers.


I'm working primarily from the traditional Benedictine Office, that means Psalms 109 (110), 110 (111), 111 (112) and 112 (113).  The theme of the Sunday in the Office is, of course, the Resurrection, and these four psalms are particularly pertinent to this theme.


By way of a footnote, in the traditional Roman Office, Psalm 113 (114/115) is also said.  St Benedict's decision to omit that psalm has, I think, to do partly with symmetry, partly with the thematic structure of his Office, and partly to do with keeping the hour short.   In this context, it is worth noting the point on symmetry: the first of the variable psalms said at Lauds in the Benedictine Office on Sunday is Psalm 117, which is the last of the 'hallel' psalms, sung on the great Jewish feasts.  At Vespers we end on the first of the Hallel psalms, Psalm 112.  The Liturgy of the Hours also draws on these core psalms, repeating Psalm 109 each week, and uses Psalm 110, 111 and 113 (split in two).  Curiously, it omits Psalm 112 altogether.

In any case, on to Psalm 109.

Who stole Epiphanytide? Notes on Psalm 96

Flemish c16th

I want to take a brief look today, at the psalm featured used for the Introit and Alleluia of the (Third &) Fourth Sunday after Epiphany, Psalm 96.

Epiphanytide?

Dom Gueranger's famous series The Liturgical Year starts the volume on the four Sundays after Epiphany with an essay dealing with the idea that in this period we are still in Christmastide; alas, due to the reforms of 1955 (Pius XII) and 1962 (John XXIII) this is no longer actually the case!

The 1962 calendar did, however, retain the traditional Mass and Office texts set for these Sundays. 

The result is that though we are technically in time 'throughout the year' or 'time before Septuagesimatide', in practice the forty days between the nativity and the Purification of the Blessed Virgin  retain a focus on the early manifestations of Our Lord's divinity during his mission on earth.

Fourth Sunday

Today's Gospel (the calming of the storm at sea) deals with the early part of Our Lord's ministry.  And the psalm that is particularly featured in the propers is Psalm 96, which speaks of the joyous message of Our Lord's coming.

Here is the full text of the psalm, first in Latin then in English:

Dóminus regnávit exsúltet terra: * læténtur ínsulæ multæ.
Nubes, et calígo in circúitu ejus: * justítia, et judícium corréctio sedis ejus.
Ignis ante ipsum præcédet: * et inflammábit in circúitu inimícos ejus.
Illuxérunt fúlgura ejus orbi terræ: * vidit et commóta est terra.
Montes, sicut cera fluxérunt a fácie Domini: * a fácie Dómini omnis terra.
Annuntiavérunt cæli justítiam ejus: * et vidérunt omnes pópuli glóriam ejus.
Confundántur omnes, qui adórant sculptília: * et qui gloriántur in simulácris suis.
Adoráte eum, omnes Angeli ejus: * audívit, et lætáta est Sion.
Et exsultavérunt fíliæ Judæ: * propter judícia tua, Dómine:
Quóniam tu Dóminus Altíssimus super omnem terram: * nimis exaltátus es super ones deos.
Qui dilígitis Dóminum, odite malum: * custódit Dóminus ánimas sanctórum suórum, de manu peccatóris liberábit eos.
Lux orta est justo, * et rectis corde lætítia.
Lætámini, justi in Dómino: * et confitémini memóriæ sanctificatiónis ejus.

The Lord has reigned, let the earth rejoice: let many islands be glad.
Clouds and darkness are round about him: justice and judgment are the establishment of his throne.
A fire shall go before him, and shall burn his enemies round about.
His lightnings have shone forth to the world: the earth saw and trembled.
The mountains melted like wax, at the presence of the Lord: at the presence of the Lord of all the earth.
The heavens declared his justice: and all people saw his glory.
Let them be all confounded that adore graven things, and that glory in their idols.
Adore him, all you his angels:
Sion heard, and was glad.
And the daughters of Juda rejoiced, because of your judgments, O Lord.
For you are the most high Lord over all the earth: you are exalted exceedingly above all gods.
You that love the Lord, hate evil: the Lord preserves the souls of his saints, he will deliver them out of the hand of the sinner.
Light is risen to the just, and joy to the right of heart.
Rejoice, you just, in the Lord: and give praise to the remembrance of his holiness.

The literal meaning

St Robert Bellarmine, in his commentary on this psalm, suggests that it can be interpreted at the literal level two ways: firstly as speaking of God's kingdom 'absolutely', that is, of his continuing governance of the world invisibly; and secondly, of Christ after the Resurrection. 

But in fact, I would suggest, the Church here gives it a third level of meaning, referring back to the nativity and the epiphany. 

At the nativity, after all, we have the adoration and rejoicing of the angels (Adoráte eum, omnes Angeli ejus); the shepherds, representing the people of Israel (audívit, et lætáta est Sion), and the Magi (læténtur ínsulæ multæ).  The link to the Magi is also reinforced by the use of Psalm 101 in the Gradual, which refers to the kings of the earth fearing the Lord's glory.

The Spiritual meaning

The texts remind us then to retain our Christmas joy, to reflect that joy in the worship of him, and above all, to put our trust in his saving power.

But above all, the series of Gospel's speaking of the manifestation of divine power should remind us of our own duty to manifest Christ to others.  If we truly believe in heaven, then we will want to do everything possible to reach it ourselves.  And we will also want others to be there with us - particularly our friends and family, but also the whole world. Thus we are all called upon to evangelise through prayer, actions and words.

Other liturgical and Scriptural uses of the psalm

NT references	Rev 11:5 (3); Heb 1:6 (8); Lk1:74 (11)
RB cursus	Friday Matins;
Monastic/(Roman) feasts etc	Nativity, Epiphany, Ascension, Trinity, Sacred Heart, Transfiguration, Christ the King, All Saints, Common of Apostles, Common of BVM, Common of Virgins
Roman pre 1911	Friday Matins
Ambrosian
Brigittine
Maurist
Thesauris schemas	A: ; B: ; C: ; D:
Roman post 1911	1911-62:Wed Lauds  . 1970:
Mass propers (EF)

Propers for the Third Sunday of Advent: Psalm 84

Creation and the expulsion from paradise
Giovanni di Paulo 1445

The verse for today’s Introit, as well as the Offertory come from Psalm 84, which prophesies our redemption. St Alphonsus Liguori explains:

“The psalmist goes to show us, on the one hand, the Jewish people delivered from slavery; on the other hand, mankind redeemed from the slavery of Satan. He enumerates, moreover, the fruits of the Redemption.”

A cause for rejoicing indeed!



Introit and Offertory text

The verses used in the propers for the Third Sunday of Advent are:

Benedixísti, Dómine, terram tuam: avertísti captivitátem Jacob (Introit, Offertory).
Lord, you have blessed your land: you have turned away the captivity of Jacob.

Remisísti iniquitátem plebis tuæ (Offertory only)
You have forgiven the iniquity of your people

Through Christ comes forgiveness of sins

As is often the case with the propers, the full significance of it depends on knowing what comes next.

Though the psalm can in part be taken as a reference to God leading his people out of Exile in Egypt, and numerous other deliverances, it is clear from the text here that the liberation talked about is primarily spiritual.

In fact the second half of the second verse is the key: ‘you have covered all their sins’, as Our Lord did through the Cross.  St Augustine explains this verse as follows:

"Behold how He has turned away their captivity, in that He has remitted iniquity: iniquity held them captive; your iniquity forgiven, you are freed. Confess therefore that you are in captivity, that you may be worthy to be freed: for he that knows not of his enemy, how can he invoke the liberator? You have covered all their sins. What is, You have covered? So as not to see them. How did You not see them? So as not to take vengeance on them. You were unwilling to see our sins: and therefore You saw them not, because You would not see them: You have covered all their sins."

The psalm goes on to explain the context for the Incarnation, albeit in a rather anthropomorphic way:

You have mitigated all your anger: you have turned away from the wrath of your indignation.



Advent is a call to conversion

The psalm then reminds of the purpose of Advent, namely the call to continuing conversion:

“Convert us, O God our saviour: and turn off your anger from us.
Will you be angry with us for ever: or will you extend your wrath from generation to generation?”

Yet through we wait and prepare, we know the outcome:

“You will turn, O God, and bring us to life: and your people shall rejoice in you."

Show us, O Lord, your mercy; and grant us your salvation.”

The psalm then speaks of Christ and the fruits of his redeeming mission more directly:

I will hear what the Lord God will speak in me: for he will speak peace unto his people:
And unto his saints: and unto them that are converted to the heart.
Surely his salvation is near to them that fear him: that glory may dwell in our land.
Mercy and truth have met each other: justice and peace have kissed.
Truth is sprung out of the earth: and justice has looked down from heaven.
For the Lord will give goodness: and our earth shall yield her fruit.
Justice shall walk before him: and shall set his steps in the way.

Here is the Latin:

1 Benedixísti, Dómine, terram tuam: * avertísti captivitátem Jacob.
2 Remisísti iniquitátem plebis tuæ: * operuísti ómnia peccáta eórum.
3 Mitigásti omnem iram tuam: * avertísti ab ira indignatiónis tuæ.
4 Convérte nos, Deus, salutáris noster: * et avérte iram tuam a nobis.
5 Numquid in ætérnum irascéris nobis? * aut exténdes iram tuam a generatióne in generatiónem?
6 Deus, tu convérsus vivificábis nos: * et plebs tua lætábitur in te.
7 Osténde nobis, Dómine, misericórdiam tuam: * et salutáre tuum da nobis.
8 Audiam quid loquátur in me Dóminus Deus: * quóniam loquétur pacem in plebem suam.
9 Et super sanctos suos: * et in eos, qui convertúntur ad cor.
10 Verúmtamen prope timéntes eum salutáre ipsíus: * ut inhábitet glória in terra nostra.
11 Misericórdia, et véritas obviavérunt sibi: * justítia, et pax osculátæ sunt.
12 Véritas de terra orta est: * et justítia de cælo prospéxit.
13 Etenim Dóminus dabit benignitátem: * et terra nostra dabit fructum suum.
14 Justítia ante eum ambulábit: * et ponet in via gressus suos.

Propers of the Second Sunday of Advent: Psalm 49

The Gradual for this Sunday's Mass is taken from Psalm 49, a psalm which prophesies the second coming of Christ according to St Alphonsus Liguori:

"This psalm describes the second coming of Jesus Christ, which will be public and full of majesty, in contrast with his first coming, which was humble and hidden."

The verses around the text used in the Gradual give the psalm some important context pointing to God's coming as judge, so here they are, first in the Vulgate, then the Douay-Rheims, with the Gradual text bolded:

Deus deórum, Dóminus locútus est: * et vocávit terram,
A solis ortu usque ad occásum: * ex Sion spécies decóris ejus.
Deus maniféste véniet: * Deus noster et non silébit.
Ignis in conspéctu ejus exardéscet: * et in circúitu ejus tempéstas válida.
Advocábit cælum desúrsum: * et terram discérnere pópulum suum.
Congregáte illi sanctos ejus: * qui órdinant testaméntum ejus super sacrifícia.
Et annuntiábunt cæli justítiam ejus: * quóniam Deus judex est.

The God of gods, the Lord has spoken: and he has called the earth.
From the rising of the sun, to the going down thereof: Out of Sion the loveliness of his beauty.
God shall come manifestly: our God shall come, and shall not keep silence.
A fire shall burn before him: and a mighty tempest shall be round about him.
He shall call heaven from above, and the earth, to judge his people.
Gather together his saints to him: who set his covenant before sacrifices.
And the heavens shall declare his justice: for God is judge.
Hear, O my people, and I will speak: O Israel, and I will testify to you: I am God, your God.

The verses set for the day also refer to the beauty of God, a reminder that beauty is not entirely a cultural construct, and to the extent that it is, it is one that can be guided by God, both through the talents he gives to men, and the inspirations he gives directly and indirectly, including through nature.  The chant is a good example of this!

Other Scriptural and liturgical uses of the psalm

NT references	1 Cor 10:26 (13); Heb 13:15 (15, 24); Roms 2: 17-24 (17)
RB cursus	Tuesday Matins I, 5
Monastic/(Roman) feasts etc	-
Roman pre 1911	Tuesday Matins
Roman post 1911	1911-62: Wednesday Matins  . 1970:
Mass propers (EF)	Advent2: GR

Text of the psalm

Vulgate	Douay-Rheims
Psalmus Asaph.
1  Deus deórum, Dóminus locútus est: * et vocávit terram,	The God of gods, the Lord has spoken: and he has called the earth.
2  A solis ortu usque ad occásum: * ex Sion spécies decóris ejus.	From the rising of the sun, to the going down thereof: 2 Out of Sion the loveliness of his beauty
3  Deus maniféste véniet: * Deus noster et non silébit.	3 God shall come manifestly: our God shall come, and shall not keep silence.
4  Ignis in conspéctu ejus exardéscet: * et in circúitu ejus tempéstas válida.	A fire shall burn before him: and a mighty tempest shall be round about him.
5  Advocábit cælum desúrsum: * et terram discérnere pópulum suum.	4 He shall call heaven from above, and the earth, to judge his people.
6  Congregáte illi sanctos ejus: * qui órdinant testaméntum ejus super sacrifícia.	5 Gather together his saints to him: who set his covenant before sacrifices.
7  Et annuntiábunt cæli justítiam ejus: * quóniam Deus judex est.	6 And the heavens shall declare his justice: for God is judge.
8  Audi, pópulus meus, et loquar :  Israël, et testificábor tibi: * Deus, Deus tuus ego sum.	7 Hear, O my people, and I will speak: O Israel, and I will testify to you: I am God, your God.
9  Non in sacrifíciis tuis árguam te: * holocáusta autem tua in conspéctu meo sunt semper.	8 I will not reprove you for your sacrifices: and your burnt offerings are always in my sight.
10  Non accípiam de domo tua vítulos: * neque de grégibus tuis hircos.	9 I will not take calves out of your house: nor he goats out of your flocks.
11  Quóniam meæ sunt omnes feræ silvárum: * juménta in móntibus et boves.	10 For all the beasts of the woods are mine: the cattle on the hills, and the oxen.
12  Cognóvi ómnia volatília cæli: * et pulchritúdo agri mecum est.	11 I know all the fowls of the air: and with me is the beauty of the field.
13  Si esuríero, non dicam tibi: * meus est enim orbis terræ, et plenitúdo ejus.	12 If I should be hungry, I would not tell you: for the world is mine, and the fullness thereof.
14  Numquid manducábo carnes taurórum? * aut sánguinem hircórum potábo?	13 Shall I eat the flesh of bullocks? Or shall I drink the blood of goats?
15  Immola Deo sacrifícium laudis: * et redde Altíssimo vota tua.	14 Offer to God the sacrifice of praise: and pay your vows to the most High.
16  Et ínvoca me in die tribulatiónis: * éruam te, et honorificábis me.	15 And call upon me in the day of trouble: I will deliver you, and you shall glorify me.
17  Peccatóri autem dixit Deus: * Quare tu enárras justítias meas, et assúmis testaméntum meum per os tuum?	16 But to the sinner God has said: Why do you declare my justices, and take my covenant in your mouth?
18  Tu vero odísti disciplínam: * et projecísti sermónes meos retrórsum:	17 Seeing you have hated discipline: and have cast my words behind you.
19  Si vidébas furem, currébas cum eo: * et cum adúlteris portiónem tuam ponébas.	18 If you saw a thief you ran with him: and with adulterers you have been a partaker
20  Os tuum abundávit malítia: * et lingua tua concinnábat dolos.	19 Your mouth has abounded with evil, and your tongue framed deceits.
21  Sedens advérsus fratrem tuum loquebáris, et advérsus fílium matris tuæ ponébas scándalum: * hæc fecísti, et tácui.	20 Sitting you spoke against your brother, and laid a scandal against your mother's son: 21 These things have you done, and I was silent.
22  Existimásti, iníque, quod ero tui símilis: * árguam te, et státuam contra fáciem tuam.	You thought unjustly that I should be like to you: but I will reprove you, and set before your face.
23  Intellígite hæc, qui obliviscímini Deum: * nequándo rápiat, et non sit qui erípiat.	22 Understand these things, you that forget God; lest he snatch you away, and there be none to deliver you.
24  Sacrifícium laudis honorificábit me: * et illic iter, quo osténdam illi salutáre Dei.	23 The sacrifice of praise shall glorify me: and there is the way by which I will show him the salvation of God.

Where to next?

I'd appreciate any feedback you may have on this series, particularly on issues such as:

• how many verses to cover in a post - was it too much t do two or more at a time as I did with Psalm 137?
• is the level of detail on the Latin about right, or would you like more parsing (starting what case/tense etc is being used), alternative translations?
• are the commentaries helpful?
• are the Latin study hints posts helpful or not?

Any other more general comments or reactions are also welcome.

I'd also be particularly interested in hearing how you are using this series.  Has anyone taken up my suggestion to use the Simplicissimus course for example?  Is anyone sitting down systematically and trying to learn these psalms phrase by phrase, or are you just reading through the notes and absorbing what you can as you go?  Are you more interested in the Latin or the context/commentary material?