Why is psalm 109 used for Marian feasts? Ps 109/5

Georgia, c1125

Today’s verse speaks of the divine - rather than human - begetting of Our Lord.  So why is it used in the Office of Our Lady and for Vespers of her feasts?

It is worth noting first that this verse in the Septuagint and Vulgate bears little or no resemblance to the Hebrew Text as it has come down to us, as Pope Benedict explains:

“In the original Hebrew text a reference was made to the mustering of the army to which the people generously responded, gathering round their sovereign on the day of his coronation. The Greek translation of The Septuagint that dates back to between the second and third centuries B.C. refers however to the divine sonship of the king, to his birth or begetting on the part of the Lord. This is the interpretation that has been chosen by the Church, which is why the verse reads like this: “Yours is princely power in the day of your birth, in holy splendour; before the daystar, like the dew, I have begotten you”.

The RSV accordingly renders this verse:

“Your people will offer themselves freely on the day you lead your host upon the holy mountains.  From the womb of the morning like dew your youth will come to you.”

It is not unreasonable, however, to infer that the “original” Hebrew has in fact been corrupted in order to avoid granting the Messiah inheritance of his status by right of birth and eternal generation.  So ignore Coverdale and any other protestant translations of this psalm in your consideration of it!

Here is the text as the Church reads it:

Tecum princípium in die virtútis tuæ in splendóribus sanctórum: *ex útero ante lucíferum génui te.
μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου ἐν ταῖς λαμπρότησιν τῶν ἁγίων ἐκ γαστρὸς πρὸ ἑωσφόρου ἐξεγέννησά σε
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.

Looking at the Latin

Tecum principium (accusative, governed by cum) = with you [is] the sovereignty/dominion

In die (abl, governed by in) virtútis (gen) tuæ = in the day of your power

The first two phrases, then, present the saviour as awe-inspiring.

in splendóribus (in +abl, plural) sanctorum (genitive) = in the splendour of the saints

St John Chrysostom sees this phrase as softening the depiction presented to us:

“Lest he give the impression that he is only fearsome, the psalmist shows as well his mild and kindly character in the words, In the glories of the holy ones. This is a mark of his power, making them glorious like that, as Paul also indicated in saying, "He will transform the body of our lowliness so that it may be conformed to the body of his glory."

This idea of exalting the lowly also hints at the Marian dimension of the verse, taken up in the next phrase.

ex útero = from the womb (abl, governed by ex)

Though this phrase seems to suggest the Incarnation, it should really be viewed figuratively, as St Robert Bellarmine explains:

“By the womb is meant the secret and intimate essence of the Deity; and, though the womb is to be found in woman only, still it is applied to the Father, to show more clearly the consubstantiality of the Son with him, as also to show that God needed not the cooperation of woman to bring forth and produce. Himself begot and gave birth. As Isaias says, "Shall not I, that made others to bring forth children, myself bring forth, saith the Lord."

ante lucíferum = before the morning star (accusative, governed by ante)

St Robert continues:

"Here we have a proof of the eternity of Christ; for he was born before the day star, and, consequently, before all created things; but he named the day star, for he himself, as the Son of God, is the increate light. For he is the true light, that enlighteneth every man and angel.”

génui te – I bore/begot you (present indicative perfect of gigno, I beget)

Translations

The Monastic Diurnal offers a rather free translation of this verse: “Thine is princely rule in the day of Thy power in holy splendour: from the womb before the day-star have I begotten Thee”

Brenton’s translation from the Septuagint is a more literal one: With thee is dominion in the day of thy power, in the splendours of thy saints: I have begotten thee from the womb before the morning.

Key vocab

principium, ii, n. the beginning; the sum, substance, content; sovereignty, princely, power, dominion
splendor, oris, m. brightness, splendor; glory, brightness, i.e., grace, favor.
uterus, i, m. the womb
lucifer, feri, in. the morning-star, the day-star.
gigno, genui, genitum, ere 3 to beget.

So why is this psalm used on Marian feasts?

We have seen above that this verse then attests to our Lord’s divinity, his eternal generation, rather than the Incarnation as such.

Nonetheless, this should immediately remind us of Our Lady’s title as theotokos, or “God bearer”.

And in fact St Augustine argues that the expression ‘before the morning star’:

“…is used both figuratively and literally, and was thus fulfilled. For the Lord was born at night from the womb of the Virgin Mary; the testimony of the shepherds does assert this, who were keeping watch over their flock. Luke 2:7-8 So David: O Thou, my Lord, who sittest at the right hand of my Lord, whence are You my Son, except because, From the womb before the morning star I have begotten You?”

And indeed, the Church places this verse before us at Midnight Mass for Christmas, in the Gradual.



You can find the next part of this series here.

Are we there yet? When will Christ's kingdom be established? Ps 109/4

Van der Weyden, c1445

Today’s verse of Psalm 109 puts before us a paradox. Here is the verse in the Vulgate Latin, Greek Septuagint, and English Douay-Rheims versions:

Virgam virtutis tuæ emittet Dominus ex Sion : dominare in medio inimicorum tuorum
ῥάβδον δυνάμεώς σου ἐξαποστελεῖ κύριος ἐκ Σιων καὶ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου
The Lord will send forth the sceptre of your power out of Sion: rule in the midst of your enemies.

What is the nature of the paradox? Well on the one hand, it seems to talk about God establishing Christ’s rule, something that is in fact eternal without any beginning, as St Augustine explains:

“It appears, brethren, it most clearly appears, that the Prophet is not speaking of that kingdom of Christ, in which He reigns for ever with His Father, Ruler of the things which are made through Him: for when does not God the Word reign, who is in the beginning with God?”

Yet on the other hand, this clearly is a Christological psalm!

The paradox is resolved by the Fathers, in seeing this verse as reference to the culmination of Christ’s earthly mission, in the establishment of the Church, and the instruction to go out and make disciples of all nations. St Augustine continues:

“…but, nevertheless, that reign of temporal government, by which, through the mediation of His flesh, He called us into eternity, begins with Christians; but of His reign there shall be no end.

Let’s look at the verse more closely in order to penetrate further into the meaning.

The Latin

The scepter from Sion

Parsing out the phrase:
Virgam (acc of virga, a rod, staff or scepter) virtútis (genitive of virtus, strength, power) tuæ (your, agreeing with virtus)

Virgam virtútis tuæ = the scepre of your power =your mighty sceptre

The sceptre is often interpreted as a reference to the Cross.

The Neo-Vulgate translation of the psalm (used in the Liturgy of the Hours) changes virtutis to potentiae (power).

Out of Sion

Parsing the phrase:
emíttet (future indicative 3rd person of emitto, I send) Dóminus ex (ex, out of) Sion (=Jerusalem)

emíttet Dóminus ex Sion = the Lord will send from Sion

St Robert Bellarmine comments:

“…The scepter of his power was sent out of Sion, as if it grew on that mountain; for it was in Jerusalem that the spiritual kingdom of Christ commenced, as there were the first believers, and there the faith began to be propagated by the apostles.”

Rule

Parsing the phrase:
Domináre (imperative of dominor, rule) in médio (in +abl, medius in the midt, middle) inimicórum (gen pl of enemy) tuórum (your, agreeing with enemies)

domináre in médio inimicórum tuórum = rule in the midst of your enemies

This phrase points to the tension implicit in this ‘almost but not yet’ time after Christ’s Resurrection, but before the Second Coming, as St Augustine explains:

“First, Be Thou ruler in the midst of Your enemies: in the midst of the raging heathen. For shall He rule in the midst of His enemies at a later season, when the Saints have received their reward, and the ungodly their condemnation? And what wonder if He shall then rule, when the righteous reign with Him for ever, and the ungodly burn with eternal punishments? What wonder, if He shall then? Now in the midst of Your enemies, now in this transition of ages, in this propagation and succession of human mortality, now while the torrent of time is gliding by, unto this is the rod of Your power sent out of Sion, that You may be Ruler in the midst of Your enemies. Rule Thou, rule among Pagans, Jews, heretics, false brethren. Rule Thou, rule, O Son of David, Lord of David, rule in the midst of Pagans, Jews, heretics, false brethren. Be Thou Ruler in the midst of Your enemies. We understand not this verse aright.”

Other translations

The Monastic Diurnal translates the whole verse as “The scepter of Thy power the Lord sendeth forth from Sion: Rule Thou in the midst of Thy enemies”.

The Coverdale translation renders it “The Lord shall send the rod of thy power out of Sion; be thou ruler, even in the midst among thine enemies.”

The Revised Standard Version prefers sceptre to rod: “The LORD sends forth from Zion your mighty scepter. Rule in the midst of your foes!”

Extending the sceptre of Christ’s power

This verse, then can be seen as encapsulating Our Lord’s mission and instruction to spread the Gospel to the whole world, through his Cross, as St Alphonsus Liguri explains:

“Here David speaks to Jesus Christ, and says to him: The Lord, that is, Thy eternal Father, will cause to come forth from Sion, or from Jerusalem, the sceptre of Thy power, and Thy reign shall extend over the whole earth. This accords with the command given by the divine Master to his disciples to go to preach salvation to all nations beginning with Jerusalem…That penance and remission of sins should be preached in his name, . . . beginning at Jerusalem (Luke, xxiv. 4). Mattei observes that by Virgam many of the holy Fathers understand the cross, which is the sceptre of Jesus Christ.”

When then is the kingdom established? St Robert Bellarmine explains:

“All success, triumph, and happiness to you on the way; extend your kingdom to all nations; carry the banner of your cross in the midst of Jews and pagans; plant it where they are thickest and strongest; "rule everywhere in the midst of them;" and in spite of them, and in opposition to them, set up your kingdom. That was very soon accomplished; for within a few years, in spite of both Jews and pagans, many Christian churches were established, for the apostle writes to the Colossians, chapter 1, "The truth of the Gospel is in the whole world, and bringeth forth fruit and groweth;" and St. Ireneus, who lived in the century after the apostles, writes, "The Church has been planted through the entire world, even to the ends of the earth;" and he specifies the Churches of Germany, Spain, Libya, Egypt, France, the East, and the churches he calls those in the middle of the world, meaning Greece and Italy. The Psalm most appropriately adds, "in the midst of thy enemies;" because, however prosperous and triumphant the Church may be, she will always be surrounded by enemies—by pagans, Jews, heretics, and bad Christians—as long as she sojourns here below. But at the end of the world, when the good shall come to be separated from the bad, the kingdom of Christ will be no longer in the midst of her enemies, but will rise above, and be exalted over all her enemies.”

Key vocab

virga, ae, f, a rod, staff, scepter, a shepherd's crook.
virtus, utis, f. strength, power, might; an army, host; the angels.; the heavenly bodies, the sun, moon, and stars
emitto, misi, missum, ere 3 to send out or forth; to stretch forth, put forth
dominor, atus sum, ari to rule over, have dominion over, lord it over; to rule, reign
medius, a, um in the middle, midst
inimicus, i, m., a foe, enemy

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
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.
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 part in this series on Psalm 109 here.

Are we allowed to pray for the defeat of enemies? Psalm 109/3

c. 1210 Arundel MS 157, f.93r
The British Library, London

Today’s verse of Psalm 109 alludes to Christ’s immediate victory over his enemies, in the Resurrection, as well as looking forward to the final defeat of evil at the end of the world. And so it raises the question: are we allowed to pray for the defeat of our enemies?

You often see it suggested in some quarters today that we shouldn't even accept the concept of having enemies: rather we should practise inclusiveness and tolerance.  Yet Scripture makes no bones abut the fact that the good is constantly under attack, and that we must work towards its defeat.

Here is verse 2 of Psalm 109:

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

The Latin

First let’s look at the Latin.

Donec ponam inimicos tuos

Parsing the first phrase:

Donec (conjunction) ponam (1st person present subj of ponere, to make or render) inimicos (acc pls of enemies) tuos (your, agreeing with enemies).

donec ponam inimicos tuos = until I make your enemies

The underlying Hebrew word translated by donec is less restrictive than the Latin (and Greek), and a number of the patristic commentators note that the word is not meant to imply a time limit. Similarly, St Robert Bellarmine comments that ‘while’ does not imply a temporary kingdom for Christ:

“The kingdom of Christ, then, is never to have an end, nor is there any danger of its being subverted by its enemies, God having determined to bring them all under subjection by degrees, that Christ may then reign peaceably forever after. The word, then, "until," does not imply that Christ's reign was only to hold until his enemies should be subjected; but it means that his kingdom would be always extended more and more until as much as one single enemy not bowing the knee to him would not remain; as if he said, in other words: Come on ruling with me, and cease not extending our kingdom so long as one solitary enemy shall remain unconquered.”

Scabellum pedum tuorum

scabellum (acc sing footstool) pedum (gen pl of foot) tuorum (gen pl)

scabellum pedum tuorum = the stool of your feet = your footstool or a stool for your feet.

This phrase is meant to convey the idea of the subjection and submission: the victors of a battle were often portrayed with a foot on the neck of the vanquished. St Robert notes:

“That extension of Christ's kingdom is daily going on through the conversion of some to faith and obedience, who willingly put themselves under Christ's feet, that he may rest in them as he would on a footstool, and who, after finishing their exile, set out for their country, where they felicitously rest in God: others have either been perverted, or have got hardened in their perversity and are, in the end, hurried away by death to judgment, and, on being condemned, are consigned to hell, where they are, for all eternity, trampled under the feet of Christ. The extension of Christ's kingdom will be completed on the last day, when every knee shall bend of those that are in heaven, on earth, and in hell, to Christ.”

Translations

The Monastic Diurnal translates this phrase as 'Until I make Thy footstool'.  The other standard translations vary only in variants on 'Thy' such as your and thine.

Vocab

donec, conj., till, until, while
pono, posui, Itum, ere 3, to put, place, lay, set; make, render
inimicus -i m enemy
scabellum, i, n. a low stool, footstool
pes, pedis, m. the foot

The work of extending the kingdom

This verse then, tells us of the ongoing work to extend the kingdom of Christ, the very mission and purpose of the Church, to which we are all called to contribute.

The defeat of the enemy comes about firstly through the Father, as this verse makes clear, but can also be attributed to the Son, as St Robert points out:

“Everything done by the Father is also done by the Son, as he himself asserts; but the Father is made to act here, in order, as it were, to reward the obedience of the Son, as the apostle says, "Wherefore, God also hath exalted him." With that, everything implying power is usually attributed to the Father, though the Son has the same power, because the Father shares it with him, though the Son cannot share it with the Father, he having had it from the Father by generation. The Son also, as man, enjoys it but by virtue of the Hypostatic Union.”

Secondly, the Son’s triumph in his Resurrection is itself a testimony to the kingdom that converts, as Pope Benedict XVI explains:

“The king’s kingship is also brought into being in the victory over his adversaries whom God himself places at his feet. The victory over his enemies is the Lord’s, but the king is enabled to share in it and his triumph becomes a sign and testimony of divine power…Dominion over his foes, glory and victory are gifts received that make the sovereign a mediator of the Lord’s triumph over evil. He subjugates his enemies, transforming them, he wins them over with his love.”

We shouldn’t shy away then, from praying for the defeat of evil. When it comes to our human enemies, we should try to win them over, pray for their conversion. But the very purpose of Our Lord’s mission on earth is to confound those who do wrong, and there is nothing wrong at all with praying that evil actions and words be frustrated!

Psalm 109 (110)

Please do leave a comment if you have a question, query, suggestion or insight to add.

In the meantime, here is the complete psalm for reference purposes, with the verses looked at so far bolded (I've also slotted in the Septuagint Greek for those interested):

Dixit Dominus Domino meo: Sede a dextris meis,
εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου
The Lord said to my Lord: Sit at my right hand,

donec ponam inimicos tuos scabellum pedum tuorum.
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου 
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.

And don't forget to listen to recordings until you can say the Latin aloud, to help get it into your head.



You can find the next post in this series on Psalm 109 here.

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)