Psalm 118 Beth: The grace of perseverance

Continuing this series on Psalm 118 (119), today’s octave of verses starts by talking about the importance of starting out on the right path as a young person, and ends with a rejection of ‘forgetfulness’, or falling away from God. Taken together, they are, I think, a prayer for the grace of perseverance.

Here is the Knox translation, to give a flavour of the alphabetic structure:

9 Best shall he keep his youth unstained, who is true to thy trust.
10 Be thou the whole quest of my heart; never let me turn aside from thy commandments.
11 Buried deep in my heart, thy warnings shall keep me clear of sin.
12 Blessed art thou, O Lord, teach me to know thy will.
13 By these lips let the awards thou makest ever be recorded.
14 Blithely as one that has found great possessions, I follow thy decrees.
15 Bethinking me still of the charge thou givest, I will mark thy footsteps.
16 Be thy covenant ever my delight, thy words kept in memory.

A prayer for perseverance

The key to this stanza of Psalm 118 is, I think, the second phrase of verse 10: ‘let me not stray from your commandments’.

A number of the Fathers and Theologians suggest that the emphasis on the ‘young man’ here is meant to suggest the importance of starting out right from the very beginning. St Augustine, though, gives the focus on the ‘young man’ a rather more inclusive flavour than a literal reading would suggest:

“Is then an old man to be despaired of? My son, gather instruction from your youth up: so shall you find wisdom till your gray hairs. Sirach 6:18”

Cassiodorus builds on this interpretation, telling us that ‘forgetting’ is a by-product of the human condition:

“Forgetfulness does not come upon us naturally, but is the outcome of the frailty caused by original sin. Meditation is set against it as a remedy, so that sacrilegious forgetfulness may not destroy the eminence of memory. They say that they meditate on the Lord's justifications so that they cannot forget what they strive to remember. They realised the failing by which the human mind was oppressed, and devised this resource against it, by means of which the power of forgetfulness could be excluded.”

The remedy against this human weakness is the grace that causes us to seek out God, open our hearts and minds to his word, allows his Word to permeate our whole being. As St Robert Bellarmine says “He says he has the law of God in his mouth, his will, his understanding, and his memory, and thus, in every part of his soul.”

We must, as Psalm 1 enjoins us, meditate on the law and day and night, and constantly ask God for the grace to keep us on the right path. As St Robert emphasizes: “God teaches his justifications when he, through his grace, causes one to delight in his law, and fully persuades one to wish to keep it exactly."

Psalm 118 Beth 

Vulgate	Douay-Rheims
9. In quo córrigit adolescéntior viam suam? * in custodiéndo sermónes tuos.	By what does a young man correct his way? By observing your words
10. In toto corde meo exquisívi te: * ne repéllas me a mandátis tuis.	With my whole heart have I sought after you: let me not stray from your commandments.
11  In corde meo abscóndi elóquia tua: * ut non peccem tibi.	Your words have I hidden in my heart, that I may not sin against you
12. Benedíctus es, Dómine: * doce me justificatiónes tuas.	Blessed are you, O Lord: teach me your justifications.
13  In lábiis meis, * pronuntiávi ómnia judícia oris tui.	With my lips I have pronounced all the judgments of your mouth.
14  In via testimoniórum tuórum delectátus sum, * sicut in ómnibus divítiis.	I have been delighted in the way of your testimonies, as much as in all riches.
15  In mandátis tuis exercébor: * et considerábo vias tuas.	I will meditate on your commandments: and I will consider your ways.
16 In justificatiónibus tuis meditábor: * non oblivíscar sermónes tuos.	I will think of your justifications: I will not forget your words.

A look at the verses

9. In quo corrigit (present indic. active) adolescentior viam suam? in custodiendo (gerund) sermones tuos.
Douay Rheims: By what does a young man correct his way? By observing your words.
Septuagint: ἐν τίνι κατορθώσει ὁ νεώτερος τὴν ὁδὸν αὐτοῦ ἐν τῷ φυλάσσεσθαι τοὺς λόγους σου

St Alphonsus Liguori interprets "Viam suam" here as meaning the errors of his life, of his conduct. The 1979 Neo-Vulgate, however, changes ‘corrigit’ (he establishes, fixes) to ‘mundabit’ (he will cleanse). Reflecting this, the RSV translates the verse as ‘How can a young man keep his way pure?’ By guarding it according to thy word’. The subtle difference of the Masoretic Text to the Septuagint is reflected in Brenton’s translation of the Septuagint as: ‘Wherewith shall a young man direct his way? by keeping thy words.’

The reference to a young man in this verse is generally taken to imply that the whole psalm is directed at young people as a summary of key wisdom sayings. St Augustine however gives it a rather more inclusive reading:

“Is then an old man to be despaired of? My son, gather instruction from your youth up: so shall you find wisdom till your gray hairs. Sirach 6:18 There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel, Luke 15:12, etc. who returned to himself, and said, I will arise and go to my father. Luke 15:18 Wherewithal did he correct his way, save by ruling himself after the words of God, which he desired as one longing for his father's bread....”

corrigo, rexi, rectum, ere 3, (1) to establish ,found, fix firmly (2) to reform, set right, direct.
adulescensior oris adj a youth, young man
custodio, ivi or li, itum, ire to guard, watch, keep;to maintain, to hold steadfastly
sermo, onis, m. words; a command, edict; the expression of God's

10. In (in+abl) toto corde meo exquisivi (pf indicative active) te; ne repellas (present subj) me a mandatis tuis.
With my whole heart have I sought after you: let me not stray from your commandments.
ἐν ὅλῃ καρδίᾳ μου ἐξεζήτησά σε μὴ ἀπώσῃ με ἀπὸ τῶν ἐντολῶν σου

Note that the MD changes the perfect (‘I have sought’) to the present ‘With all my heart I seek Thee, let me not stray from Thy commandments’. The Neo-Vulgate amends the verse as follows, to reflect the Hebrew MT more closely: In toto corde meo exquisivi te; ne errare me facias a praeceptis tuis.

This verse is an entreaty for grace. As Cassiodorus says:

“The assertion that they have sought the Lord wholeheartedly denotes a further kindness of His, for they would not seek Him if they had not been sought out…In every good deed we are anticipated by the Lord's grace. He deigns to inspire us to make us wish to entreat Him”.

exquiro –ere –sivi –situm 3, to seek, inquire diligently, seek after
repello, puli, pulsum, ere 3, to reject, repel, thrust away, cast off
mandatum, i, n. (mando), law, precept, command, commandment (of God); commandments, precepts, decrees
praeceptum, i, n. (praecipio), a law, commandment, precept, ordinance.

11. In corde meo (=in my heart) abscondi (perfect, I have hidden) eloquia tua, ut non peccem (ut +subj, purpose clause) tibi.
I hidden your words in my heart, that I may not sin against you.
ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου ὅπως ἂν μὴ ἁμάρτω σοι

St Alphonsus Liguori paraphrases the verse as “I have endeavored to impress Thy laws on my heart, in order to avoid in any way to offend Thee.’ The MD translates the verse as ‘Within my heart I hide thy sayings, that I may not sin against Thee’. Pope Benedict XVI suggests that “The Psalmist’s faithfulness stems from listening to the word, from pondering on it in his inmost self, meditating on it and cherishing it, just as did Mary, who “kept all these things, pondering them in her heart”, the words that had been addressed to her and the marvellous events in which God revealed himself, asking her for the assent of her faith (cf. Lk 2:19, 51).”

abscondo, condi, conditum, ere 3, to hide, conceal; to lay up, to treasure, guard jealously
pecco, avi, atum, are, to sin; to sin against, with dat.

12 Benedictus es (passive perfect), Domine; doce (imperative) me justificationes tuas.
Blessed are you, O Lord: teach me your justifications.
εὐλογητὸς εἶ κύριε δίδαξόν με τὰ δικαιώματά σου

The translations here vary only in the word used for justification – variously rendered justifications DR), ordinances (Brenton), statutes (RSV) and precepts (Coverdale). Why does he start here from God’s blessedness? Perhaps because he wants to stress that our happiness is a gift from God, and that the ‘teaching’ he seeks is, as St Robert Bellarmine suggests, ‘more than the simple imparting of knowledge’. Again the stress here is on grace as St Robert emphasizes: “God teaches his justifications when he, through his grace, causes one to delight in his law, and fully persuades one to wish to keep it exactly.”

13. In labiis (labium, lip) meis pronuntiavi (pf) omnia (all, acc pl, agreeing with judicia) judicia oris (gen of os, mouth) tui.
With my lips I have pronounced all the judgments of your mouth.

Neo-Vulgate: In labiis meis numeravi omnia iudicia oris tui.
ἐν τοῖς χείλεσίν μου ἐξήγγειλα πάντα τὰ κρίματα τοῦ στόματός σου

The previous verses mentioned pondering God’s words in his heart and learning them, implying the engagement of the intellect. Having engaged his inner self, he can now give external witness, the words flowing naturally out from his lips. Perhaps reflecting this sequence, the Monastic Diurnal makes the verse future tense; ‘With my lips will I tell all the judgments of Thy mouth’.

labium, ii, n., a lip By metonymy lips frequently stands for language, speech, thought, plan, design.
omnis, e, all, each, every; subst., all men, all things, everything
pronuntio, avi, atum, are, to announce, declare, proclaim.
os, oris, n., the mouth. (1) Of men: (2) Of beasts: 21 (3) Of a place or receptacle

14 In via testimoniorum tuorum delectatus sum (passive pf), sicut in omnibus divitiis.
I have been delighted in the way of your testimonies, as in all riches.
ἐν τῇ ὁδῷ τῶν μαρτυρίων σου ἐτέρφθην ὡς ἐπὶ παντὶ πλούτῳ

There is a curious variety in the tenses used for the translations of this verse. While the Latin is passive perfect, as reflected in the Douay-Rheims and Brenton’s translation from the Septuagint, Coverdale makes it pluperfect: ‘I have had as great delight in the way of thy testimonies, as in all manner of riches’. The Monastic Diurnal and RSV make it present tense, with the former giving it as ‘I delight to walk in Thy testimonies, more than in all riches’.

St Augustine here points us to Christ’s description of himself as ‘the way’: “We understand that there is no more speedy, no more sure, no shorter, no higher way of the testimonies of God than Christ, in whom are hid all the treasures of wisdom and knowledge.”

delecto, avi, atum, are to delight, gladden, rejoice.
sicut, adv., as, just as, like.
omnis, e, all, each, every; subst., all men, all things, everything
divitiae, arum, f riches, wealth, abundance.

15 In mandatis tuis exercebor (fut passive, I will meditate/ponder on), et considerabo (future active) vias tuas.
I will meditate on your commandments: and I will consider your ways.
ἐν ταῖς ἐντολαῖς σου ἀδολεσχήσω καὶ κατανοήσω τὰς ὁδούς σου

And here St Augustine provides a happy justification for the exegetical enterprise!:

“And thus the Church does exercise herself in the commandments of God, by speaking in the copious disputations of the learned against all the enemies of the Christian and Catholic faith; which are fruitful to those who compose them, if nothing but the ways of the Lord is regarded in them; but All the ways of the Lord are, as it is written, mercy and truth; the fullness of which both is found in Christ.”

exerceo, cui, citum, ere 2 to exercise, work at; in passive, meditate on, be occupied or employed on, ponder on
considero, avi, atum, are, to consider, look at closely, to regard, contemplate; to lie in wait for

16 In justificationibus tuis meditabor (deponent: future active): non obliviscar (deponent: future) sermones tuos.
I will think of your justifications: I will not forget your words.
NV: In iustificationibus tuis delectabor, non obliviscar sermonem tuum.
ἐν τοῖς δικαιώμασίν σου μελετήσω οὐκ ἐπιλήσομαι τῶν λόγων σου

The distinction between the Vulgate (meditabor) and neo-Vulgate (delectabor) here reflects the Hebrew of the Masoretic Text. The Monastic Diurnal here reflects the Neo-Vulgate: In Thy Statutes I take delight, I will not forget Thy words, and St Robert Bellarmine comments: “The Hebrew here implies that he will be delighted in chanting them...The meaning of the passage, then, is: "I will think of thy justifications;" I will occupy myself in chanting the praises of your commandments, in order to delight myself, as I would with sweet and pleasant songs.”

But what does the psalmist mean by warning us of the danger of ‘forgetting’ God’s words? This is, I think, a plea for aid in perseverance, as Cassiodorus suggests:

“Forgetfulness does not come upon us naturally, but is the outcome of the frailty caused by original sin. Meditation is set against it as a remedy, so that sacrilegious forgetfulness may not destroy the eminence of memory. They say that they meditate on the Lord's justifications so that they cannot forget what they strive to remember. They realised the failing by which the human mind was oppressed, and devised this resource against it, by means of which the power of forgetfulness could be excluded.”

meditor, atus sum, ari, to think, plan, devise, meditate
obliviscor, oblitus sum, oblivisci (1) to forget; frequent with both the gen. and ace. (2) non obliviscor, I will not forget, I will not be unmindful of Thy law, precepts, etc. I will strictly observe
delecto, avi, atum, are to delight, gladden, rejoice; passive, to be glad, to rejoice.

Scriptural and liturgical uses of the psalm

NT references	-
RB cursus	Sunday Prime
Monastic feasts etc
Roman pre 1911	Prime daily
Responsories	Eastertide4&5 v10 Passion Tues 13, 14
Roman post 1911	1911-62: Sunday Prime.
Mass propers (EF)	Passion Friday OF 12

 You can find the next part in this series here.

Ignorance is not bliss! Notes on Psalm 118, Aleph

Today I want to start, as I flagged last week, looking at Psalm 118 stanza by stanza, so today a look at the first eight verses of Psalm 118, which are headed by the Hebrew letter Aleph in the original text, of which the Knox translation usefully gives a flavour:

Ah, blessed they, who pass through life’s journey unstained, who follow the law of the Lord!
2 Ah, blessed they, who cherish his decrees, make him the whole quest of their hearts!
3 Afar from wrong-doing, thy sure paths they tread.
4 Above all else it binds us, the charge thou hast given us to keep.
5 Ah, how shall my steps be surely guided to keep faith with thy covenant?
6 Attentive to all thy commandments, I go my way undismayed.
7 A true heart’s worship thou shalt have, thy just awards prompting me.
8 All shall be done thy laws demand, so thou wilt not forsake me utterly.

On the sin of ignorance!

The first stanza of Psalm 118 draws attention, I think, to a very important, but rather neglected principle, namely that everyone has a duty to seek out the truth.

These verses stress that the path to happiness lies in following God’s law.

But it is not enough, they tell us, to simply think that we are doing the right thing; rather we are charged to actively seek out God's testimonies.

St Bede the Venerable puts it like this:

“One who neglects to keep his known commandments is not capable of being happy; one who neglects to find out the commandments is separated much further away.”

In the context of the New Evangelization, Pope Benedict XVI has repeatedly stressed the importance of encouraging the search for truth. This takes on a particular context for agnostics, believers in some other faith, other varieties of Christians, who we hope to direct to the fullness of revelation contained in the Church. But it applies equally to Catholics.

The starting point for our journey, then, I propose, needs to be a commitment to learning with the aid of grace: we need to read and study Scripture, for as St Jerome reminds us, ignorance of Scripture is ignorance of Christ; and we need to study and understand the Church’s teachings.

If we have doubts or struggles with teachings, we cannot simply disregard them at will, but rather have a duty to accept the guidance the Church provides, to seek out and study good explanations of the reasons for them. In the modern environment, it is hard to see that many can genuinely claim to suffer from ‘invincible ignorance’, and certainly not those who claim to be a catholic and have access to the Catechism and more!

Psalm 118: Aleph

Vulgate	Douay-Rheims
Alleluia	Alleluia
Beati immaculati in via, qui ambulant in lege Domini.	Blessed are the undefiled in the way, who walk in the law of the Lord.
2 Beati qui scrutantur testimonia ejus; in toto corde exquirunt eum.	Blessed are they that search his testimonies: that seek him with their whole heart.
3 Non enim qui operantur iniquitatem in viis ejus ambulaverunt.	For they that work iniquity, have not walked in his ways.
4 Tu mandasti mandata tua custodiri nimis.	You have commanded your commandments to be kept most diligently.
5 Utinam dirigantur viæ meæ ad custodiendas justificationes tuas.	O! That my ways may be directed to keep your justifications.
6 Tunc non confundar, cum perspexero in omnibus mandatis tuis.	Then shall I not be confounded, when I shall look into all your commandments.
7 Confitebor tibi in directione cordis, in eo quod didici judicia justitiæ tuæ.	I will praise you with uprightness of heart, when I shall have learned the judgments of your justice.
8 Justificationes tuas custodiam; non me derelinquas usquequaque.	I will keep your justifications: O! Do not utterly forsake me.

Verse by verse

1. Beati (nom pl of beatus) immaculati in via, qui (who) ambulant (they walk) in lege Domini.
Douay-Rheims: Blessed are the undefiled in the way, who walk in the law of the Lord.

Text notes: Both phrases here use a synonym for law, in the first via, or [right] path; in the second law. The psalm starts by reminding us that man’s proper end is eternal happiness, and happiness now to the extent possible in this world. To get to heaven however, we must be free of mortal sin. The MT Hebrew word used for law here is towrah; the Greek is νόμos. Ambulare, literally to walk, is meant to imply the manner in which one orders one's life; or, how one acts. Coverdale translates the verse as ‘Blessed are those that are undefiled in the way, and walk in the law of the Lord’. Other translators prefer ‘blameless’.

beatus, a, um to bless, make happy), happy, blessed, fortunate.
immaculatus, a, um undefiled, stainless, blameless, perfect

2 Beati qui scrutantur (scrutari, to search, examine: deponent) testimonia ejus; in toto corde exquirunt (exquirere to seek, seek after) eum.
Blessed are they that search his testimonies: that seek him with their whole heart.

Scrutantur here arguably implies not just study but also observance. Testimonia is the Vulgate translation of the Hebrew eduih, and really has a broader meaning than commandments or precepts – according to Britt it expresses the declarations of the divine will, to which man must conform. The Monastic Dirunal translates the verse as ‘Blessed are they that search his testimonies, who seek Him with their whole heart’.

In order to walk ‘in the way’, then, we have to seek out God, seek out truth actively. St Bede the Venerable puts it like this: “One who neglects to keep his known commandments is not capable of being happy; one who neglects to find out the commandments is separated much further away.”

scrutor, atus sum, ari, to search, examine, scrutinize.With regard to the Law of God: with the additional idea of to keep, to obey
exquiro quaesivi itum ere – to seek, seek after; with mandata and similar words signifying the Law, it is rendered, to seek, search, ie to keep, oberve

3 Non (not) enim (for) qui (who) operantur (deponent: present indic active) iniquitatem in viis ejus ambulaverunt.
For they that work iniquity, have not walked in his ways.

This verse can be read two ways. The simplest is to take non as qualifying ambulaverunt, hence the Monastic Diurnal makes this: ‘For they that work iniquities do not walk in His ways’. But it can also be read as qualifying operantur, as Coverdale does: ‘for they who do no wickedness walk in his ways’, amounting to the same thing.

St Robert Bellarmine discussed how we can reconcile this verse with the statement in 1 John 1, "If we say that we have no sin we deceive ourselves, and the truth is not in us, and sin is iniquity." The answer he gives is that the verse refers to mortal sin: “Now, the saints who have the desire of walking in God's way, and do so habitually, may be said to walk therein; and if they occasionally get off the path, by doing something not directly opposed to God's law, they quickly get on it again through penance and confession.”

iniquitas, atis, f iniquity, injustice, sin.
operor, atus sum, are , to work, do, carry into effect, cause, administer

4 Tu (you) mandasti (mandare, to enjoin, order, command) mandata tua custodiri (passive infinitive of to keep, maintain) nimis (greatly, beyond measure)
You have commanded your commandments to be kept most diligently.

Commandments or precepts (mandata) here corresponds to the MT Hebrew piqqudim, and the Greek ἐντολάς. Brenton’s translation from the Septuagint is fairly literal: Thou hast commanded us diligently to keep thy precepts. The Monastic Diurnal makes it ‘Thou has give Thy commandments that they be well observed’. This verse is a call to obedience!

mando, avi, atum, are (perhaps for manui or in manum do), to enjoin, order, command.
mandatum, i, n. law, precept
nimis, adv., exceedingly, greatly, beyond measure.
custodio, ivi or ii, itum, ire to guard, watch, keep;to maintain, to hold steadfastly.

5 Utinam (oh that!/would that!/ I wish that!) dirigantur (subj passive of dirigere, to direct, guide set aright) viæ meæ ad custodiendas (to the keeping) justificationes tuas.
O! That my ways may be directed to keep your justifications.

The MT Hebrew word (Huqqim) for justifications here means literally something engraved or cut in (stone or a tablet). The MD translates the verses as ‘Oh that my ways be well directed unto the keeping of Thy statutes!’ The verse tells us that in order for us to be able to obey, we must ask for the help of grace.

utinam, adv., oh that! would that! I wish that!
dirigo, rexi, rectum, ere 3 to direct, guide, set aright; to prosper, to be established.

6 Tunc non confundar (fut passive, 1st person), cum (when) perspexero (future) in omnibus mandatis tuis.
Then shall I not be confounded, when I shall look into all your commandments.

The Douay Rheims translates this rather literally as ‘Then shall I not be confounded, when I shall look into all your commandments’. The MD conveys more of the sense of it, I think, with ‘Then shall I not be put to shame, when I pay heed to all Thy precepts’. The RSV makes it rather more colloquial: ‘Then I shall not be put to shame, having my eyes fixed on all thy commandments’.

St Augustine suggested that this verse goes to one of the key purposes of lectio divina, namely, as an aid to knowing our own sins and faults, and thus correcting them: “We ought to look upon the commandments of God, whether when they are read, or when they are recalled to memory, as a looking-glass…”

tunc, adv. denoting a point of time which corresponds with another; then, at that time. as a subst.
confundo, fudi, fusum, ere 3, to put or bring to shame, to discomfit.
cum - when
perspicio, spexi, spectum, ere 3, to look into, look at attentively, examine.

7 Confitebor (deponent: future indicative active) tibi in (in + abl= with, in, on among, by means of) directione cordis (gen), in eo (from is ea id) quod didici (pf indicative active of disco to learn) judicia justitiæ tuæ.
I will praise you with uprightness of heart, when I shall have learned the judgments of your justice.

Confiteri is an ambiguous verb, meaning both to praise and to confess (sins). The Fathers and Theologians play on this double-meaning in their commentaries, suggesting that more than not being ashamed, through grace we will come to see the glory of God’s truth and praise him for it. The Douay-Rheims therefore makes the verse ‘I will praise you with uprightness of heart, when I shall have learned the judgments of your justice’. The MD: ‘I will praise Thee with an upright heart, for I have learned Thy righteous judgments’. And Coverdale: I will thank thee with an unfeigned heart, when I shall have learned the judgments of thy righteousness

confiteor, fessus sum, eri 2 (1) to praise, give thanks (2) to confess, acknowledge one's guilt.
directio, onis, f uprightness, righteousness; that which is right, just, or proper.
cor, cordis, n., the heart,
is, ea, id, he, she, it.
qui, quae, quod, pron. rel., who, which, what, that,
disco, didici, ere 3, to learn.

8 Justificationes tuas custodiam (present subj.); non me derelinquas usquequaque.
I will keep your justifications: O! Do not utterly forsake me.

The Douay-Rheims makes it: I will keep your justifications: O! Do not utterly forsake me. The RSV prefers to use the word statutes in this case: ‘I will observe thy statutes; O forsake me not utterly!’.

St Robert Bellarmine commented:

“This is the conclusion of the first octave, if we may so call the eight verses composing the divisions of the Psalm, and indicated by the letters of the Hebrew alphabet, for which division no satisfactory reason can be assigned. The meaning is: Whereas the observance of your law tends to the happiness of those who keep it, and whereas it has been proposed by you, the supreme legislator, and its observance most strictly ordered, "I will keep thy justifications;" I determined and resolved with all my strength to keep them; but do you, on your part, withhold not your grace and your assistance, without which I can do nothing; and if, perchance, in your justice, you shall have to desert me for a while, so that I may feel my own weakness, and learn to fly to thee, and to confide in thee, do not, at all events, "utterly forsake me," that is, altogether and forever.”

derelinquo, liqui, lictum, ere 3, to abandon, forsake. Used frequently of God, of men, and of things.
usquequaque, adv., utterly, altogether, exceedingly

Liturgical and Scriptural uses of the stanza

NT references	Mt 5:3 (v2)
RB cursus	Sunday Prime
Monastic feasts etc	-
Roman pre 1911	Prime daily
Responsories	-
Roman post 1911	1911-62: Sunday Prime . 1970:
Mass propers (EF)	Quinquagesima Sunday OF v, (1-2) Passion Sunday OF (7) v, (1, 2) PP17 IN (1); PP21 IN (1), CO (4-5); PP 20&21 IN (1); Lent 3 Thurs CO (4-5) Common of a virgin martyr, IN, IN (1) Holy woman not a martyr IN (1) St Stephen IN (1)

Do let me know if you find these notes helpful, and particularly if you have any suggestions for different content, format etc.  And questions are also welcome!

And do go on to the notes on the next stanza of the psalm.

Receptive listening: Introduction to Psalm 118/4

The last section of Pope Benedict XVI’s catechesis on Psalm 118 that I want to share with you by way of introduction to the psalm deals with the idea of the ‘receptive listening’ that leads to obedience.

It’s a very Benedictine sentiment, reflecting not just the current Pope’s spirituality, but that of his namesake St Benedict, who starts his rule with the word 'listen':

“The Law of the Lord, the object of the passionate love of the Psalmist as well as of every believer, is a source of life. The desire to understand it, to observe it and to direct the whole of one’s being by it is the characteristic of every righteous person who is faithful to the Lord, and who “on his law... meditates day and night”, as Psalm 1 recites (v. 2). The law of God is a way to be kept “in the heart”, as the well known text of the Shema in Deuteronomy says: “Hear, O Israel: And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (6:4, 6-7).

The Law of God, at the centre of life, demands that the heart listen. It is a listening that does not consist of servile but rather of filial, trusting and aware obedience. Listening to the word is a personal encounter with the Lord of life, an encounter that must be expressed in concrete decisions and become a journey and a “sequela”. When Jesus is asked what one should do to inherit eternal life he points to the way of observance of the Law but indicates what should be done to bring it to completion: “but you lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me! (Mk 10: 21ff.). Fulfilment of the Law is the following of Jesus, travelling on the road that Jesus took, in the company of Jesus.

Psalm 119 thus brings us to the encounter with the Lord and orients us to the Gospel.”

Preparing the Latin

By way of vocabulary preparation for tackling the psalm, a few words the psalmist frequently uses to talk about meditation/contemplation:

abscondo, condi, conditum, ere 3, to hide, conceal; to lay up, to treasure, guard jealously

considero, avi, atum, are, (1) to look at closely, to observe with the eyes or mind, to regard, contemplate (2) to lie in wait for, to watch for with hostile intent.

exerceo, cui, citum, ere 2 to exercise, work at, employ one's self about a thing; in the Psalter it is used only in the passive with in, signifying to meditate on, be occupied or employed

exquiro –ere –sivi –situm 3, to seek, inquire diligently, seek after

meditatio, onis, f thought, reflection, musing, meditation.

meditor, atus sum, ari, to think, plan, devise, meditate

obliviscor, oblitus sum, oblivisci to forget; frequent with both the gen. and acc; non obliviscor, I will not forget, I will not be unmindful of Thy law, precepts, etc. I will strictly observe.

perspicio, spexi, spectum, ere 3, to look into, look at attentively, examine.

scrutor, atus sum, ari, (1) to search, examine, scrutinize. (b) With regard to the Law of God: to search out, examine carefully, with the additional idea of to keep, to obey.



And now, onto the psalm itself! 

Pierce my flesh with your fear: Introduction to Psalm 118/3

Folio 67v
Belles Heures of Jean de France,
duc de Berry, 1405–1408/9.
Metropolitan Museum of Art, New York

The sections of Pope Benedict’s catechesis that I’ve pointed to so far in this series introducing Psalm 118 (119) have focused on the law as a path to happiness, and on the importance of meditation on God’s law. The next part of his talk, however, touches on the darker emotions of grief, lament and supplication.

These days compliance with God’s law is often interpreted very broadly indeed, to mean anything I personally want to do. Not so for the psalmist, who repeatedly asks to be instructed, and to be enlightened. It also alludes to the currently highly unpopular idea that God sometimes allows bad things to happen to us so that we can be called to repentance, learn and grow. And above all, it accepts ‘fear of the Lord’ as an appropriate motivator.

“The entire alphabet unfolds through the 22 stanzas of this Psalm and also the whole of the vocabulary of the believer’s trusting relationship with God; we find in it praise, thanksgiving and trust, but also supplication and lamentation. However they are always imbued with the certainty of divine grace and of the power of the word of God. Even the verses more heavily marked by grief and by a sense of darkness remain open to hope and are permeated by faith.

“My soul cleaves to the dust; revive me according to your word” (v. 25), the Psalmist trustingly prays. “I have become like a wineskin in the smoke, yet I have not forgotten your statutes” (v. 83), is his cry as a believer. His fidelity, even when it is put to the test, finds strength in the Lord’s word: “then shall I have an answer for those who taunt me, for I trust in your word” (v. 42), he says firmly; and even when he faces the anguishing prospect of death, the Lord’s commandments are his reference point and his hope of victory: “they have almost made an end of me on earth; but I have not forsaken your precepts” (v. 87).”

The Offertory set for today’s Mass uses verses 107 and 125 from the psalm:



Latin study preparation

Today by way of preparation for studying the Latin of the psalm in more detail, I’d like to give you the last five synonyms the law used in the psalm:

consilium, ii, n. (1) in an active sense a taking counsel, a deliberation, consultation in either a good or bad sense. (2) In a passive sense, the result of the deliberation, a plan, plot, resolution, conclusion in either a good or bad sense. (3) Used also of God, His plan, counsel, design (4) Phrases: consilium facere, ponere, or inire, to consult, take counsel.

praeceptum, i, n. a law, commandment, precept, ordinance.

verbum, i, n., words., the expression of God's will; a command, edict, also a promise.a word, saying, speech. (2) God's promise. (3) the Law. See lex. (4) God's command. (5) In the sense of res, a thing, matter, a something. (6) the Word, the Eternal Son

veritas, atis, f truth. the Law as a record of God's promise and fidelity (1) Of God: His grace, kindness,goodness, fidelity to promises. (2) Of men: goodness, fidelity, piety towards God, and candor, sincerity and charity towards one's neighbor. Faithfulness, the steadfast, those constant in their loyalty. In the psalms this word scarcely ever means truth in the ordinary acceptation of the term. (3) Of things: esp. of the Law as a source of grace and blessings.

ordinatio, onis, f ordinance, decree.

And please do continue on to the final part of this introduction to Psalm 118.

Christ the perfect man; Our Lady as the model for believers: Introduction to Psalm 118/2

Yesterday I provided some extracts from Pope Benedict XVI’s General Audience on Psalm 118 by way of introduction to the psalm.  Today I'd like to continue this series on Psalm 118 (119) with some further material from that Catechesis.

Christ the perfect man and Our Lady, model for believers

Pope Benedict’s comments on the psalm today focus first on the idea of meditation on God’s word, pondering it in our hearts, following the model of Mary.

The opening verses of Psalm 118 really just recapitulates the ideas of verses 1-2 of Psalm 1.

Psalm 1 says:

Beátus vir, qui non ábiit in consílio impiórum, et in via peccatórum non stetit,et in cáthedra pestiléntiæ non sedit. Sed in lege Dómini volúntas ejus, et in lege ejus meditábitur die ac nocte.

“Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence: But his will is in the law of the Lord, and on his law he shall meditate day and night”

Psalm 118 says:

Beati immaculati in via, qui ambulant in lege Domini. Beati qui scrutantur testimonia ejus; in toto corde exquirunt eum.

“Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that search his testimonies: that seek him with their whole heart.”

The main difference between the two is that Psalm 1 talks of one man, which many of the Fathers interpret as Christ, whereas Psalm 118 talks about the happiness of the blessed in the plural, perhaps expanding out the field to believers more generally, implicitly opened up to us through the psalms read thus far! In the Benedictine Office, St Benedict stresses the importance of these two sets of verses by having them open Sunday and Monday Prime respectively.

Pondering the law in our hearts

Pope Benedict XVI places Our Lady before us as the model for lectio divina:

“The Psalmist’s faithfulness stems from listening to the word, from pondering on it in his inmost self, meditating on it and cherishing it, just as did Mary, who “kept all these things, pondering them in her heart”, the words that had been addressed to her and the marvellous events in which God revealed himself, asking her for the assent of her faith (cf. Lk 2:19, 51).

And if the first verses of our Psalm begin by proclaiming “blessed” those “who walk in the law of the Lord” (v. 1b), and “who keep his testimonies” (v. 2a). It is once again the Virgin Mary who brings to completion the perfect figure of the believer, described by the Psalmist. It is she, in fact, who is the true “blessed”, proclaimed such by Elizabeth because “she... believed that there would be a fulfilment of what was spoken to her from the Lord” (Lk 1:45). Moreover it was to her and to her faith that Jesus himself bore witness when he answered the woman who had cried: “Blessed is the womb that bore you”, with “Blessed rather are those who hear the word of God and keep it!” (Lk 11:27-28). Of course, Mary is blessed because she carried the Saviour in her womb, but especially because she accepted God’s announcement and because she was an attentive and loving custodian of his Word.

Psalm 119 is thus woven around this Word of life and blessedness. If its central theme is the “word” and “Law” of the Lord, next to these terms in almost all the verses such synonyms recur as “precepts”, “statutes”, “commandments”, “ordinances”, “promises”, “judgement”; and then so many verbs relating to them such as observe, keep, understand, learn, love, meditate and live.”

Vocab preparation

Yesterday I highlighted five words used in the text used for the law (lex, testimonium, via, eloquium and judicium). Let me add five more to the list:

mandatum, i, n. law, precept, command, commandment (of God); commandments, precepts, decrees; the Law as a command—as enjoined upon man prescribing his duties towards God, and his obligations towards his fellow men.

justificatio, onis, f, precepts, decrees, statutes, ordinances

sermo, onis, m. words; a command, edict; the expression of God's will. (1) word, speech, saying, discourse.. (2) scheme, plan, proposal

semita, ae, f., a path, way; used almost entirely in a fig. sense ; the "way" is the path which God's commandments prescribe. (2) course of life, action, conduct, or procedure.

justitia, ae, f the Law as an expression of God's justice. (1) justice, righteousness, innocence, piety, moral integrity (2) It is found in phrases: (a) In an adjectival sense (b) In an adverbial sense

And please do continue on to the next part in this series.

The reviving power of God's law: Introduction to Psalm 118/1

As I foreshadowed in my last post,, I want to start today a new series on Psalm 118.  In fact this is a return to the original concept of the series for this blog, of looking at those psalms covered by Pope Benedict XVI in his series of General Audiences on praying with the psalms.

The first four posts in this series will be an introduction to Psalm 118 drawing mainly on the Pope's catechesis; I'll then provides more detailed notes on each stanza and verse.

Today's Latin notes include some key vocabulary to learn in preparation for Psalm 118, namely some of the terms it uses to speak about the Law.

Pope Benedict XVI on Psalm 118

"In today’s Catechesis I would like to reflect on Psalm 119, according to the Hebrew tradition, Psalm 118 according to the Greco-Latin one.

It is a very special Psalm, unique of its kind. This is first of all because of its length. Indeed, it is composed of 176 verses divided into 22 stanzas of eight verses each. Moreover, its special feature is that it is an “acrostic in alphabetical order”, in other words it is structured in accordance with the Hebrew alphabet that consists of 22 letters. Each stanza begins with a letter of this alphabet and the first letter of the first word of each of the eight verses in the stanza begins with this letter. This is both original and indeed a demanding literary genre in which the author of the Psalm must have had to summon up all his skill.

However, what is most important for us is this Psalm’s central theme. In fact, it is an impressive, solemn canticle on the Torah of the Lord, that is, on his Law, a term which in its broadest and most comprehensive meaning should be understood as a teaching, an instruction, a rule of life. The Torah is a revelation, it is a word of God that challenges the human being and elicits his response of trusting obedience and generous love.

This Psalm is steeped in love for the word of God whose beauty, saving power and capacity for giving joy and life it celebrates; because the divine Law is not the heavy yoke of slavery but a liberating gift of grace that brings happiness. “I will delight in your statutes; I will not forget your word”, the Psalmist declares (v. 16), and then: “Lead me in the path of your commandments, for I delight in it” (v. 35). And further: “Oh, how I love your law! It is my meditation all the day” (v. 97).

The Law of the Lord, his word, is the centre of the praying person’s life; he finds comfort in it, he makes it the subject of meditation, he treasures it in his heart: “I have laid up your word in my heart, that I might not sin against you” (v. 11), and this is the secret of the Psalmist’s happiness; and then, again, “the godless besmear me with lies, but with my whole heart I keep your precepts” (v. 69)."

Learning the Latin of Psalm 118

Psalm 118 has 176 verses, and they mostly go to very similar themes, so you would think that the vocabulary demands of the psalm would not be great.  But that is far from being the case! 

To help you get in front of the learning curve then, over the next few days I'll provide some short vocab lists of key words worth learning in advance.  Today, five of the fifteen terms the Vulgate translation uses as synonyms for the law.  The definitions come mainly from Britt's Dictionary of the Psalter.

lex, legis, f a law; the Law of God. the will of God as manifested in His commandments or ordinances; authoritative teaching, the instruction of the Mosaic code.

via, ae, f the Law of God indicates to man the way he must walk to attain his final goal. A man's way is his moral conduct; God's way is the moral order He has established. (1) a way, road, path, street. God's way, God's policy or attitude towards men, or dealings with them, God's truths and precepts according to which He requires men to live. (3) Man's way of life in a moral sense; his regular course or habitual method of life, action, or conduct; how he walks before God. (4) viam facere. (5) case, cares (7) the way of life, i.e., the way of salvation, the way to eternal life.

testimonium, ii, n. testimonies, commands, decrees; the perceptive part of the Law, esp. the Decalogue. witness, testimony; in the psalms, precepts, commandments, ordinances, statutes, judgments, testimonies. The word, strictly, expresses the declarations of the divine will, to which man must conform.

eloquium, ii, n. , a word, oracle, speech, utterance, promise. It has special reference to divine revelation; but it frequently implies a promise.

judicium, i, n. the Law which makes manifest the will of God and inflicts punishment on those who disobey it. (1) judgment, decrees. (2) law, commandment. (3) the power, or faculty of judging wisely (4) justice. Judicium is here the law of God, or God's wisdom shown in particular cases—God's verdict as it were (B). (5) cause.  

And you can find the next part in this series here.

Coming soon: a psalm for Lent, Psalm 118 (119)

For Lent I'm going to put aside my current series on the Sunday Vespers psalms, and turn instead to Psalm 118 (119 in Protestant and modern catholic Bibles), and invite you to join me in praying and meditating on some verses of it each day for Lent.

Why Psalm 118?

I've explained why I think it is a particularly appropriate Lenten penance over at my Australia Incognita blog. 

In short, it is a psalm above all about the path to happiness, about the Law of God in its broadest meaning.  In both Scripture and the Benedictine Office, it is placed so as to provide a preparation for the spiritual ascent into the Temple represented by the Gradual psalms, so fits neatly with the idea of preparing for the joy of Easter.

This psalm used to be said daily in the Roman Office at the minor hours.  In the Roman 1962 Office it is said on Sundays, and in the Benedictine Office, is spread over Sunday and Monday.

Looking at Psalm 118

At 176 verses, Psalm 118 (119) is the longest psalm in the psalter (and in fact the longest chapter in the Bible).   

But it is neatly divided into stanzas of eight verses, and so I plan to arrange it so as work through it stanza by stanza over the course of Lent up to Holy Week, with a few extra posts at the beginning by way of introduction, and lingering over a few verses here and there!

What to expect...

My plan is to post something relatively short each day over at my Australia Incognita blog, and provide a more extended set of notes, including looking at the Latin of the psalm, over here.

For this week, I'll start by providing an overview and introduction to the psalm, but also provide a couple of verses each day that you could use for prayer purposes that relate to the more general comments.

You can find the first part in the series on Psalm 118 here.