Psalm 118 (119) Zayin/2 - Sing to the Lord!

Yesterday I started talking about the stanza of Psalm 118 (119) starting with the Hebrew letter zayin; today I want to focus in on a particular verse of that stanza, namely verse 54:

54 Cantabiles mihi erant justificationes tuæ in loco peregrinationis meæ.
Your justifications were the subject of my song, in the place of my pilgrimage.

Both phrases of this verse are important: the first because it reminds us of the importance of song as prayer; the second because it reminds us once again that this life is but fleeting.

Life is a pilgrimage

Let’s focus on the second phrase of verse 53 first. Too often today, the mark of our Christianity is seen as our effect on this world. I’m not suggesting that we shouldn’t be concerned about righting wrongs, helping the poor and so forth: of course we should.

But we should always remember that this world is peripheral, what really counts is the next. And if we remember that, our good works will be motivated first and foremost by spiritual zeal, the zeal for souls.

As Pope Benedict XVI wrote in his encyclical Deus Caritas Est, a pure and generous love can be a wonderful witness to Christ. Yet we must always keep in mind as we carry out works of practical charity or engage on issues of justice that “Often the deepest cause of suffering is the very absence of God.”

Singing God’s praises

And music is one of the ways people down the centuries have made God's presence heard by many.

As well as reminding us that we stand before eternity, the image of the pilgrimage put before us here reinforces the idea of the first phrase that the best way of internalizing God’s law, his will for us, is to sing!

Many of the psalms contain references to them being sung; indeed many of the psalm titles contain what seem to be (now incomprehensible) instructions as to just how they should be sung.

The Church has long since developed its own solution to this, in the form of the Gregorian Chant proper to the Mass and Office. As Vatican II’s Sacrosanctum Concilium stated:

“The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.” (116)

It is one of those instructions of Vatican II that is pretty much totally ignored these days!

There are many reasons we should consider singing the psalms rather than just saying them.

First they were composed as songs, and I think convey more if they are sung. So if you are using this psalm as a Lenten penance, can I urge you to consider chanting the day’s verses rather than just reading them. You can sing it on just one note if necessary, or use a simple psalm tone if you are familiar with them. Try it and see the impact!

Secondly, singing helps make us more joyful in our prayer. Cassiodorus comments that “The phrase, fit for my song, suggests psalm-singing to be con¬ducted with great delight. As Paul has it: Singing and making melody in your hearts to the Lord. Singing always lightens labours, and does not allow weariness to creep into the mind consoled by the great sweetness of contemplation.”

Thirdly, the chant settings of the psalms found in the antiphons of the Office, the Mass propers and so forth provide us with an authentic interpretation of those verses, helping us to read them in the light of the tradition. Even if you aren’t familiar with the Latin, listening to the settings, will, I think, convey some of that context, helping us penetrate the meaning of the verses. So I would encourage you to listen to the recordings I’m providing along with each days notes!

Verse by verse commentary (continued)

54 Cantabiles mihi erant justificationes tuæ in loco peregrinationis meæ.
Your justifications were the subject of my song, in the place of my pilgrimage.

Cantabiles mihi erant = Worthy of being sung to me they [your statutes] were

Cassiodorus comments that “The phrase, fit for my song, suggests psalm-singing to be conducted with great delight. As Paul has it: Singing and making melody in your hearts to the Lord. Singing always lightens labours, and does not allow weariness to creep into the mind consoled by the great sweetness of contemplation.”

cantabilis, e worthy of praise, worthy of being sung.

justificationes tuæ = your statutes

in loco peregrinationis meæ = in the place of my pilgrimage

Cassiodorus notes that this phrase “denotes this world in which all devoted to the Lord Christ are foreigners. We have been expelled in the person of Adam from our abode in paradise, and we have our lodging in this land because we do not possess the blessedness of that native land; so we are seen to be foreigners in this world.”

locus, i, m. a place.
peregrinatio, onis, f a pilgrimage, sojourning.

The neo-Vulgate changes the verse to something like ‘Your statutes have been made my songs in the place of my pilgrimage’.

55 Memor fui nocte nominis tui, Domine, et custodivi legem tuam.
In the night I have remembered your name, O Lord: and have kept your law.

Memor fui nocte nominis tui, Domine= I have been mindful of your name in the night, O Lord

Night here, St Augustine points out, can have several connotations: it can refer to our mortality; to sin and those who carry out evil under cover of darkness; and to this period in the history of creation when we remain still in darkness, waiting until the Lord comes again to bring full light to the world.

nox, noctis, f night.
nomen, mis, n. name; God himself; the perfections of God, His glory, majesty, wisdom, power, goodness

et custodivi legem tuam= and I have kept your law.

custodio, ivi or li, itum, ire to guard, watch, keep;to maintain, to hold steadfastly.

56 Hæc facta est mihi, quia justificationes tuas exquisivi.
This happened to me: because I sought after your justifications.

Hæc facta est mihi =This has happened/has fallen to me

What does 'this' refer to? The Fathers offer various suggestions. St Augusitne sees it as referring back to the night, and the gift the Christian has of seeing the truth despite the darkness that surrounds us in this world. Cassiodorus suggests adding ‘consolation’. Bellarmine’s view is: "This," that is to say, my having reflected on God's promises, and drawn so much hope from them, and the other advantages that followed, "happened to me, because I sought after thy justifications;" for the Prophet wishes, in this Psalm, which is entirely devoted to praising the law, to attribute everything to a diligent study and love of the law, that he may thus stimulate man to reflect on it, and to observe it.”

facio, feci, factum, ere 3, to make, do, cause, bring to pass

quia justificationes tuas exquisivi = because I have sought after your precepts.

exquiro quaesivi itum ere 3, to seek, seek after

PS I'm still fiddling with the format and content of these posts, so do let me know if  you have any preferences!

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

Psalm 118 (119) Zain: Pray for the conversion of souls

Continuing this series on Psalm 118 (119), today’s stanza of  encourages us to keep God’s promises to us firm in our mind so that we can withstand the assaults of those who attack us in this world, and it has a few verses in it of particular note, so I’ll linger over this stanza for a couple of days in order to draw them out.

Here is the whole stanza in the Knox translation:

49 Go not back on the word thou hast pledged to thy servant; there lies all my hope.
50 Good news in my affliction, thy promises have brought me life.
51 Ground down by the scorn of my oppressors, never from thy law I swerve aside.
52 Gracious comfort, Lord, is the memory of thy just dealings in times long past.
53 Great ruth have I to see wrong-doers, and how they abandon thy law.
54 Gone out into a land of exile, of thy covenant I make my song.
55 Gloom of the night finds me still thinking of thy name, Lord, still observant of thy bidding.
56 Guerdon I ask no other, but the following of thy will.

He has put down the mighty from their seat, and hath exalted the humble…

Verses 50 and 51 set a contrast that echoes throughout Scripture, between the proud and the humble:“This has comforted me in my humiliation: because your word has enlivened me. The proud did iniquitously altogether: but I declined not from your law.”

As we go about our earthly life, the pilgrimage referred to in verse 54, we will face difficulties and humiliations. We can accept them peaceably, as things to learn and grow from, and stay fast in God’s way knowing that God has promised he will always be with us; this is the path of humility, modeled for us by Our Lady.

Or we can scream and shout, insist that we are in control, and attempt to impose our will on ourselves and others, and in the process, commit to the way of sin. This is the path of the proud.

How should we respond to the attacks of the proud?

The psalm recognizes that those trying to pursue the good will come under attack, and it instructs us on what to do.

First, cling fast to God’s law, stay on the path ourselves no matter the provocation.

Secondly, remember that justice will be served eventually, one way or another. Verse 53 invites us to remember the constant theme of the Old Testament, that evil will be punished, and good rewarded: “I remembered, O Lord, your judgments of old: and I was comforted.”

Thirdly though, and perhaps most importantly, it reminds us that we should be horrified at the prospect of others going to hell. There is still hope of redemption for even the worst sinner while he remains alive, and thus we must pray for the conversion of such souls: “A fainting has taken hold of me, because of the wicked that forsake your law.”

Text of the psalm

Vulgate	Douay-Rheims
49  Memor esto verbi tui servo tuo, * in quo mihi spem dedísti.	Be mindful of your word to your servant, in which you have given me hope.
50  Hæc me consoláta est in humilitáte mea: * quia elóquium tuum vivificávit me.	50 This has comforted me in my humiliation: because your word has enlivened me.
51  Supérbi iníque agébant usquequáque: * a lege autem tua non declinávi.	51 The proud did iniquitously altogether: but I declined not from your law.
52  Memor fui judiciórum tuórum a sæculo, Dómine: * et consolátus sum.	52 I remembered, O Lord, your judgments of old: and I was comforted.
53  Deféctio ténuit me, * pro peccatóribus derelinquéntibus legem tuam.	53 A fainting has taken hold of me, because of the wicked that forsake your law.
54  Cantábiles mihi erant justificatiónes tuæ, * in loco peregrinatiónis meæ.	54 Your justifications were the subject of my song, in the place of my pilgrimage.
55  Memor fui nocte nóminis tui, Dómine: * et custodívi legem tuam.	55 In the night I have remembered your name, O Lord: and have kept your law.
56  Hæc facta est mihi: * quia justificatiónes tuas exquisívi.	56 This happened to me: because I sought after your justifications.

A verse by verse analysis

Today I'll provide the notes on Verses 49-53, the rest of the stanza tomorrow.

49 Memor esto verbi tui servo tuo, in quo mihi spem dedisti.

Be mindful of your word to your servant, in which you have given me hope.

Memor esto (imperative future of sum, esse, to be) = Be mindful

God is, of course, always ‘mindful’ of us or we would cease to exist! But he is said to be mindful of one when He is favorably disposed towards him or bestows favors on him.

memor, oris mindful of, thoughtful of. According to Britt, often translated by the verbs, to remember, call to mind, think of, take thought for, recall, recount, etc. God

verbi tui servo tuo= of your word to your servant

verbum, i, n.,word, command, edict, also a promise; saying, speech; Law, the Eternal Son.
servus, i, m., a slave, servant; servants of the Lord, devout men who keep the law; the people, i.e., the Israelites

in quo mihi spem dedisti= in which you have given me hope

spes, spei, f., hope; the object of hope; the thing hoped for; one who or that which furnishes ground for trust, confidence
do, dedi, datum, are, to give,

Bellarmine comments that: “God is not subject to forgetfulness, nor to fickleness, nor to retracting what he says; but he is, by a figure of speech, said to forget when he defers the execution of a promise, as if he had altogether forgotten it. Now, that he does designedly; and, though determined on carrying out his decrees, he still wishes his faithful servants to ask him to carry them out; and thus, prayer becomes one of the means through which God decreed to fulfill his promis¬es.”

50 Hæc me consolata est in humilitate mea, quia eloquium tuum vivificavit me.
This has comforted me in my humiliation: because your word has enlivened me.

Hæc me consolata est= This has comforted me

The ‘this’ here does not, according to St Robert Bellarmine refer back to the previous verse, but rather to the second phrase, God’s reviving word.

hic, haec, hoc, demon, pron., this
consolor, atus sum, ari, Active, to comfort, console, encourage; Passive, to be comforted, etc.

in humilitate mea= in my misery/humiliation/distress/affliction

humilitas, atis, f affliction, humiliation, wretchedness, misery.

quia eloquium tuum vivificavit me = because your word/promise has revived me.

quia, conj. for, because, that. truly, surely, indeed
eloquium, ii, n. , a word, oracle, speech, utterance, promise.
vivifico, avi, atum, are to quicken, give life to, vivify.

In the first verse he had hope, why? Because of God’s promises, a promise to exalt the lowly and humbled.

51 Superbi inique agebant usquequaque; a lege autem tua non declinavi.
The proud did iniquitously altogether: but I declined not from your law.

Superbi inique =The proud wickedly/unjustly

superbus, Subst., the proud, etc., at times connoting the idea of unfriendliness, ambition to subject others.
inique, adv. unjustly, wrongfully, wickedly

agebant usquequaque = they [the proud] were acting utterly [wickedly]

ago, egi, actum, ere 3 , to set in motion;to act, do, deal with inique agere, to act wickedly, to be false or disloyal to.
usquequaque, adv., utterly, altogether, exceedingly

ie Superbi inique agebant usquequaque =The proud acted totally unjustly/with the utmost wickedness

The proud here are portrayed as persecutors of the pious.

a lege autem tua =but from your law.

lex, legis, a law; the Law of God. the will of God
autem, adversative conj., but, on the contrary, however

non declinavi = I have not departed/swerved/turned away

declino, avi, atum, are, to bend from the straight path, to turn aside or away, depart from in a lit. or fig. sense; intransitive, to turn aside, go astray

But despite their evil efforts, the psalmist has stayed the course.

52 Memor fui judiciorum tuorum a sæculo, Domine, et consolatus sum.
I remembered, O Lord, your judgments of old: and I was comforted.

Memor fui (pf of sum) =I have been mindful

memor, oris mindful of, thoughtful of

judiciorum tuorum =of your judgments

judicium, i, n. judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice.

a sæculo, Domine= from of old, O Lord

saeculum, i, n., a lifetime, generation, age; an indefinite period of time; forever, eternity; from of old, i.e., in ages past.

et consolatus sum= and I was comforted

consolor, atus sum, ari, Active, to comfort, console, encourage; Passive, to be comforted, etc.

Here we are told to remember the rewards and punishments meted out through the history chronicled in the Old Testament: so that fear of punishment might draw us back from sin, while hope of heaven draws us on to the good.

53 Defectio tenuit me, pro peccatoribus derelinquentibus legem tuam.
A fainting has taken hold of me, because of the wicked that forsake your law.

Defectio tenuit me= A fainting has seized me

The MT Hebrew suggests hot indignation or horror. The Septuagint Greek (ἀθυμία) however suggests despair or despondency.

defectio, onis, f. a fainting.
teneo, ui, tentum, ere 2, to hold, hold fast, seize.

pro peccatoribus = for the sinners

peccator, oris, m. a sinner, transgressor; the wicked, the godless

derelinquentibus legem tuam =transgressing against your law

delinquo, liqui, lictum, ere 3, to fail, offend, sin, transgress. =on account of sinners

Cassiodorus comments that: “Here the devotion of their holy association is expounded: they say that they are faint with grief because sinners were seen to abandon the Lord's law. Inevitably a holy person feels sorrow at a neighbour's guilt, for the devoted spirit longs for the salvation of all, and is heartbroken on seeing punishment looming over the person who he prays will not sin; he knows that evil gratuitously inflicted is more offensive to his Creator.”

Scriptural and liturgical uses of the psalm

NT references	-
RB cursus	Sunday Terce
Monastic feasts etc	-
Roman pre 1911	Terce daily
Responsories	Sept 4&5 (v49)
Roman post 1911	1911-62: Sunday Terce
Mass propers (EF)	PP20 CO (49-50), Passion Thurs CO (49-50)

And you can find notes on the rest of this stanza here.

Psalm 118 Vau: The duty to speak up for Christ

Today’s section of Psalm 118 (119), verses 41 to 48, enjoin us to move beyond merely contemplating the law to action: in particular, to testifying publicly to our faith.

Here they are first of all in the Knox translation:

41 For me too, Lord, thy mercy, for me too the deliverance thou hast promised!
42 Fit answer for those who taunt me, that I rely on thy truth.
43 Faithful thy promise, let me not boast in vain; in thy covenant lies my hope.
44 For ever and for evermore true to thy charge thou shalt find me.
45 Freely shall my feet tread, if thy will is all my quest.
46 Fearlessly will I talk of thy decrees in the presence of kings, and be never abashed.
47 Fain would I have all my comfort in the law I love.
48 Flung wide my arms to greet thy law, ever in my thoughts thy bidding.

The promise of redemption

The stanza opens by reminding us of the promise of salvation: it prophesies firstly the coming of Christ, to fulfill God’s promises in the Old Testament, and secondly invites us individually to make it our own.

It should remind us of Christ’s promise to be with us always, able to draw on grace when we are confronted by those speaking heresy or otherwise attacking us.

Be brave!

We all, be we laymen or laywomen, priests, bishops or religious, have a duty to speak up, these verses instruct.

As Cassiodorus commented:

“We must not be silent before those able to listen to reason, but we must respond bravely so that the audacity of men of ill-will does not appear victorious in their eyes…. They spoke of the Lord's testimonies because they had sought and accepted them so as to reply to those who reproached them with the word. With the strength of this support, they say that they were not confused in the presence of earthly kings who could inspire terror with their proud power, but with fearless speech uttered the truth which they had conceived in mind. It is the person whose words are refuted by reasoning who is confounded, whereas no-one can be embarrassed who is strengthened by the testimony of truth. Whatever the pressure of circumstances, we must not deny Him who says: He that shall deny me before men, I will deny him also before my Father who is in heaven.”

The text of the psalm

Vulgate	Douay-Rheims
41  Et véniat super me misericórdia tua, Dómine: * salutáre tuum secúndum elóquium tuum.	Let your mercy also come upon me, O Lord: your salvation according to your word.
42  Et respondébo exprobrántibus mihi verbum: * quia sperávi in sermónibus tuis.	42 So shall I answer them that reproach me in anything; that I have trusted in your words
43  Et ne áuferas de ore meo verbum veritátis usquequáque: * quia in judíciis tuis supersperávi.	43 And take not the word of truth utterly out of my mouth: for in your words, I have hoped exceedingly.
44  Et custódiam legem tuam semper: * in sæculum et in sæculum sæculi.	44 So shall I always keep your law, for ever and ever.
45  Et ambulábam in latitúdine: * quia mandáta tua exquisívi.	45 And I walked at large: because I have sought after your commandments.
46  Et loquébar in testimóniis tuis in conspéctu regum: * et non confundébar.	46 And I spoke of your testimonies before kings: and I was not ashamed.
47  Et meditábar in mandátis tuis, * quæ diléxi.	47 I meditated also on your commandments, which I loved.
48  Et levávi manus meas ad mandáta tua, quæ diléxi: * et exercébar in justificatiónibus tuis.	48 And I lifted up my hands to your commandments, which I loved: and I was exercised in your justifications.

Verse by verse - Vau/Vav/waw

41 Et veniat super me misericordia tua, Domine; salutare tuum secundum eloquium tuum.
Let your mercy also come upon me, O Lord: your salvation according to your word

Et veniat (subj) super me = And let it [your mercy] come over me

venio, veni, ventum, ire, to come.
super +acc=above, upon, over, in, on;+abl= about, concerning; with, on, upon, for, because of.

misericordia tua, Domine = your mercy O Lord

misericordia, ae,, mercy, kindness, favor, compassion, loving-kindness.

salutare tuum =your salvation

salutaris, e Savior, Helper, used of God; help, saving help, rescue, salvation,

secundum eloquium tuum = according to your word/promise

secundus, a, um following in time or order; the next, the second.
eloquium, ii, n. , a word, oracle, speech, utterance, promise.

We are, the Fathers point out, the children of God’s promise: his promise first to send salvation to his people in the form of a Messiah, and secondly, of the promise of his saving help offered to anyone who prays in the name of Christ. Here we are once more invited to make the salvation God offers our own.

42 Et respondebo exprobrantibus mihi verbum, quia speravi in sermonibus tuis.
So shall I answer them that reproach me in anything; that I have trusted in your words.

Et respondebo= And/So I will respond/answer

respondeo, spondi, sponsum, ere 2, to answer, respond

exprobrantibus mihi verbum = reviling/upbraiding/reproach to me to me the word = to those who reproach me a word/answer

These two phrases are difficult to translate. The use of the ‘verbum’ (and λόγον in the Greek, making it accusative) suggests that the correct translation is “And I will give an answer to those who revile me”.

St Augustine, however, comments: “It is doubtful whether it be ‘reproach me with a word’; or, ‘I will answer with a word’; but either signifies Christ. The Douay-Rheims favours the first interpretation; Brenton, the New English Translation of the Septuagint, and translations based on the Hebrew the second. The RSV, for example, translates the phrase as “then shall I have an answer for those who taunt me”.

exprobo are avi atum – to upbraid, reproach, revile

quia speravi in sermonibus tuis = that I have hoped/trusted in your words

verbum, i, n.,word, command, edict, also a promise; saying, speech
spero, avi, atum, are, to hope or trust in
sermo, onis, m. words; a command, edict word, speech, saying, discourse; scheme, plan, proposal

Those ignorant of Christ are not content just to tolerate; rather they attack. But we are told not to keep silent, but to respond, for we have Christ with us to help us do so. Cassiodorus insists that when confronted by heresy and error, when we are confronted by the guile of adversaries:“We must not be silent before those able to listen to reason, but we must respond bravely so that the audacity of men of ill-will does not appear victorious in their eyes.”

43 Et ne auferas de ore meo verbum veritatis usquequaque, quia in judiciis tuis supersperavi.
And take not the word of truth utterly out of my mouth: for in your words, I have hoped exceedingly

Et ne auferas = And do not destroy/take away

aufero, abstuli, ablatum, auferre to take or bear away; to destroy.

de ore meo = from my mouth

os, oris, n., the mouth.

verbum veritatis = the word of truth

verbum, i, n.,word, command, edict, also a promise; saying, speech; Law
veritas, atis, truth. grace, kindness ,goodness, fidelity to promises, Faithfulness

usquequaque = utterly

usquequaque, adv., utterly, altogether, exceedingly

quia in judiciis tuis supersperavi = because in your justice I have hoped greatly

quia, conj. for, because, that. truly, surely, indeed;
judicium, i, n. judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice.
superspero, avi, atum, are, with prep, in with the ace. or abl., to hope or trust in greatly.

This verse is a prayer for constancy: that we may not fail for a want of courage or pride that causes God to withdraw his grace.

44 Et custodiam legem tuam semper, in sæculum et in sæculum sæculi.
So shall I always keep your law, for ever and ever.

Et custodiam legem tuam semper= And I will keep your law always

custodio, ivi or li, itum, ire to guard, watch, keep;to maintain, to hold steadfastly.
lex, legis, a law; the Law of God. the will of God
semper, adv., ever, always, at all times.

in sæculum et in sæculum sæculi = forever and ever into eternity

saeculum, i, n., a lifetime, generation, age; an indefinite period of time; forever, eternity; from of old, i.e., in ages past.

Bellarmine comments: “He now tells us the effect of the mercy that so heals the soul, and that is the perpetual observance of God's law.”

45 Et ambulabam in latitudine, quia mandata tua exquisivi.
And I walked at large: because I have sought after your commandments

Et ambulabam (impf) = And I was walking

Note that the neo-Vulgate changes the verb to future tense (ambulabo)

ambulo, avi, atum, are to walk; the manner in which one orders one's life;

in latitudine = in freedom/at liberty/at large

latitudo, inis, f breadth, wideness, spaciousness, freedom, gladness With verbs of motion it implies freedom from restraint, and conveys the additional idea of gladness.

quia mandata tua exquisivi = because I have sought your commandments

mandatum, i, n. law, precept, command, commandment (of God); commandments, precepts, decrees
exquiro quaesivi itum ere 3, to seek, seek after

Here we come to the true sense of the term ‘freedom’: true freedom means not the option of rejecting of God’s way, but through the power of love, the ability to do God’s will easily.

46 Et loquebar in testimoniis tuis in conspectu regum, et non confundebar.
And I spoke of your testimonies before kings: and I was not ashamed.

Et loquebar = And I spoke

loquor, locutus sum, loqui, to speak, utter, tell

in testimoniis tuis = in your testimonies

testimonium, ii, n. witness, testimony; the Law; precepts, commandments, ordinances, statutes, judgments, testimonies.

in conspectu regum = in the presence of kings

conspectus, us, m. sight, presence;
rex, regis, m. a king, ruler, lawgiver

et non confundebar (impf passive) = and I was not discomforted

confundo, fudi, fiisum, ere 3, to put or bring to shame, to discomfit.

Haydock’s Catholic Commentary notes that: “Thus many even of the female sex have professed their faith boldly, with St. Agnes, St. Catharine, St. Winefrid, &c., answering the reproachful objections that were put to them, as if it were dishonourable to be a Christian, Catholic or Papist.”

47 Et meditabar in mandatis tuis, quæ dilexi.
I meditated also on your commandments, which I loved.

Et meditabar = and I was meditating/thinking

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

in mandatis tuis = on your commandments

mandatum, i, n. law, precept, command, commandment (of God); commandments, precepts, decrees

quæ dilexi= which I have loved

Note that the Septuagint adds ‘exceedingly’ to the phrase, to reinforce the sense of fervour suggested here.

diligo, lexi, lectum, ere 3 to love;

Cassiodorus comments:

“A person can never neglect what he loves. Then, in case you perhaps regarded even this love as lukewarm, they added: Exceedingly; no love can be found greater than this. Love of the Lord's commandments cannot be modest like any other love; it must be enthusiastic, as is the aim here. So they rightly loved the Lord's commandments exceedingly, for they walked trustingly in breadth of heart.”

48 Et levavi manus meas ad mandata tua, quæ dilexi, et exercebar in justificationibus tuis.
And I lifted up my hands to your commandments, which I loved: and I was exercised in your justifications.

Et levavi manus meas = And I lifted up my hands

The commentaries suggest that lifting up hands means taking on an active role. Cassidorus for example says:

“In the previous verse they said I meditated on thy commandments, which relates to contemplative virtue, but now they say: I will lift up my hands, which relates to the active role, for raising the hands denotes being occupied in good works, whereas the person detained in evil actions lowers rather than raises his hands.”

levo, avi, atum, are to rise, lift up, elevate.
manus, us, f, the hand

ad mandata tua quæ dilexi =to your commandments which I loved

mandatum, i, n. law, precept, command, commandment (of God); commandments, precepts, decrees
diligo, lexi, lectum, ere 3 to love;

et exercebar in justificationibus tuis =and was pondering your precepts

exerceo, cui, citum, ere 2 to exercise, work at, employ one's self about a thing; ponder, to meditate on, be occupied or employed
justificatio, onis, f precepts, decrees, statutes, ordinances;

We are called upon here to put our meditation into action, through good works: we must join together heart, mind, word, and deed.

Scriptural and liturgical uses of the stanza

NT references	Jas 1:18(43); Mt 10:18 (46)
RB cursus	Sunday Terce
Monastic feasts etc	-
Roman pre 1911	Terce daily
Responsories	-
Roman post 1911	1911-62: Sunday Terce
Mass propers (EF)	Lent II, Lent/Sept Ember Wed OF (47-48); Friday Passion wk OF PP20 CO (49-50) Common of a virgin martyr: IN (v46) St Agatha: AL, (46) St Justin, IN (46)

And you can find notes on the next stanza of the psalm here.

Psalm 118 (119) He: Guard against temptation

Continuing this Lenten series on Psalm 118 (119), today's verses contain a plea to help us turn our eyes and minds away from vanity and covetousness, and earthly things in general.

To get a flavour of the alphabetic nature of the original Hebrew, it is useful to take a look first, at the Knox translation of the verses:

33 Expound, Lord, thy whole bidding to me; faithfully I will keep it.
34 Enlighten me, to scan thy law closely, and keep true to it with all my heart.
35 Eagerly I long to be guided in the way of thy obedience.
36 Ever let my choice be set on thy will, not on covetous thoughts.
37 Eyes have I none for vain phantoms; let me find life in following thy ways.
38 Establish with me, thy servant, the promise made to thy worshippers.
39 Ease me of the reproach my heart dreads, thou, whose awards are gracious.
40 Each command of thine I embrace lovingly; do thou in thy faithfulness grant me life.

Guarding against temptation and tedium

Richard J Foster’s 1960 commentary on the Psalms and Canticles of the Breviary noted:

“We live in the world surrounded by temptation and we are drawn towards evil. The psalm warns us to control our "vision"—television or any other kind of "vision"—averte oculos meos ne videant vanitatem; per viam tuam da mihi vitam. The things we see and read form our thoughts and so affect our outlook and especially our prayers. How could we better express our desire for union with God through the avoidance of evil influences than by these words?”

This fifth stanza of Psalm 118 also recapitulates the key themes of the psalm so far. As St Robert Bellarmine commented:

“In the next eight verses he asks, in a certain order, first, for a desire of observing the law; secondly, for light to understand it; thirdly, for grace to observe it; and fourthly, for the removal of all obstacles thereto. In this very long Psalm David, for the purpose of touching the affections, and of guarding against tedium, repeats the same matter frequently, but in different phraseology.”

The text of the stanza

 Here is the Latin with the (more literal) Douay-Rheims translation:

Vulgate	Douay-Rheims
33  Legem pone mihi, Dómine, viam justificatiónum tuárum: * et exquíram eam semper.	Set before me for a law the way of your justifications, O Lord: and I will always seek after it.
34  Da mihi intelléctum, et scrutábor legem tuam: * et custódiam illam in toto corde meo.	34 Give me understanding, and I will search your law; and I will keep it with my whole heart.
35  Deduc me in sémitam mandatórum tuórum: * quia ipsam vólui.	35 Lead me into the path of your commandments; for this same I have desired.
36  Inclína cor meum in testimónia tua: * et non in avarítiam.	36 Incline my heart into your testimonies and not to covetousness.
37  Avérte óculos meos ne vídeant vanitátem: * in via tua vivífica me.	37 Turn away my eyes that they may not behold vanity: quicken me in your way.
38  Státue servo tuo elóquium tuum, * in timóre tuo.	38 Establish your word to your servant, in your fear.
39  Amputa oppróbrium meum quod suspicátus sum: * quia judícia tua jucúnda.	39 Turn away my reproach, which I have apprehended: for your judgments are delightful.
40  Ecce concupívi mandáta tua: * in æquitáte tua vivífica me.	40 Behold I have longed after your precepts: quicken me in your justice.

The verses (he)

33 Legem pone mihi, Domine, viam justificationum tuarum, et exquiram eam semper.
Set before me for a law the way of your justifications, O Lord: and I will always seek after it.

Legem pone (imperative) mihi (to me), Domine = Show me/set before me/Teach me O Lord

pono, posui, itum, ere 3, to put, place, lay, set.

The Douay-Rheims translates it very literally as ‘Set before me a law’, but the Hebrew MT implies to teach, give instruction.

viam justificationum tuarum = the way of your justifications (DR)/ordinances (Brenton)/statutes (RSV, Coverdale)/precepts (Monastic Diurnal)

et exquiram (future) eam semper = and I will seek it always

The neo-Vulgate changes the verb to servabo, I will keep it.

exquiro – to seek, seek after, to search, keep, observe
semper – Heb says ‘reward’, ‘to that end’

Cassiodorus sees this verse as asking for the New Law, in the form of Christ to come. The more conventional explanation is summarized by St Alphonsus’:,” grant that I take not pleasure in the laws of the world and of the flesh, but only in Thy law, and thus I shall always seek to put it in practice.

34. Da mihi intellectum, et scrutabor legem tuam, et custodiam illam in toto corde meo.
Give me understanding, and I will search your law; and I will keep it with my whole heart.

Da (imperative of do, dare) mihi intellectum = give to me understanding

intellectus, us, m. understanding, insight.

et scrutabor (deponent: future active) legem tuam – and I will search/scrutinise your law

scrutor, atus sum, ari, to search, examine, scrutinize

et custodiam (future) illam - and I will keep it

custodio, ivi or ii, itum, ire to guard, watch, keep; to maintain, to hold steadfastly.
ille, ilia, illud, demon, pron., that; also he, she, it In the Vulgate ille is frequently used for is or ipse

in toto corde meo = with my whole heart

Bellarmine suggests that the first stage is to have a desire or affection for the law, the next understanding of it. Our study of Scripture, he argues, is not just about satisfying curiosity; but rather we ‘inquire into its utility, excellence, and other advantages’ so that we may keep it better.

35 Deduc me in semitam mandatorum tuorum, quia ipsam volui.
Lead me into the path of your commandments; for this same I have desired.

Deduc (imperative) me = lead/guide me

deduco, duxi ductum, ere 3, to lead or bring down; to guide, lead, conduct

in semitam mandatorum tuorum = in the path of your commandments

semita, ae,f ., a path, way; used almost entirely in a fig. sense.; course of life, action, conduct, or procedure

quia ipsam volui (pf) – for I have desired it

quia, conj. for, because, that. truly, surely, indeed;
ipse, a, um, demon, pronoun., himself, herself, itself
volo, volui, velle, to will, wish, desire; to have pleasure or delight in, to love, hold dear, desire.

Again he asks for the grace necessary to keep the commandments.

36. Inclina cor meum in testimonia tua, et non in avaritiam.
Incline my heart into your testimonies and not to covetousness.

Inclina (imperative) cor meum - Incline my heart

inclino, avi, atum, are, to bend, incline

= to/unto/in your testimonies

(in+abl = with, in, on among, by means of)

et non in avaritiam = and not to avarice/covetousness/monetary gain

avaritia, ae. f, avarice, covetousness.

St Alphonsus paraphrases it as: Incline my heart towards the observance of Thy law by means of Thy holy love, which by the weight of its influence inclines hearts to Thee, and deliver it from the concupiscence of earthly things.

37 Averte oculos meos, ne videant vanitatem; in via tua vivifica me.
Turn away my eyes that they may not behold vanity: quicken me in your way.

Averte (imp) oculos (acc pl) meos = turn away my eyes

averto, verti, versum, ere 3, to turn away, avert; to bring back.
oculus, i, the eye..

ne videant (3rd person subj) vanitatem = so that they might not see vanity/emptiness

video, vidi, visum, ere 2, to see, behold; consider; experience, undergo, suffer, realize; keep watch, look for, meditate on
vanitas, atis, f emptiness, nothingness, vanity, unreality, falsehood

in via tua vivifica me = in your way revive me

vivifico, avi, atum, are to quicken, give life to, vivify.

St Augustine says: Vanity and truth are directly contrary to one another. The desires of this world are vanity: but Christ, who frees us from the world, is truth.

38 Statue servo tuo eloquium tuum in timore tuo.
Establish your word to your servant, in your fear.

Statue servo tuo = establish to/confirm to (Brenton)/make good to (Monastic Diurnal) your servant

statuo, ui, utum, ere 3 to set, place, establish. to change, still, calm;
servus, i, m., a slave, servant; servants of the Lord, devout men who keep the law; the people, i.e., the Israelites

eloquium tuum = your word/promise

in timore tuo = in your fear

timor, oris, m. fear; an object of fear.

This is once more a plea for the grace of perseverance: “Through a holy fear of you, establish, confirm, and so ground your law in thy servant, that it may remain and perse¬vere most firmly with him.” (Bellarmine)

39 Amputa opprobrium meum quod suspicatus sum, quia judicia tua jucunda.
Turn away my reproach, which I have apprehended: for your judgments are delightful.

Amputa opprobrium meum = take away/remove my disgrace/shame/reproach

amputo, avi, atum, are, to cut round about, to lop as in pruning trees; to remove, take away.
opprobrium, ii, n. a reproach, taunt, byword; an object of scorn, mockery, derision; a disgrace.

quod suspicatus sum (deponent) = which/that I dread/am afraid of

qui, quae, quod, pron. rel., who, which, what, that,
suspicor, atus sum, ari to fear, dread; to anticipate, apprehend

quia judicia tua jucunda = for your judgments [are] pleasing/good/delightful

jucundus, a, um pleasing, acceptable. happy, fortunate. Good

St Alphonsus paraphrases the verse as ‘Take from me the reproach that I dread, namely, of transgressing Thy precepts, which are so pleasant to those that observe them’.

40 Ecce concupivi mandata tua : in æquitate tua vivifica me.
Behold I have longed after your precepts: quicken me in your justice.

Ecce concupivi mandata tua = Behold I have longed for your commandments

ecce, adv. lo see! Behold
concupisco, cupivi or cupii, cuptum, ere 3 to desire eagerly, to long for or after

in æquitate tua vivifica me = in your righteousness/justice/goodness revive/give me life/enliven me

aequitas, atis, f justice, fairness, uprightness, goodness, righteousness

St Augustine instructs us that: “Christ is Your righteousness, Who of God is made unto us wisdom, etc. 1 Corinthians 1:30-31 And in Him I find Your commandments, which I have coveted, that in Your righteousness, that is, in Him, You may quicken me. For the Word Himself is God; and the Word was made flesh, John 1:14 that He Himself also might be my neighbour.”

Scriptural and liturgical uses of the verses

In the Benedictine and Roman Office, these verses (33-40) are said on Sunday at Terce.

NT references	-
RB cursus	Sunday Terce
Monastic feasts etc
Roman pre 1911	Terce throughout week
Responsories	Easter 4&5 v35-37
Roman post 1911	1911-62: Sunday Terce . 1970
Mass propers (EF)	Passion Sunday: OF verses, (34, 36)

You can find the next part in this series here.

Psalm 118 (119) Verse 32 - Enlarge my heart O Lord

Today in this series on Psalm 118 (119) I want to finish looking at the last section of the psalm set for Sunday Prime in the traditional Benedictine Office.

Yesterday I looked at verses 25 to 31 of psalm 118 (119); today I want to hone in one very important verse in the same stanza, verse 32:

Viam mandatorum tuorum cucurri, cum dilatasti cor meum.
“I have run the way of your commandments, when you did enlarge my heart.”

What does the psalmist mean by enlargement of heart?

The psalms often use the concept of narrowness of space restricting movement to symbolize pain and sorrow, and enlargement to suggest strength and gladness. St Augustine explains it as follows:

“The widening of the heart is the delight we take in righteousness. This is the gift of God, the effect of which is, that we are not straitened in His commandments through the fear of punishment, but widened through love, and the delight we have in righteousness....”

This concept of ‘enlargement of heart’ is particularly important from the point of view of Benedictine spirituality because St Benedict uses the term, quoting this psalm in his Rule to explain the process by which we grow in virtue.

St Benedict views enlargement of heart as the goal of the Christian life, a metaphor for reaching that state where out of perfect love of God, practicing virtue becomes automatic and easy:

“Therefore must we establish a school of the Lord's service; in founding which we hope to ordain nothing that is harsh or burdensome. But if, for good reason, for the amendment of evil habit or the preservation of charity, there be some strictness of discipline, do not be at once dismayed and run away from the way of salvation, of which the entrance must needs be narrow. But, as we progress in our monastic life and in faith, our hearts shall be enlarged, and we shall run with unspeakable sweetness of love in the way of God's commandments; so that, never abandoning his rule but persevering in his teaching in the monastery until death, we shall share by patience in the sufferings of Christ, that we may deserve to be partakers also of his kingdom. Amen.”  (RB Prologue, trans J McCann)

St Benedict’s contemporary Cassiodorus expands on this saying:

“They could not have either walked or run if their hearts had not been extended by breadth of knowledge, for though we read that the way of the commandments is narrow, we can run it only with heart enlarged. When the soul receives the light of truth, it is opened to recognitions of many kinds; it is broadened by knowledge of virtues after earlier being narrowed by sins.”

Lent is a reminder that we must train our minds and bodies

St Benedict gives us here a tantalising glimpse of the spiritual path in front of us: we must start, he suggests, by learning to discipline mind and body through a strict regimen, a message that Lent each year serves to remind us applies to us all, whether monk, priest or layperson.

At first we might act out of fear of hell.

But over time, he suggests, as we grow in grace and virtue, doing the good becomes automatic and easy, done out of love rather than fear. St Robert Bellarmine adds:

"I have observed them with delight, with readiness, with alacrity, "when thou didst enlarge my heart" by the infusion of your love, which makes "your yoke sweet and your burden light."

And the reward is to run to heaven, borne up with the unspeakable sweetness of love:

“…the monk will presently come to that perfect love of God which casts out all fear; whereby he will begin to observe without labour, as though naturally and by habit, all those precepts which formerly he did not observe without fear: no longer for fear of hell, but for love of Christ and through good habit and delight in virtue. And this will the Lord deign to show forth by the power of his Spirit in his workman now cleansed from vice and from sin.” (RB 7)

A look at the verse in more detail

Viam mandatorum tuorum (gen pl) cucurri (perfect: I have run), cum (temporal clause: when, after) dilatasti (perfect) cor meum.
I will run in the way of your commandments: when you have enlarged my heart

The second phrase is a ‘temporal clause’: cum used with an indicative verb indicates something that happens after an event, so we could paraphrase the verse as ‘After you widened my heart, I was able to run in your testimonies’.

Most of the English translations attempt to convey this sense by placing the first phrase in the future tense: the Monastic Diurnal, for example, suggests “I will run the way of your precepts for thou hast enlarged my heart.” Brenton’s translation of the Septuagint does a better job here though I think, making it: ‘I ran the way of thy commandments, when thou didst enlarge my heart’. The neo-Vulgate solves the problem by changing cucurri (pefect) to curram (future).

curro, cucurri, cursum, ere 3, to run, hasten.
dilato, avi, atum, are to make broad or broader, to enlarge, extend. (1) "to enlarge," i.e., to set at large, set at liberty. (2) Of the mouth, to be open wide. (3) to enlarge, said of the heart, i.e., to dilate with comfort and joy. (4) to grow thick or fat.
cor, cordis, n., the heart, regarded as the seat of the faculties, feelings, emotions, passions; the mind, the soul.

The text of the stanza

Here is the full stanza once again:

Vulgate	Douay-Rheims
25. Adhæsit paviménto ánima mea: * vivífica me secúndum verbum tuum.	My soul clung to the dust: revive me according to your word.
26 Vias meas enuntiávi et exaudísti me: * doce me justificatiónes tuas.	I have disclosed my ways and you have heard me : teach me your justifications.
27 Viam justificatiónum tuárum ínstrue me: * et exercébor in mirabílibus tuis.	Instruct me in the ways of your justifications: and I will be exercised with your wondrous works.
28  Dormitávit ánima mea præ tædio: * confírma me in verbis tuis.	My soul has slept because of weariness : confirm me in your word
29 Viam iniquitátis ámove a me: * et de lege tua miserére mei.	Put away from me the ways of iniquity: and from your law have mercy on me.
30 Viam veritátis elégi: * judícia tua non sum oblítus	I have chosen the way of truth: I have not forgotten your judgments.
31 Adhæsi testimóniis tuis Dómine: * noli me confúndere.	I have adhered to your testimonies Lord: do not let me be confounded.
32 Viam mandatórum tuórum cucúrri: * cum dilatásti cor meum.	I will run in the way of your commandments: when you have enlarged my heart .

And now on to the sections of the psalm set for Sunday Terce in the Benedictine Office, starting with the stanza headed by the Hebrew letter He.