Psalm 130 verses 1-2

Publican and the Pharisee
Ottobeuron Basilica

The opening verses of Psalm 130 paint a picture of humility.

Psalm 130 Domine non est exaltatum

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.	1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: * neque in mirabílibus super me.	Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.	2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.	As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.	3 Let Israel hope in the Lord, from henceforth now and for ever.

Notes on the verses

1	V/NV/JH	Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.
	Sept	κύριε οὐχ ὑψώθη μου ἡ καρδία οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου

Dómine (O Lord) non (not) est (it is) exaltátum (lifted/exalted) cor (heart) meum (mine) neque (neither/nor) eláti sunt (they are raised) óculi (eyes) mei (my)

exalto, avi, atum, are  to exalt, i.e., to elevate in rank, power, dignity, or the like; to dignify

cor, cordis, n., the heart, regarded as the seat of the faculties, feelings, emotions, passions; the mind, the soul.

elevo are avi atum - to raise, lift up

oculus, i, , the eye.

DR	Lord, my heart is not exalted: nor are my eyes lofty.
Brenton	O Lord, my heart is not exalted, neither have mine eyes been haughtily raised
Cover	Lord, I am not high-minded; I have no proud looks.

The imagery of this verse is reflected in the parable of the publican and the Pharisee (Lk 18: 9-14), urging us to display humility when we pray in the Church.  Indeed, St Benedict uses this verse to instruct his monks to keep strict custody of the eyes.  Pope Benedict XVI commented:

This is an illustration of the proud person who is described by Hebrew words that suggest "pride" and "haughtiness", the arrogant attitude of those who look down on others, considering them inferior.  The great temptation of the proud, who want to be like God, the arbiter of good and evil (cf. Gn 3: 5), is decisively rejected by the person of prayer who chooses humble and spontaneous trust in the One Lord.

2	V/NV	Neque ambulávi in magnis: * neque in mirabílibus super me.
	JH	et non ambulaui in magnis  et in mirabilibus super me.
		οὐδὲ ἐπορεύθην ἐν μεγάλοις οὐδὲ ἐν θαυμασίοις ὑπὲρ ἐμέ

Neque (neither) ambulávi (I have walked) in magnis (in great [things/matters]) neque (neither) in mirabílibus (wonderful/marvellous [things]) super (above) me (me)

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

mirabilis, e  wonderful, marvelous; subst., mirabilia, mm, wonders, wonderful works, marvellous things.

magnus, a, um,  great, mighty

DR	Neither have I walked in great matters, nor in wonderful things above me.
Brenton	neither have I exercised myself in great matters, nor in things too wonderful for me.
Cover	I do not exercise myself in great matters which are too high for me.

Verse 2 urges us to turn away from ambition, boasting and an over-inflated sense of our own powers.  St Augustine points to the example of Simon Magus, who "believed that the holy Spirit could be purchased from Christ's apostles for money"; Cassiodorus adds to the list Pilate, "when he said to the Lord Saviour: Knowest thou not that I have power to release thee and power to crucify thee?".

And for notes on the remaining verses of Psalm 130, continue on here.

Introduction to Psalm 130

The second psalm of Tuesday Vespers in the Benedictine Rite is Psalm 130, Domine, non est exaltatum cor meum.

Psalm 130 (131)

Here is the text arranged as it is in the Office.  The verse numbers in the Douay-Rheims version show how it is divided in modern editions of Scripture.

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.	1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: neque in mirabílibus super me.	Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.	2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.	As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.	3 Let Israel hope in the Lord, from henceforth now and for ever.

Scriptural and historical context

Psalm 130 is one of the shortest in the psalter at three verses.

St Alphonsus Liguori suggests that it is a response by David to accusations of pride from Saul and his followers, saying:

"David complains that Saul and his followers accuse him of being proud, and calls God to witness against this calumny."

Reading the psalm Christologically, we can see it as a portrait of Jesus' perfect humility, in his willingness to take human form and become a baby, totally dependent on his mother, humble himself and become obedient even unto death.

Humility and meekness

St Benedict uses this psalm in his discussion of the virtue of humility in Chapter 7 of his Rule:

Holy Scripture, brethren, cries out to us, saying, "Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted" (Luke 14:11). In saying this it shows us that all exaltation is a kind of pride, against which the Prophet proves himself to be on guard when he says, "Lord, my heart is not exalted, nor are mine eyes lifted up; neither have I walked in great matters, nor in wonders above me" But how has he acted? "Rather have I been of humble mind than exalting myself; as a weaned child on its mother's breast, so You solace my soul".

Unsurprisingly then, many writers have seen this psalm as above exemplifying monastic life.  Fr Pius Pasch's commentary on the Divine Office for example includes this comment:

"In this singing of this beautiful hymn with its unmistakably mystic character, picture some little convent in which consecrated souls serve our Lord humbly and joyfully.  Be thankful for the blessings of religious communities, and beg for more vocations."

Growth in the spiritual life

The psalm provides us with three images of humility.

The first is of a person who practices custody of the eyes, keeping his head bowed and eyes downcast pondering his sins and coming judgment (RB 7).  It is probably not accidental that St Benedict's twelfth degree of humility reflects the opening verse of the twelfth of the Gradual psalms!

The second image is of a person who does not 'walk' in things above him, that is, engage in pride arising from our words and actions.  Instead, the humble person recognises that, as St Benedict urges in his sixth and seventh degrees of humility, we regard ourselves as bad and unworthy workmen, of lower and of less account than all others.

The final image is of a child being weaned from its mother's breast.  Pope Benedict XVI comments on this:

"We have listened to only a few words, about 30 in the original Hebrew, of Psalm 131[130]. Yet they are intense words that convey a topic dear to all religious literature: spiritual childhood. Our thoughts turn spontaneously to St Thérèse of Lisieux, to her "Little Way", her "remaining little" in order to be held in Jesus' arms (cf. Story of a Soul, Manuscript "C", p. 208). Indeed, the clear-cut image of a mother and child in the middle of the Psalm is a sign of God's tender and maternal love, as the Prophet Hosea formerly expressed it: "When Israel was a child I loved him.... I drew [him] with human cords, with bands of love; I fostered [him] like one who raises an infant to his cheeks... I stooped to feed my child" (Hos 11: 1, 4). "

Scriptural and liturgical uses of the psalm

NT references	Mt 18:3 (v4)
RB cursus	Tuesday Vespers
Monastic feasts etc	Gradual Psalms AN 2361(1)
Responsories	-
Roman pre 1911	Wed V
Roman post 1911	1911-62: Wed V . 1970:
Mass propers (EF)	-

For notes on the individual verses of this psalm, continue on to here.

Psalm 129: Verse 7- 8

Michelangelo: Last Judgment

The closing verses of Psalm 129 deal with the promise of redemption, but remind us also of the need to fight the good fight until the end.

Verse notes

7	V/NV	Quia apud Dóminum misericórdia: * et copiósa apud eum redémptio.
	JH	quia apud Dominum misericordia, et multa apud eum redemptio.
		ὅτι παρὰ τῷ κυρίῳ τὸ ἔλεος καὶ πολλὴ παρ' αὐτῷ λύτρωσις

Quia (for/because) apud (with) Dóminum (the Lord) misericórdia (mercy) et (and) copiósa (plentiful) apud (with) eum (him) redemptio (redemption)

misericordia, ae, f. (misericors), mercy, kindness, favor, compassion, loving-kindness.

copiosus, a, um (copia), plentiful, plenteous.

redemptio onis  buying back, ransoming, deliverance, redemption

DR	Because with the Lord there is mercy: and with him plentiful redemption.
Brenton	for with the Lord is mercy, and with him is plenteous redemption
Cover	for with the Lord there is mercy, and with him is plenteous redemption.
KJV	Let Israel hope in the LORD: for with the LORD [there is] mercy, and with him [is] plenteous redemption.

The psalm ends on a high note, with the promise of God's mercy in sending us his only Son to redeeem us, as St Alphonse Liguori comments:

"The prophet points out here the foundation of all our hopes, namely, the blood of Jesus Christ by which he was to redeem the human race. He says: For mercy with God is infinite; and he is well able to redeem us by abundant help from our evils."

8	V/NV/JH	Et ipse rédimet Israël: * ex ómnibus iniquitátibus ejus.
		καὶ αὐτὸς λυτρώσεται τὸν Ισραηλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ

Et (and) ipse (he himself) rédimet (he will redeem) Israël ex (from) omnibus (all) iniquitátibus (sins/iniquities) ejus (its)

redimo emi emptum ere 3 to redeem, buy back, ransom, rescue, set free, save

omnis, e, all, each, every; subst., all men, all things, everything.

DR	And he shall redeem Israel from all his iniquities
Brenton	And he shall redeem Israel from all his iniquities
Cover	And he shall redeem IsraeI from all his sins.
KJV	And he shall redeem Israel from all his iniquities.

The collective nature of our redemption is important here, for though the Church is holy, and offers the sacraments as a source of transforming grace for us, she is made up of sinners in constant need of reform and conversion, as the abuse scandals attest to all too well.  St Robert Bellarmine remind us that the struggle will not be over until our death as individuals, and the last day of the world in the case of the Church:

"This redemption has begun, and is going on, and will be completely accomplished on the last day, when we shall be delivered not only from our sins, but even from the punishment due to them, and from any danger of relapse..." 

Psalm 129: De Profundis

Vulgate	Douay-Rheims
Canticum graduum.	Canticum graduum.
De profúndis clamávi ad te, Dómine: * Dómine, exáudi vocem meam :	Out of the depths I have cried to you, O Lord:
2  Fiant aures tuæ intendéntes: * in vocem deprecatiónis meæ.	2 Lord, hear my voice. Let your ears be attentive to the voice of my supplication.
3  Si iniquitátes observáveris, Dómine: * Dómine, quis sustinébit?	3 If you, O Lord, will mark iniquities: Lord, who shall stand it.
4  Quia apud te propitiátio est: * et propter legem tuam sustínui te, Dómine.	4 For with you there is merciful forgiveness: and by reason of your law, I have waited for you, O Lord.
5  Sustinuit ánima mea in verbo ejus: * sperávit ánima mea in Dómino.	My soul has relied on his word: 5 My soul has hoped in the Lord.
6  A custódia matutína usque ad noctem: * speret Israël in Dómino.	6 From the morning watch even until night, let Israel hope in the Lord.
7  Quia apud Dóminum misericórdia: * et copiósa apud eum redémptio.	7 Because with the Lord there is mercy: and with him plentiful redemption.
8  Et ipse rédimet Israël: * ex ómnibus iniquitátibus ejus.	8 And he shall redeem Israel from all his iniquities

And that completes this mini-series on Psalm 129.

For an introduction to the second psalm of Tuesday Vespers in the Benedictine Office, Psalm 130, continue on to here.

For a look at the next (and last) of the Seven Penitential Psalms, continue on to Psalm 142.

Psalm 129: verses 5b-6

Bulgarian icon

Today's verses of Psalm 129 focus on that most Christian of virtues, hope.

Notes on the verses

5b	V/NV	sperávit ánima mea in Dómino.
	JH	Anima mea ad Dominum
		ἤλπισεν ἡ ψυχή μου ἐπὶ τὸν κύριον

sperávit (it has hoped) ánima (soul) mea (my) in Dómino (in the Lord) 

The Hebrew Masoretic Text (MT) and Septuagint readings of this phrase are quite different.  In particular, the MT omits all reference to that particularly Christian virtue of hope (speravit). But without the verb, the verse makes little sense, hence its inclusion even in translations that normally follow the Hebrew, such as the Revised Standard Version.  

spero, avi, atum, are (spes), to hope or trust in

DR	My soul has hoped in the Lord.
Brenton	My soul has hoped in the Lord;
Cover	In his word is my trust.
KJV	and in his word do I hope.

St Robert Bellarmine's commentary on this verse points to the great Old Testament model of repentance and endurance under persecution, namely King David himself, as the model for our encouragement:

"David's example ought to be of great value to us; for he was in the depth of misery, whether we regard his sins or what he suffered for them. His sins were most grievous; he had been guilty of adultery, took the life of a most faithful soldier; offended that God who had bestowed a kingdom on him, the gift of prophecy, strength, beauty, prudence, riches on him. He was also in the depths of misery when he was constantly persecuted by Saul, and in daily danger of his life; and yet, as he did not despair; but rather clung to hope, he was delivered."

6	V	A custódia matutína usque ad noctem: * speret Israël in Dómino.
	NV	magis quam custodes auroram. Magis quam custodes auroram speret Israel in Domino
	JH	a uigilia matutina usque ad uigiliam matutinam. Expectet Israhel Dominum;
		ἀπὸ φυλακῆς πρωίας μέχρι νυκτός ἀπὸ φυλακῆς πρωίας ἐλπισάτω Ισραηλ ἐπὶ τὸν κύριον

A (from) custódia (watch) matutína (morning) usque (until) ad (to) noctem (the night) speret (let it hope) Israël (Israel) in Dómino (in the Lord). 

Again here the two text traditions differ.  The Vulgate (following LXX) makes it 'from the morning watch unto the night'; the MT makes it a comparative (more than watchmen watch for the morning).  The neo-Vulgate reflects the MT rather than the more evocative Septuagint.

custodia ae f a guard, watch; watch; custody, prison

matutinus, a, um,  pertaining to the morning, early in the morning.

usque, adv., to, up to, as far as; till, as far as; to express an extreme degree.

nox, noctis, f  night.

DR	From the morning watch even until night, let Israel hope in the Lord.
Brenton	from the morning watch till night. Let Israel hope in the Lord
Cover	My soul fleeth unto the Lord before the morning watch, I say, before the morning watch. O Israel, trust in the Lord;
KJV	My soul [waiteth] for the Lord more than they that watch for the morning: [I say, more than] they that watch for the morning.

The psalm now moves from the individual to the Church as a whole, attesting to the duty of the Church to watch and pray, to hope, until the world's end, as Cassiodorus explains:

"He is now untroubled as regards his sins, and proclaims to the people that they must hope in the Lord Christ throughout their lives, for He can transform the most troublesome sufferings of His Church into eternal joys."

Importantly, Cassiodorus interprets the morning to night references allegorically:

 The morning watch refers to that appearance of the Lord Saviour, when before the Jews who guarded the tomb He rose in the true nature of the body which He had resumed. Night denotes the close of this world; so the universal Church must continue to hope in the Lord until the world's end."

Psalm 129: De Profundis

Vulgate	Douay-Rheims
Canticum graduum.	Canticum graduum.
De profúndis clamávi ad te, Dómine: * Dómine, exáudi vocem meam :	Out of the depths I have cried to you, O Lord:
2  Fiant aures tuæ intendéntes: * in vocem deprecatiónis meæ.	2 Lord, hear my voice. Let your ears be attentive to the voice of my supplication.
3  Si iniquitátes observáveris, Dómine: * Dómine, quis sustinébit?	3 If you, O Lord, will mark iniquities: Lord, who shall stand it.
4  Quia apud te propitiátio est: * et propter legem tuam sustínui te, Dómine.	4 For with you there is merciful forgiveness: and by reason of your law, I have waited for you, O Lord.
5  Sustinuit ánima mea in verbo ejus: * sperávit ánima mea in Dómino.	My soul has relied on his word: 5 My soul has hoped in the Lord.
6  A custódia matutína usque ad noctem: * speret Israël in Dómino.	6 From the morning watch even until night, let Israel hope in the Lord.
7  Quia apud Dóminum misericórdia: * et copiósa apud eum redémptio.	7 Because with the Lord there is mercy: and with him plentiful redemption.
8  Et ipse rédimet Israël: * ex ómnibus iniquitátibus ejus.	8 And he shall redeem Israel from all his iniquities

And for the next set of notes on this psalm continue on here.